1. WHere the Author professeth himself a Preacher, it cannot be improper to stile the treatise a Sermon. This book is such; a Sermon: and, the Preacher being a King, a Royall Sermon. He took a very large, but withall a very barren Text. His Text the whole World, with Quicquid agunt homines; vo [...]um, [...]imor, ira, voluptas, Gaudia, discur­sus.— Juvenal. Satyr. 1. all the E pleasures, and profits, and honours, and endeavours, and businesses, and events, that are to be found under the Sun. From which so large a Text, after as exact a survey thereof taken, as unwearied diligence in searching, joyned with incomparable wisdom in judging could do, [Page 2] he could not yet with all his skill raise any more then this one bare A and short conclusion; proposed in the very entrance of his Sermon, as the only doctrinal point to be insisted upon throughout: Vanity Eccles. 1.2. of Vanities, saith the Preacher, Vanity of Vanities, all is vanity. This he proveth all along by sundry instances, many in number, and va­rious for the kinde, to make the induction perfect: that so having fully established the main Doctrine, (which he therefore often incul­cateth in his passage along,) that all things in the world are but Vani­ty, he might the more effectually enforce the main use which he intended to inferr from it, and reserveth (as good Orators use to do) for the close and epilogue of the whole Sermon; namely, that B quitting the World and the Vanities thereof, men should betake them­selves to that which alone is free from vanity, to wit, the fear and service of God, Eccles. 12.13, Heare the conclusion of the whole matter: feare God, and keep his Commandements: for this is the whole duty of man.

2. To the men of the world, whose affections are set upon the world, and who propose and promise to themselves much con­tentment and happiness from the things of this world: as the main Doctrine it self is, so are most of the proofs and passages of the whole Sermon, very paradoxes. We may (not unfitly) therefore call this Book Solomons Paradoxes. Look no further then a few of the next following verses of this very Chapter. To prefer verse 2. the house C of mourning before the house of feasting; — 3. sorrow before laughter; — 5. rebukes before praises; — 6. the end of a thing when it shall be no more, before the beginning of it, when it is growing and coming on; a soft — 6. patient suffering spirit before a stout and haughty minde; and — 12. learning before riches, as the Preacher here doth: what are all these, and other like many, if we respect the [...]. Chrysipp. apud Plutarch. de contrar. Stoic. common judge­ment of the world, but so many Paradoxes? ‘The writings of Zeno, and Chrysippus ▪ (if we had them extant) with the whole school of Stoicks, would not afford us Paradoxes more or greater, then this little Book of Solomon doth.’ There are no less then two in D this short verse. Wherein, quite oppositely to what value the world usually setteth upon them, Solomon out of the depth of that wisdom, wherewith God had filled his heart, preferreth a good name before precious Ointment; and the day of death before the day of ones birth. Paradoxes both: besides the common opinion: but [...]. Cleanthes apud [...]und. most agreeable to truth and reason▪ both; as to him that shall duly examine them both, will clearly appear. It will finde us work enough at this time, to examine but the former only, in those words. A good Name is better then a precious ointment.

3. Wherein before I come to the pith of the matter; I can­not E but take notice of an Elegancy observable in the very ba [...]k and rind of the letters in the Hebrew Text, [...] ▪ The figure Paronomasia, as Rhetoricians call it; a neere affinity both in the letters and sound, between the words, whereby the two opposite [Page 3] A Terms of the Comparison are expressed, [...] the Name, and [...] the Ointment. ‘Such allusions and agnominations are no strangers in either of the holy tongues: but of frequent use both in the Old and New Testaments. Examples might be alledged many: As out of the Old Testament: Jer. 1.11, 12. Ose. 9.15. Amos 5.5. & 8.2. Ezek. 7.6. And out of the New many more [...] and [...], Joh. 15.2. [...], and [...], 2 Thess. 3.11. [...], Heb. 11.37. [...]. three together, as it were with a breath Rom. 1.29.31. But omitting the rest, I shall com­mend unto you but two, but those very remarkable ones out B of either Testament one. The one in Esay 24. where the Prophet expressing the variety of Gods inevitable judgements under three several appellations, Esay 24.18. The Feare, the Pit and the Snare; useth three several words, but agreeing much with one another in let­ters and sound: [...], Pachadh, the Fear; [...], Pachath, the Pit: [...], Pach, the Snare. The other in Rom. 12. where the Apo­stle exhorting men not to think of themselves too highly, but ac­cording to sobriety, setteth it off with exquisite elegancy thus, Rom 12.3. [...].’

C 4. The more inconsiderate, (that I say not, uncharitable and unjust) they, that pass their censures very freely (as I have some­times heard some doe, fondly and rashly enough) upon Preachers: when now and then in their popular Sermons they let fall the like elegancies, scattering here and there some flowers of elocution among. As if all use of Rhetorical ornaments did savour of an unsanctifi­ed spirit; or were the ranke superfluities of a carnal wit; or did adulterate, corrupt, and flatten 1 Pet. 2.2. the sincere milke of the word. Or as if they that made use of such exornations, did 2 Cor 4.5. preach them­selves and their own wit, rather then Christ Iesus and his Cross: or D else sought to make 1 Cor. 2.5. the Faith of their hearers to stand rather in the wisdom of men then in the power of God.

‘5. These are the common Objections, but they are soon an­swered. I confess there may be a fault this way, and (in young men especially, before their judgements are grown to the just ripeness) many times there is: and so far the exceptions made here against, may be (in some degree) admitted.’ [...] — cate­ra (que) hujusmodi scitamenta, quae isti [...]— immodi­ce faciunt & rancidè. A. Gell. 18. noct. 8. Affectation in this, as in every other thing, is both tedious and ridiculous: and in this by so much more then in other things, by how much more the condition of the person, and the nature of the business, require a E sober, serious, and grave deportment. Those Preachers therefore, by a little vanity in this world, take the readiest way to bring, both their own discretions into question, and the sacred word they handle into contempt, that play with words as children do with a feather. A too-too Translucida illa & versi­color quorun­dam elocutio, res ipsas effae­minat, quae illo verborum ha­bitu vestiuntur. Quintil. 8 in proaem. —ni [...]iúmque depicta. [...]ic. in Oratore. light-coloured habit, certainly suteth not well with the gravity of a Sermon. But, as it will not ill-become a sober grave [Page 4] matron (though she will never be light and garish, yet) to be all A wayes decent in her attire; yea and sometimes also (upon fit oc­casions) to put on her jewels, and other costlier ornaments: So nei­ther is it blame-worthy, but rather a commendable thing in Preach­ers of the Gospel, (though they ought to avoid by all means all fruitless ostentation of a froathy wit, yet) to endeavour at all times, so far as their gifts and leisure will permit, to express them­selves in pertinent and proper forms of speech; yea and sometimes also (as occasion may require,Dandum non nihil tempori­bus atque auri­bus, nitidius aliquid atque affectatius po­stulantibus. Quintil. 12.10. and especially the disposition and temper of the hearers) to put their matter into a more accurate and elaborate dress, and to adorn their discourses with the choicer habi­liments B of Art.

6. Provided, First that it be done seasonably, discreetly, and with judgement sparingly, and as it were Quod est in dicendo pul­cherrimum, sed quum sequitur, non cum affe­ctatur. Quintil. 8. in proem Sententia sine pigmentis, fu­cóque puerili. Cic. 2. de orat. offering it selfe fairely, and without enforcement. And secondly, that it be directed to the right end: Which is, not to gain glory or applause to the speaker (that is a base and unworthy end:) much less to poison the judge­ments, or pervert the consciences of their hearers, by drawing them the more easily thereby into error or Sin (that is a cursed and per­nicious end.) But either thereby the better to inform the under­standing, or Excitatoria lumina. Quin. 12.10. to worke upon the affections, or to quicken the at­tention, or to succour the memories, or some other way to please C their neighbour for his good unto edification. I may not dwell on a by-note: therefore in brief thus. If Preachers seek with wisdom to finde out pleasant words: Rom 15.2. — hoc ipso pro­derat, quod pla­ [...]ebat. de Cice. Quintil. ibid. besides the practice of the holy Prophets and Apostles to warrant them therein, they have our Preachers war­rant also for it. Who, as he professeth Eccle. 12.10. else where the doing of it, so here he hath actually done it. Look but at the very out­side, the shel of the letter, and you must grant, that the Preacher hath sound out pleasant words.

7. ‘But where he professeth that, he professeth another thing withall; without which pleasant words would be either to none,D or to bad purpose. And that is, that the things that should be written should be upright, even words of Truth.’ Search we there­fore a little into the pith and kirnel of the matter; and see if he have performed that part also, as well as the other. A good name is better then a precious ointment, The Terms of the comparison are [...] and [...]; a Name, an Oyntment. The common attribute wherein they both agree is Goodness: The name good, the Oynt­ment good. The difference is in the inequality of degree: Name and Oyntment both good; yet so, that of the two Goods, the good Name is better then the good Oyntment. A good Name I understand E then to be, when Consentiens laus bonorum. Cic. 2 Tuscul. the common voice of men, (either all, or most, or best,) doth from the approved evidence of a mans worthy carri­age in the constant tenor of his life and conversation, give Gloria est frequens de aliquo fama cum laude. Cic. 2. de invent. a fre­quent and commendable testimony thereunto.

[Page 5] A 8. Then for the other Terme in the comparison: whereas we read it Ointment, the Greek calleth it [...]. Sept. Oyle. ‘Between which two though there be some See Luke 7.46. difference, and accordingly as well in the Greek and Latine tongues as in the English, that difference is acknowledged by allowing them distinct names ( [...]. Eustath in Iliad. [...]. Athenae. lib. 15. [...] and [...] in the Greek Vnguentum and Oleum in the Latine, as well as Oyntment and Oyle in our English:) yet the same Hebrew word comprehendeth both; and the words are very often promiscu­ously and reciprocally used the one for the other in the Greek, La­tine, and most other languages.’ Because they agree much in the B same qualities; and are much of like use: and the most ancient confections of Oyntments did consist for the most part of Oyle, with some addition of herbs, spices, or other ingredients. Yea and even yet, in the most precious and exquisite oyntments, (such as are either most aromatical for smell, or of most soveraign ope­ration for medicine, (Vnguentum; oleum condi. tum. common oyle hath a very great part in the con­fection and is therefore esteemed as the basis or foundation of all oyntments. But whether Oyle or Oyntment, the word seemeth to be here used (by a kinde of senecdoche) to signifie all the delights of the sons of men. ‘Because anciently, and in those Eastern countries C especially, See Marsil. Cognat. 2 var. observat. 9. Oyles and Oyntments were much in use, and in great re­quest, for pleasing Recreans membra olei liquor. Plin. 12. nat hist. 1. the sences, for comforting the brain, for re­freshing the spirits, for cheering the Countenance, for suppling the joynts, and for sundry other services tending to delight and chear­fulness: Wherein they abounded even unto wantonness and luxury. Whose excess therein, as in all other manner of riotous and voluptuous living, was soon followed by the Greeks: and thence derived into Italy, and entertained once at Rome, quick­ly over-spread the greatest part of the world, then under his Em­pire, as appeareth by the frequent complaints, and other passa­ges in the writings of the learned of those times. Not to speak D of the great use of Vnguentis legatis, non tantùm ea lega­ta videntur, quibus ungui­mur voluptatis causâ, sed et valetudinis. l. in argento. ff. de 9. au [...] & arg leg. — Oyls and Oyntments then, and ever since, in order to health, as well as pleasure.’

9. The Epithite here given to Oyntments, is in some former translations Good; and so the Hebrew [...] properly signifieth: but in our last rendred Precious. All to one effect, for good things are ever precious; and the better they are, the more preci­ous. The meaning is, as if Solomon had said; A good name is bet­ter then the most fragrant and odoriferous Oyntmements, which for their exquisite pleasantness are held in greatest price and estima­tion.

E 10. ‘The word Better, which decideth the whole controversie between the compared terms, and is the just importance of that which the Hebrews in their idiome (for want of the comparative degree) express by the preposition [...] prefixed; must here be un­derstood agreeably to the subject matter, and without reference [Page 6] to Bonum jucundum.’ Better; that is to say, more pleasant more con­tentful: A or as Solomon saith Prov. 22.1 elsewhere; comparing a good name with gold and silver, Desiderabilius, more to be wished or desired then a precious oyntment; or Eligibilius, in the choise to be preferred before it.

11. From the words thus opened, the whole result is briefly this. A good name is a thing very worthy to be of every good man highly esteemed; and to be held much more valuable then riches, pleasures, honours, or whatsoever other outward things the men of this world can place their utmost felicity in. Wise Solomon hath elsewhere delivered his judgement as positively as may be in this B matter, concerning one of these, and that Prima ferè vota, & cunctis notissima tem­plis, Divitiae. Juvenal. Sat. 10. the chiefest of all the rest in most mens account, the Worldlings Summum bonum, Riches, (Prov. 22.) Prov. 22.1. A good name is rather to be chosen then great riches: and loving favour rather then silver and gold. And the wise son of Sirach also preferreth a good name before Sirac. 41.12, 13. a thousand great treasures of gold. Observe the gradation; Before gold, Treasures of gold, great treasures of gold, thousands of great treasures of gold: ey and put life it selfe in to boot. Sirach 41. Compare we a little the most estee­med delights of the sons of men, those oyntments that are most precious in their esteem, with a good name: and see if it do not in C very many respects goe beyond them all.

‘12. If we should take an exact Inventory of all the particulars the World affords, which worldly men hunt after with such eager­ness, that they not only spend all their strength and travel, but adventure their healths also and lives in the pursuit; nor so only, but for the obtaining whereof they truck away their precious souls too: we shall finde them all to come under one of these three styles, whereunto S. Iohn hath reduced them, summing them up as it were in the gross (1 Ioh. 2.) 1 Ioh: 2.16. The lust of the flesh, the lust of the eyes, and the pride of life. (Haec tria pro trino numine mundus ha­bet.) D These are the things so much magnified and adored in the world; with one or other of these baits Satan tricketh up all his temptations, when he laieth wait for our souls; Riches, honours and pleasures.’ And to each of these may the word Oyntment in the Text (either by way of Metaphor, or Metonymie of the adjunct) be very well extended. For Riches first, it appeareth that Oynt­ments were of ancient time accounted, and are so taken notice of by Historians, as a special part of Castris Da­rij Regis ex­pugnatis, in re­liquo ejus appa­ratu Alexander cepit scrinium unguentorum. Plin. 13 nat. hist. 1. the royall treasure of Kings and Princes. And therefore are 2 King. 20 13. the spices and precious Oyntments reckoned amongst the things which Hezekiah shewed to the Baby­lonish E Embassadors, when with vain ostentation he desired they should see the royall wealth and magnificence of his treasures. Oynt­ments also secondly, were the ensignes and symboles of the greatest honours: as being used in the solemn consecration and inauguration of men into the Kingly and Priestly dignities. Among the Heathens [Page 7] A indeed in [...] of the Hebrews (as many other of their rites came in upon that account,) but among the Hebrews, by speciall appointment from God himself. Insomuch as Pineda. some interpre­ters conceive it not improbable, that Solomon in this place might have respect to those Regall and Sacerdotall anointings. ‘But above all, thirdly, Oyntments were the special emblems and expressi­ons of mirth and jollity: and therefore were used in entertain­ments and at feasts. Testimonies hereof from the writings of Poets and Historians both Greek and Latine, in great abundance, be­sides that, I finde them ready v. Franc. Luisin. 2. parerg 16. Bachio ob­serv. in Ps. 22. F. collected by sundry learned men, B are of themselves obvious every where. But finding store enough also in the holy scriptures, I need not recite any other.’ There we read Esay. 61.3. of the Oyle of joy, and Psal. 45.7. the Oyle of gladness. When thou fastest, saith our Saviour, do not by an affected sullennesse and sadnesse make ostentation of thy fasting, as hypocrites do: but Mat. 6.17, 18. unge caput &c. make semblance rather, by anointing thy head, and washing thy face, as if thou wert going to a feast, that so thou maist be out of the reach of all temptation to vain glory that way, whilst thou dost not appear to men to fast. When David recordeth in Psalm 23. how bountifully God had dealt with him, and shew­ed him his goodness plenteously, he setteth it forth in this manner; C Psalm 23.5. Thou hast prepared a table before me, thou hast anointed my head with Oyle, and my cup runneth over. To omit other places, hitherto ten­deth that ironical speech of our Preacher to the epicure chap. 9. Eccl. 9.7, 8. Goe thy way, eat thy bread with joy, and drink thy drink with a merry heart. Let thy garments be alwayes white (another signe of rejoycing that,) and let thy head lack no oyntment. Riches, Honours, Pleasures! you see Oyntment hath somewhat to do with them all, and so the word may well comprehend them all.

13. Now then to enter into the Comparison: first, all these Oyntments (even the most precious of them) are equally common to D the Good and Bad. The worst of men may have as large a share in them, as the best: the most notorious vicious liver, as the most emi­nently vertuous person. ‘For though they be in truth secretly disposed by the most wise and just hand of a divine providence: yet to the outward appearance (and farther our eye will not pierce,) the dis­pensation of them seemeth to come from chance rather then justice, and fortune rather then merit. This the Preacher took into his consideration, and complaineth of it chap. 9. as one of the great evils and vanities among those that are done under the sun, that Eccl. 9.1, 3. all (outward) things come alike to all, and that there is one event to the E righteous and to the wicked: and thence inferreth, that no man can know (so as to pronounce thereof with any certainty) whether he be in the love or hatred of God, by all that is before him. If in re­spect of these outward things there be any difference between the Good and the Bad; the advantage is rather on the worse side, bad [Page 8] men oftentimes having a larger portion thereof, then good men A have. Why the holy and wise God, the first cause of all things that happen, suffereth it so to be as to particulars; that is counsel to us, and we may not search into those secrets: only we are assured in the general, that he doth it for just and gracious ends best known to himself. But as to second causes, we see evidently rea­son enough to satisfie us, why it should be likely to fall out thus rather then otherwise; if but in this: that wicked men, what worldly ends they propose to themselves they pursue to the utmost, not boggling at any thing that they think may conduce to the ob­taining of the same, be it right or wrong; whereas godly and ver­tuous B men make conscience both of End and Means, and will neither pitch upon any unworthy end, nor adventure upon any un­lawful means.’ Hath it not been always seen, and still is, and ever will be (more or less) to the worlds end, That extorting Vsurers oppressing Landlords, unconscionable Traders, corrupt Magistrates, and griping Officers, have gotten together the greatest wealth, and most abounded in riches? That obsequious Flatterers, tempori­sing Sycophants, perfidious Traytors, bold and insolent intruders, bribing and simoniacal chafferers, have climbed up the highest rounds of Civil and Ecclesiastical preferments? That men of base C and unmanly condition, rather to be called beasts then men, if not Monsters rather then either of both, (such as some of the old Assy­rian and Persian Monarchy, and after them some of the Romane Em­perours were) have surfeited of pleasures to the full, and wallowed in all manner of luxury and sensuality? Worthless and wicked men may swim up to the chin in rivers of oyle, and have their heads and beards, ey and the very skirts of their garments too, be­drencht in great abundance with the choysest of these outward Oynt­ments.

14. But a Good Name, is Peculium bonorum. Gracious and D vertuous men have a more special interest, a kinde of peculiarity in it: as being (in the ordinary course of Gods providence) the pro­per effect, and (by his good blessing) for the most part the most certain temporal reward of Vertue and Piety. Phil. 4.8. Si quae virtus, si qua laus, saith the Apostle Phil. 2. If there be any vertue, if there be any praise: As if there could be no praise, where there is no vertue; no more then there can be a Gloria umbra virtutis est Senec. Epist. 79. shadow, where there is no body to cast it. It was Heb. 11.2. by faith (and the fruits of faith) that the Elders obtained a good report. The projectors of the Tower of Babel aymed by that building to get themselves Gen. 11.4. a name; and —9. they E did: but the name was —9. Babel, a name of Confusion; little com­fort or honour to them. Many men are ambitious of a great name; and sometimes they — & quidem quod potuerat, assecu [...]us est. de Hermocle Valer. Max. 8.14. get it too: as he that set Diana's Temple on fire, — vo [...]o adipi­s [...]ndae famae la [...]ioris Solin. c. 43. only to be talked of. But a great name is one thing, and a good name another. Greatness may get a man a great name; but [Page 9] A goodness only a good name. You that are great men, if you be not good withall; do what you can for the preservation of your name and memory, use all your best wit and art, spend the most costly per­fumes and precious ointments you have about it: when you have done your utmost endeavours, we may justly put that rebuke upon you, which the Disciples did unjustly upon the good woman in the Gos­pel, Mat. 26.8. Quorsum perditio haec? whereto serveth this wast? Oleum & operam: you shall not be able, after all this expence of oyle and toyle, to preserve your names from stench and putrifaction. It is nothing but godliness and righteousness that can do that. Prov. 10.7. The memorial of the just, when Envy and Calumny have done their worst B to blast it, shall yet be blessed: but the name of the wicked, when Hypocrisie and Flattery have done their best to prevent it, shall not notwithstanding. A good name then is therefore first more excellent, then any precious oyntment (either in the letter or metaphor) because less Common.

15. Compare secondly, the delights and comforts, and con­tents of both: and see the issue. Oyles and Oyntments do give ex­ceeding great delight to the senses; so as scarce any one kinde of thing more: which perhaps might be some cause, why Solomon C should here make choice of them, rather then any other things, whereby to express outward and sensual pleasures. And this they do by three distinct qualities: whereby they [...]ffect three distinct senses. The Qualities are; Laevor, Nitor, Odor: The Senses affe­cted therewith, Feeling, Seeing, Smelling. The first Quality is Lae­vor; a kinde of gentle softness, and smoothness, and supple glib­biness: wherewith the touch is much delighted. Upon which qua­lity David the father, and Solomon the son, do both reflect in those proverbial speeches of theirs: where speaking, the one of flatte­ring dissemblers, saith Psal. 55.21. Molliti super oleum, Their words are softer D then Oyle Psal. 55. the other of the whorish woman, saith Prov. 5.3. Her lips drop like a hony-combe; and her mouth is smoother then Oyle, Prov. 5. The second Quality of Oyls and Oyntments is Nitor, a kinde of bright­ness and varnish, which they cast upon other bodies, making them loook fresh and glister: which quality taketh the eye, and affect­eth the sight [...]. As colours laid in Oyle have a gracefull verdure and lustre beyond those that are not so laid. Of which quality the Psalmist maketh special mention Psal. 104. where describing the manifold works of God, among other things he saith that God bringeth food out of the earth, as namely wine to make glad the E heart of man, Psa. 104.15. and Oyle to make him a cheerful countenance, or (as our last translation hath it, somewhat neerer the letter, but to the same sense,) to make his face to shine. Their third Quality is Odor; the sweet fragrancy which they send forth round about them to a good distance: which maketh them wondrous pleasant to the Smell. The Poets therefore sometimes call Oyntments and Perfumes [Page 10] — persusis liquidis urget odoribus. Hor. 1. carm. 5. Odoers in the abstract: as if they were nothing else but smell. To A this quality do referr those reciprocal speeches in the Canticles: Of the Spouse to her well-beloved in the first Chapter, Cant. 1.3. Because of the savour of thy good Oyntments, therefore doe the virgins love thee; And of him again to her, in the fourth Chapter, — 4.10. How faire is thy love, my sister, my spouse? how much better is thy love then wine? and the smell of thine Oyntments then all spices? When Mary powred out her costly spikenard on Christs feet, the story telleth us, that Joh. 12.3. all the house was filled with the odour of the Oyntment. Joh. 12.

16. Oyntments then are good and pleasant. But as Aristotle sometimes pronounced of the Rhodian and Lesbian wine, when he B had tasted of both; that — utrumque oppidò bo [...]um: sed [...]. A. Gel. 13. noct. Attic. 5. the Rhodian was good too, but the Les­bian was the pleasanter: so it may as reasonably be pronounced in the present contest, that though the precious Oyntment, be good and pleasant in his kinde, yet the good Name for goodness and plea­santness is far beyond it. For whereas the precious Oyntment, though it have in it much variety of pleasure in regard of the three now-mentioned qualities: yet can it bring all that delight no farther then to the outward senses of Touch, Sight, and Smell: As for that passage in Psal. 109. Psal. 109.18. It shall enter like Oyle into his bones: it is perhaps rather to be understood as an hyperbolical expression; then C to be taken as exactly true in rigore loquendi. But as for a good Name, that pierceth farther then either bones or marrow: it ente­reth into the inner man, and bringeth rejoycing to the very heart and soule. Prov. 15.30. A good report maketh the bones fat, saith Solomon: and that, I weene, is another-gates matter, then to make the face to shine. This for material Oyle. Then for those other outward things, which for some respects (I told you) might be also comprehend­ed under the name of Oyntments, Riches, Honours, and worldly Pleasures: alas [...]. Eurip. in He­cub. act. 2. how poore and sorry comforts are they to a man that hath forfeited his good Name; that liveth in no credit nor re­putation:D that groaneth under the contempt, and reproach, and infamy of every honest, or but sober man. Whereas he that by godly and vertuous actions, by doing justice, and exercising mercy, and ordering himself and his affiairs discreetly, holdeth up his good Name and reputation: hath that yet to —tamen, dum existimatio est integra, facilè consolatur ho­nestas egesta­tem. Cic. pro Quinct. comfort himself withall, and to fill his bones as with marrow and fatness; though encompassed otherwise with many outward Ego si bonam famam mihi servasso, sat ero dives. Plaut. Mostel. 1.3. wants and calamities. Without which, even life it selfe would be unpleasant, I say not to a perfect Christian only, but even to every ingenuous morall man. The wor­thier sort of men among the Heathens, would have chosen rather E to have dyed the most cruel deaths, then to have lived infamous un­der shame and disgrace. And do not those words of S. Paul (1 Cor. 9.) shew, that he was not much otherwise minded, 1 Cor. 9.15. It were better for me to die, then that any man should make my glorying void. Thus a good Name is better then any precious Oyntment (take [Page 11] A it as you will, properly, or tropically,) because it yieldeth more solid content and satisfaction to him that enjoyeth it, then the other doth.

17. Compare them thirdly, in those performances whereunto they enable us. Oyls and Oyntments, by a certain penetrative facul­ty that they have, being well chafed in, do —ut corpus unc [...]ione recre­avi. S [...]nec. Epist. 53. supple the joynts and — [...] Joach. Came­rar. problem. decur. 8.1. strengthen the sinews very much, and thereby greatly enable the body for action, making it more nimble and vigorous, then otherwise it would be. Whence it was, that among the Greeks, and from their example among the Romans, and in other Nations, those that were to exercise armes, or other feats of activity in their so­lemn B games, especially Exercent pa­trias oleo la­bente palestras, Virgil. A [...]n. 3. wrestlers, did usually by frictions and anointings, prepare and fit their bodies for those athletique perfor­mances, to do them with more agility and less weariness. ‘Inso­as Chrysostome and other Greek Fathers almost every where use the words [...] and [...], not onely when they speak of those preparatory advantages, (such as are prayer, fasting, medita­tion of Christs sufferings or of the joyes of heaven, and the like) wherewith Christians may fortifie and secure themselves, when they are to enter the combate with their spiritual enemies; but more generally to signifie any preparing or fitting of a person for C any manner of action whatsoever.’

18. But how much more excellent then is a good Name? which is of such mighty consequence & advantage for the expediting of any honest enterprise that we take in hand, either in our Christian course or civil life in this world? It is an old saying, taken up indeed in re­lation to another matter somewhat distant from that we are now treating of; but it holdeth no less true in this, then in that other respect: Duo cum faciunt idem, non est idem. Let two men speak — [...]. Euripid. in Hecub. act. 2. the same words, give the same advice, pursue the same business, drive at the same design; with equal right, equal means, equal dili­gence, D every other thing equall: yet commonly the success is strange­ly different, if the one be well thought of, and the other labour of an ill name. So singular an advantage is it, for the crowning of our endeavours with good success, to be in a good name. If there be a good opinion held of us, and our names once up, whether we deserve it or no,: whatsoever we do is well taken; whatsoever we propose is readily entertained; our counsels, yea, and rebukes too, carry waight and authority with them. By which means we are enabled (if we have but grace to make that good use thereof,) to do Nec verò neglige [...]da est fama: nec me­diocre telum ad res gerendas existimare opor [...]et benevo­lentiam civi­um. Cic. de amicit. the more good, to bring the more glory to God, to give better counte­nance E to his truth, and to good causes and things. Whereas on the other side, [...]. Chrysost. Tom. (edit. Savil.) 6. orat. 17. if we be in an ill name (whether we deserve it or no) all our speeches and actions are ill-interpreted; no man regard­eth much what we say or do; our proposals are suspected; our coun­sels and rebukes, though wholsome and just, scorned and kickt at: [Page 12] so as those men we speak for, that side we adhere to, those causes A we defend, those businesses we manage, shall lye under some pre­judice, and be like to speed the worse, for the evil opinion that is held of us. We know well it should be otherwise: Non quis, sed quid. As the Magistrate that exerciseth publick judgment, should lay aside all respect of the person, and look at the cause onely: so should we all in our private judgings of other mens speeches and acti­ons, look barely upon the truth of what they say, and the goodness of what they do, and accordingly esteem of both; neither better nor worse, more or less, for whatsoever fore-conceits we may have of the person. Otherwise how can we avoid the charge of having B Jam. 2.1. the faith of our Lord Iesus Christ the Lord of glory with respect of per­sons? But yet since [...]. Me­nand. men are corrupt, and will be partiall this way, do we what we can; and that the world and the affairs there­of are so much steered by [...]. Arist. 1. Rhet. In homine virtutis opinio valet pluri­mum. Cic. in Topic. Opinion: it will be a point of godly wisdome in us, so far to make use of this common corruption, as not to disadvantage our selves for want of a good Name and good Opinion, for the doing of that good (whilst we live here among men subject to such frailties,) which we should set our desires, and bend our endeavours to do. And so a good name is better then a good ointment, in that it enableth us to better and worthier perform­ances.C

19. Compare them fourthly, in their Extensions: and that both for Place, and Time. For place first. That Quality of the three before mentioned, which specially setteth a value upon Oynt­ments advancing their price and esteem more eminently then any o­ther consideration, is their smell: those being ever held most preci­ous and of greatest delicacy, that excell that way. And herein is the excellency of the choisest Aromatical Oyntments, that they do not only please the sense, if they be held neere to the Organ; but they do also disperse the fragancy of their scent round about them D to a great distance. Of the sweetest herbs and flowers the smell is not much perceived, unless they be held somewhat neer to the nostrill: But the smell of a precious oyntment will instantly diffuse it self into every corner, though of a very spacious room; as you heard but now of the Joh. 12.3. spiknard powred on our Saviours feet, Ioh. 12. But see how in that very thing, wherein the excellency of precious Oynt­ments consisteth, a good Name still goeth beyond it. It is more diffusive, and spreadeth farther. Of King Vzziah, so long as he did well and prospered, it is said, that 2 Chr. 26 15. his name spread far abroad 2 Chron. 26. And the Prophet saith of the people of Israel, in re­spect E of her first comely estate, before such time as she trusted in her own beauty, and plaied the harlot, that Ezek. 16.14. her name went forth among the Heathen for her beauty, Ezek. 16.

20. Besides, a good Name, as it reacheth farther, so it lasteth longer then the most precious Oyntments: and so it excelleth it in [Page 13] A the extension of Time, as well as of Place. As for Riches, Pleasures, Honours, and whatsoever other delights of mortall men, who know­eth not of what short continuance they are? They many times Prov. 23.5. take them wings, and fly away from us, leaving us behinde to grieve for the loss. If it happen they stay with us to the last (as seldome they do;) yet then is the parting uncomfortable: we can neither secure them from the spoile of others; nor can they secure us from the wrath of God. However, part we must: if they leave not us whilst we live, sure enough we shall leave them when we dye. It may be when we are dead, some pious friend or other may bestow up­on our carkases the cost of Joh. 19.40. embalming with spices, odours, and B oyntments: as we see the custome was of old, both amongst the hea­thens, and the people of God. And those precious Oyntments may perhaps preserve our dead bodies some few moneths longer from putrifaction, then otherwise they would have endured. But at length, howsoever the worme and the grave will prevail: and we shall turne sooner or later; first to dirt, and then to dust. And here is the utmost extention, continuance, and period of the most precious Oyntments (literal, or metaphorical) the world can afford.

21. But a good Name is a thing farr more durable. It seldom C leaveth us, (unless through some fault or neglect in our selves) but continueth with us all our life long. At the houre of death al­so it standeth by us, and giveth some Mors tum aequissimo ani­mo appe [...]itur, cum suis se laudibus vita occidens conso­lari potest. Cic. 1 Tuscul. sweetning unto the bitterness of those last pangs; when our consciences do not suggest to our expiring thoughts any thing to the contrary, but that we shall dye desired, and that those that live by us and survive us, will account our gain by that change to be their loss. Yea, and it remaineth after death, precious in the memories, and mouths, and ears, of those that either knew us, or had heard of us. Surely no oyntments are so powerfull to preserve our bodily ashes from corruption, as a good D Name and report is to preserve our piety and vertue from oblivion. Sirac. 44.14. Their bodies are buried in peace, but their name liveth for evermore. Eccles. 44. And upon this account expresly it is, that the same Ecclesiasticus elsewhere (as you heard before) preferreth — 41.12. a good Name, not only before the greatest riches, because it will out-last a thousand great treasures of gold; but even before life it self, yea be­fore a good life (at least in this, though in other respects it be below it, as but an appurtenance thereunto,) that whereas — 41.13. a good life hath but a few days, a good Name possibly may endure for ever.

22. Now lay all together that hath been said, that a good E Name is a more peculiar blessing; That it bringeth more solid con­tent; That it enableth us more and to more worthy performances; That it is of greater extension both for place and time, reaching far­ther and lasting longer, then the most precious Oyntments, either literally or metaphorically understood: and then judge, if what So­lomon hath here delivered in the Text, how great a Paradox soever [Page 14] it may sound in the ears of a worldling, be not yet a most cer­tain A and clear Truth; viz. That a good name is better then a precious oyntment; and therefore in all reason to be preferred by every un­derstanding man before Pleasures, Riches, Honours, or whatsoever other outward delights of worldly men.

23. But it is needful you should be here admonished, (lest what hath been hitherto said should be in any part either mistaken, or misapplyed,) that all this while I have spoken but of material oynt­ments, and such other contentments, as the outward things of this world can afford. The preheminence of a good name thus farr just, beware you make not unjust by over-stretching. For there is be­sides B all these a spiritual Oyntment also; an inward anointing, the anointing of the inner man, the soule and Conscience with Psal. 45.7. the oyle of the spirit, the saving graces and sweet comforts of the Holy Ghost; that oyle of gladness, wherewith the blessed son of God was anointed above his fellows and without measure, and whereof all the faithful and elect children of God are in their measure his fel­low partakers. 1 Joh. 2.20: Ye have an unction from the holy one, saith S. Iohn: and again, —27. The anointing which ye have received of him abideth in you. This is a singular and right precious oyntment indeed: infinite­ly more to be preferred before a good name, then a good name is to be preferred before other common and outward Oyntments. The C inseparable adjunct and evidence whereof is that [...], which we usually call a good Conscience. God forbid any man should so far tender his [...]. Plutarch. good name, as for the preservation of it to make shipwrack of the other. Augustin: Duae sunt res, Conscientia & Fama &c. saith S. Augustine. Two things there are, saith he, whereof every man should be specially chary, and tender his Conscience, and his Credit. But that, of his Conscience, must be his first care: this, of his Name and Credit, must be content to come in the second place. Let him first be sure to guard his Conscience well: and then may he have a due regard of his good name also. Let it be his first care D to secure all within, by making peace with God and in his own brest: that done, (but not before) let him look abroad if he will, and cast about as well as he can, to strengthen his Reputation with and before the world.

24. A very preposterous course the mean while is that, which those men take, that begin at the wrong end; making their Consci­ences wait upon their Credit. Alass, that notwithstanding the clear evidence both of Scripture and Reason to the contrary, after so ma­ny sharpe reprehensions by the Minister, so many straight prohi­bitions by the Magistrate, there should yet be found among our E Gentry, so many spirits of that desperate unchristian resolution; as, upon the slightest provoking word that but toucheth upon their reputation, to be ready either to challenge, or to accept tho duell: Either of which to doe, must needs leave a deep sting in the [Page 15] A Conscience (if yet it be penetrable and not quite seared up;) since thereby they expose themselves to the greatest hazard, if not ine­vitable necessity, of wilfull murther either of themselves or their brethren! 2. Alas, that there should still be found amongst our Clergy-men that formerly being perswaded that our Church-Ceremo­nies and Service were unlawfull, and having (during such their perswasion) preached against them openly before their Congre­gations as unlawfull, but have been since convinced in their judge­ments of the Lawfulness thereof, should yet with-hold their con­formity thereunto, and chuse rather, not only to expose themselves B to such mischiefs and inconveniences as that refusal may bring up­on them, but to seem also —ne pudorem poenitentiam (que) fateamini, con­tumaciâ vin­dicatis erro­rem. Quintil. declam. 17. to persist in their former error (to the great scandal of their people, and cheating their own Conscien­ces,) then by acknowledging that they have erred, adventure the loss of that great reputation they had by their former opposition gained amongst their credulous followers; 3. Alas that there should still be found among our People, men who being conscious to them­selves of some secret wrongs done to their brethren in their worldly estate by oppression, fraud, or other false dealing; do yet hold off from making them just restitution or other meet compensation for the C same: and so become really cruel to their own consciences, whil'st they are so fondly tender over their reputations with others, as rather to continue still dishonest in retaining, then acknowledge their former dishonesty in obtaining, those ill-gotten parcels.

25. But leaving all these to the judgement of God and their own hearts, and to ruminate on that sad Text (Luk. 16.) Luk. 16.15. that which is highly esteemed amongst men, is abomination in the sight of God; For thee Christian brother who ever thou art, that shalt at any time be in a strait between two evils, shaken with doubtings and distractions, what to do, when thy Conscience and thy Credit lie both at stake together: ‘thou hast a ready resolution from D the old Maxime, E malis minimum. As the Merchant in a storm throweth his dear commodities into the sea to save himself▪’ so do thou resolve to Conscientiae satisfiat: nil in famam labore­mus. Senec. 3, de ira. 41. redeem thy Conscience howsoever, and at any rate; whatsoever betide thy Credit. I forbid thee not, to be tender of thy good name; (it is an honest care) but I charge thee up­on thy soule, to be more tender of thy Conscience.

26. This admonition premised; I shall now with your pati­ence proceed to some Inferences, from what hath been delivered concerning the excellency of a good name, and what a precious thing it is. But the more precious it is, the more grievous first is their E sin, that seek to rob others of it. We read in Pliny, that there were some Oyntments in the shops in his time, made of such — [...]. Mat. 26.7. costly ingredients (so great was the ryot of those times,) that Excedúnt (que) quadringentos denarios libra: tanti emitur voluptas alie­na. Plin. 13. nat. hist. 3. every pound weight was sold at 400. Romane pence, which by computati­on (allowing to the Romane penny seven pence halfepenny of our [Page 16] coyne) commeth to above twenty two pound English: which was A a very great rate, especially considering the time wherein he lived, about fifteen hundred years agoe. We would all think, that man had done a very foule robbery, that should have broken a shop, and carried thence any considerable quantity of such costly ware. And must we not then adjudge him a far worse thief, that injuriously taketh away a mans good Name from him; which we have heard to be in many respects far more precious, then the most precious Oyntments can be? But Murther is a Felony of a higher degree then Theft. Sometimes we pitty Theeves: but we detest Murtherers. Yet neither Theeves nor Murtherers are more cruel and injurious,B than Slanderers and Backbiters, and Talebearers, and Whisperers, and false Accusers are. Those bereave a man but of his Livelihood, or at most of his Life: but these Ergo linguas vestras acui­stis in gladios, quas movistis in mortes, non corporum, sed honorum. Iu­gulastis, non membra, sed nomina. Optat. lib. 2. take that from him which is justly In maledicto plus infamiae quàm in manu: in infamiâ plus poena quàm in morte. Quintil. 6. Justit. 2. more deare to him then either Life or Livelihood.

27. It were to be wished that all malicious and envious persons would lay this to heart, who seek to raise their own fame upon the ruine of their brothers: whose daily endeavour it is, and daily practise, to raise scandalous reports of others, and to cast foule a­spersions upon them without cause, to make their Names unsavoury, and thereby to render their persons odious, among such as will be C ready to spread the report farther (and it is great odds they will do it with some [...]. Procl. in Hesiod. addition of their own too,) or otherwise make ill use of it, to their prejudice. But since such mischievous per­sons will not, or cannot, learn to do better, having been long accustomed to do ill; no more then a Leopard can change his spots, or a Blackamore his skin: it will concern us very much, not to suffer our selves to become receivers to these Theeves, or abetters to these Murderers, by setting our ears wide open to their detractions; but rather to suspect him as an impe of Satan, that delighteth in Satans office, in being an accuser of his brethren.

Rev. 12 10.28. Secondly, how distant are they from Solomons judgement,D that value any outward thing in the world, (it may be some little sordid [...]. Plato. gain, or some petite slippery preferment, or some poor fruitless pleasure) at a higher rate then they doe their good Name: which Solomon here so much preferreth before them all? 1. The Covetous worldling, so he may but lade himself fast enough with thick clay, — quid enim salvis infamia nammis. Juve­nal. Satyr. 1. —Tunicam mi­hi malo lupinis Quàm [...] toto [...] vi­cinia pago. — Sat. 14. Horat. 1. Sa­tyr. 1. what careth he what men say or think of him? Call him Churle, Miser, Caytiff, Wretch, or what else they think good: ^c at mihi plaudo domi. Tush, saith he, let them say on: the fox fareth best when he is curst. If this man be a wise man, (as him­self E thinketh none wiser;) sure then Solomon was not so wise a man as he is taken for, to say as he doth Prov. 22. Prov. 22.1. A good Name is rather to be chosen then great riches &c. 2. The ambitious man, that panteth after preferment; what regardeth he, though all the world should taxe him of flattery, of bribery, of calumny, of treachery, [Page 17] A of perjury: so he can but climbe up to the step at which he aimed, and from which he knoweth not how soon he may be justled off by another as ambitious as himself? 3. The luxurious wanton, the prodigal gamster, the glutton, drunkard, or other voluptuous beast in any kinde, when once imboldned in his wayes, sitteth him down in the seate of the scorner: laugheth at all mankinde that will not 1 Pet. 4.4. run with him to the same excess of riot; resolveth (against whatso­ever dislikes sober men bewray of his exorbitancies) to take his own pleasure howsoever, and then let others take theirs; bestow­eth a nick-name (or perhaps a rime or two) upon those that cen­sure B him: and then, as if he had stabb'd them dead, and the day were his, he insulteth like a conqueror, and thinketh he hath now quit himself sufficiently for the loss of his reputation.

29. Quid facias illi? ‘Without more then the ordinary mer­cy of God, in awakening their consciences by some immediate work of his own; desperate is the condition of all these men. Shame is the most powerfull —moderatrix cupiditatum vere cundia. Cic. 2. de finib. curbe, to restrain men from such vicious excesses as are of evil report: and Reproof seasonably, lovingly and discreetly tendered, the most proper instrument, to worke Shame in those that have done amiss. What hope is there then, (as to humane endeavours and the use of ordinary means) to reclaim C such men from the pursuit of their vicious lusts; as are once grown retch-less of their good Names? sith they grow also there­withall shameless in sin, and harden their foreheads against all re­proof. Plaut. in Bacchid. 3.3. Ego illum perditum duco, cui quidem periit pud [...]r. He is but a lost man, that hath lost all [...]. Na­zianz▪ Carm. (ad Olympi­ad.) 56. shame: there being then no­thing left to keep him back from rushing headlong into all man­ner of wickedness. Prov. 21.1. And he that being often reproved hardeneth his neck, must needs be destroyed without remedy: in as much as that which is the last and likeliest remedy to preserve him from destruction, (to wit reproof) hath by his wilful neglect (in not ma­king D use of it) proved ineffectual to him.’

30. Thirdly, the valuableness of a good Name in the judgement of so wise a person as Solomon was, may sufficiently informe us of the weakness of that Plea, which is so often taken up for our own justification, and to put-by the wholsome admonitions of our friends, when we are dealt withall for the reforming or forbearing some things in our practice; which if they be not evil, yet are Malum, aut màlè colora­tum. ill-coloured, look suspiciously, and carry in their faces some resem­blance and Bernard. 3. de consider. appearance of evil, and for which we heare not well. It is an Thess. 5.22. Nec paratum habeas illud è trivio; Sufficit mihi conscien­tia mea: non curo quid de me loquantur ho­mines. Hieron. Epist. 11. usual Plea with us in such cases: That, [...]. Chrys. orat. 2. in Annam. so long as we E stand clear in our own Consciences, and are sure our hearts are honest, we are not to regard the speeches and censures of men. There is a time indeed, and there are cases, wherein such a Plea will hold good. When men shall goe about by proposing disgraces to fright us out of any part of that duty that by vertue of our (generall or [Page 16] [...] [Page 17] [...] [Page 18] particular) calling lieth upon us; or shall endeavour to Luke 6.22. put out our A names as evil from amongst men, for having done but that which was our bounden duty to do: in such like cases we may seasonably Nec in eâ re, quid aliis vi­deatur, mihi puto [...]u [...]andum. Mea mihi co [...] ­scientia pluris est, quàm om­nium sermo. Cic. 12. ad Attic. 27. com­fort our selves in our own innocency; flie for refuge, against the in­juries of tongues into our own consciences, as into a Castle; there re­pose our selves with security; dis-regarding the reproaches of evil men, and professing with S^t Paul, that 1 Cor. 4.3. with us it is a very small matter to be judged of them, or of mans judgment.

31. But where we may do more; we are not not to think it Non sat tuum te officium fe­cisse, si non id fama adpro­bat? Terent. Phorm. 4.5. enough to satisfie our own consciences: but we are to endeavour as much as in us lieth, to stop the mouths, or at leastwise to manifest our upright­ness B 2 Cor. 5.1 [...]. to the consciences of others. What else meant S^t Peter to ex­hort Christians that they should 1 Pet 2.12. have their conversation honest among the Gentiles? Or S^t Paul so frequently and earnestly to fall upon the point of Scandal? or to be so careful in his own person, to 2 Cor. 8.21. provide things honest, not onely in the sight of God, but in the sight of men also? or to stir up others to good things by arguments drawn as well from praise as vertue, from fame as conscience? as you shall finde them mixtly thrown together in the heap, (Phil. 4.) Phil. 4.8. Apostolici & praecepti est, & exempli, ut ha­beamus ratio­nem non con­scientiae tan­tùm, sed & fa­mae. Hieron. (vel Paulin) Epist. 14. ad Celantiam. Finally bre­thren, saith he, whatsoever things are true, (that's taken from Con­science;) whatsoever things are honest (that from Fame:) whatsoever C things are just, whatsoever things are pure, (those from Conscience again; (whatsoever things are lovely, whatsoever things are of good re­port, (those again from Fame:) think on these things, &c. To say then, as sometimes we do, when we are told that such or such do­ings will be little to our credit; That other men are not to be 1 Cor. 10.29 judges of our Consciences, but we Rom. 14.4. stand or fall to our own master, and if we do otherwise then well, it is we (not they) that must answer for it, &c. I say, these are no good answers. If men were of S^t Augustins minde, in his book De bono viduitatis (if that book be his) they would not give them the hearing, Non audiendi D sunt, &c. It is confessed even by Heathens, that, for a man wholly to dis-regard what estimation others have of him, is —negligere quid de se quis­que sentiat non solum arro­gantis est, sed etiam dissoluti. Cic. de offic. lib. 1. not only arrogancy and cruelty, but stupidity too.

Lastly, sith a good name is a thing so precious; it should be the great care of every one of us (next the care of our souls) to keep that unstained: that so we Phil. 2.1 [...]. may be blameless as well as harmless, car­rying our selves as the sons of God without rebuke, though we live in the midst of never so crooked, perverse and untoward a generation. Scan­dalous behaviour will render our names unsavory, Eccl. 10.1. as dead flies cause the ointment of the Apothecary to send forth a stinking savour. Apo­thecaries E we see are very choice over their precious confections, there­fore, to preserve them from taint and putrefaction. Shall not a Christian be as wise and chary in his generation, as a shop-keeper in his; to keep the ointment of his good name from Odor pr [...] fa­m [...] ponitur. Schindler. lex. in [...] &c. Gen. 34. [...]0. Exod. 5.21. 1 Sam. 13.4. stench and rottenness, which is so incomparably more precious, then the others are? Tru­ly [Page 19] A I see not why every honest godly man, should not strive as ear­nestly, and with as good hope, to have every mans good word, as he should to live in peace with every man. You well know, what the Apostle saith for that Rom. 12.18 (Rom. 12.) If it be possible, so much as in you lieth, have peace with all men. That is not solely in our own power, nay it is a thing scarce possible, (else the If were needless:) so is this too. But yet somewhat we may do towards it, and possibly by our good endeavours obtain it in a competent measure, (else the exhor­tation were bootless:) and so we may do in this too.

33. To excite our care the more hereunto; (although the B excellency of the thing it self, whereof we have spoken so much al­ready, might alone suffice, if it were seriously considered:) yet consider farther. First, That the preservation of our good names is a duty, which by the Law of Nature, and the Law of Charity (and whatsoever belongeth to either of these is of the very Law of God) we are obliged unto. God hath ingrafted in our nature, as a spur to vertuous and laudable actions, an Trahimur omnes laudis studio, & opti­mus quisque maxima glori [...] ducitur. Cic. pro Archia. appetency of praise and glory: and expecteth that we should make use of it accordingly, so far as it may be servient to those ends for which he gave it, and so as it be withal subservient to his glory that gave it. And the law of Charity, bind­ing C us to Rom. 13.7. 1 Pet. 2.17. honour all men, and to preserve the just reputation of our meanest neighbour; must consequently bind us to do our selves right in the point of honour: for as much as we also, as men, are in­cluded in that generality. ‘Yea, and that à fortiori too; in as much as the duty of Charity to be performed to our selves, is to be the rule and measure of that Charity which we owe to our neighbour: and it is not supposable, that he that hath little care of his own, should be meetly tender of his brothers reputation.’

34. Consider secondly, (as but now I touched) that it is partly in our own power, what other men shall speak and think of us. Not that we are Lords either of their tongues or thoughts, (for men gene­rally, D and wicked men especially, challenge a property in these two things, as absolute Lords within themselves: Psal. 12.4. Our tongues are our own, say they; and Thought is free.) But that we may, if we be­have our selves with godly discretion, win good report, even from those that in their hearts wish no good to us; or at least put such a muzzle upon their tongues, that whereas they would with all their hearts 1 Pet. 3 16. speak evil of us as of evil doers, they shall not dare for shame to accuse our good conversation in Christ. For — 13. who is he that will harm you, saith S^t Peter, if ye be followers of that which is good? as if he had said, Men that have any shame left in them, will not lightly of­fer E to do you any harme, or to say any harme by you, unless by some miscariage or other of your own you give them the advan­tage. The old saying, that every man is Fortunae suae faber, and so [...]. A­postol. Bysant. in param. Famae too; is not altogether without truth and reason. For sel­dome doth a man miscarry in the success of his affairs in the world, or [Page 20] labour of an ill name: but where himself by some sinful infirmity or A negligence, some rashness, credulity, indiscretion, or other oversight, hath made a way open for it. This I note the rather, because it falleth out not seldome to be the fate or fault of very good men, biassed too much by selfe love and partiality, to impute such cros­ses and disgraces as they sometimes meet withall, wholy to the inju­ries of wicked men; which, if they would search narrowly at home, they might perhaps finde reason enough sometimes to impute (at least in part) unto themselves. When, by busie intermedling where they need not; by their heat, violence, and intemperance of spirit in setting on those things they would fain have done, or opposing those B things they would faine hinder; by their too much stiffeness or pe­remptoriness either way concerning the use of indifferent things, with­out due consideration of times, places, persons, and other circum­stances; by partaking with those they think well of so far as to the justifying of their very errors and exorbitances, and denying on the other side to such as are not of their own way such faire and just re­spects, as to men of their condition are in common civility due; or by some other like partialities and excesses, they provoke oppositi­on against themselves, their persons, and good names: from such men especially as do but wait an opportunity, and would greedily apprehend any occasion, to do them some displeasure or disgrace. C

35. That it may be otherwise, and better with you, Beloved, ponder well I beseech you, what our Solomon wrote long since, Prov. 19. Prov. 19.3. The foolishness of man perverteth his way, and his heart fretteth against the Lord; or, which cometh to one, against such per­sons as the Lord is pleased to make use of as his rods wherewith to give him due correction. Neither cast off this care of your good names, by any pretensions of impossibility: which is another To­pique of Sophistry wherewith Satan teacheth us to cheat our selves. It is indeed, and I confess it, something a hard thing, and not sim­ply [...], to have every mans good word: but I may not yield D it impossible. 3 Joh. 12. Demetrius hath good report of all men, and of the truth it self, saith S. Iohn. Do you what in you lyeth towards it, and if then men will yet be unjust, and speak evil of you undeser­vedly, you have your comforts in God and in Christ; and some comfort also in the testimony of your own hearts, that you have faith­fully done what was to be done on your part to prevent it, and by walking honestly and wisely to 2 Cor. 11.12. cut off occasion from them that seek occasion. But so far as you have been wanting to your selves in do­ing your part; so much you take off, both from Frustrà ira­scimur obtrecta­ctoribus nostris, si eis ipsi obtre­ctandi materi­ [...]m ministra­mus. Hieron. Epist. 14 their blame, and from your own comfort. It concerneth you to have a great care E of preserving your good names, because by your care you may do much in it.

36. Consider thirdly, that a good name is far easier kept then recovered. Men that have had losses in sundry kinds, have in time [Page 21] A had some reparations. Sampsons locks were shorne off, but grew again: Iobs goods and cattel driven, but restored again: the wi­dows childe dead, but revived again: the sheep and the goat in the parable lost, but found again. But Hominum immortalis est infamia. Plaut. in Persa. 3.1. the good name once lost, the loss is little better then [...]. Hesiod. [...]. desperate. He had need be a good gam­ster they say, (and to have very good fortune too,) that is to play an after-game of reputation. The shipwrack of a good Name, though in most and the most considerable respects it be incomparably less, yet in this one circumstance it is in some sort even greater, then the shipwrack of a good Conscience. The loss there may be recovered B again by Repentance, which is Hieronym. saepè. tabula secunda post naufragium: as in Act. 27. Act. 27.44. some on boards, and some on broken pieces of the ship, got all safe to land. But when our good names are shipwrackt, all is so shattered in pieces, that it will be hard to finde so much as a board or plank to bring us ashore. And the Reason of the difference is manifest: which is this. When we have made shipwrack of our Consciences, we fall into the hands of God: whose mercies are great, and his compassions fail not; and who, if we timely and un­fainedly repent, is both able and willing to restore us. But when we make shipwrack of our good names, we fall into the hands of men: whose bowels are narrow, their tenderest mercies cruel, C and their charity too weak and faint, to raise up our credit again after it is once ruined. I have some times in my private thoughts likened a flaw in the Conscience, and a flaw in the good name, to the breaking of a bone in the body, and the breaking of a Chrystal glass or China dish at the table. In the mischance there is no comparison: a man had better break twenty glasses or Dishes at his table, then one bone in his body. And so a man had better receive twenty wounds in his good name, then but a single raze in his conscience. But yet here the recovery is easier then there. A broken bone may be set again, and every splinter put in his due place: D and if it be skilfully handled in the setting, and duly tended after, it may in short time knit as firm again as ever it was, yea and (as it is said) firmer then ever, so as it will break any where else sooner then there. But as for the shivers of a broken glass or earthen dish, no art can piece them so as they shall be either sightly or service­able: they will not abide the file nor the hammer, neither soader, nor glue, nor other cement will fasten them handsomly together. The application is obvious to every understanding, and therefore I shall spare it. If Simon be once a leper, the name will stick by him, when the disease hath left him. Let him be cleansed from his le­prosie E never so perfectly, yet he will be called and known by the name of Mat. 26.6. Simon the Leper to his dying day. Envious and malici­ous persons apprehend the truth hereof but too well: one of whose Aphorismes it is, (and they practise accordingly) Calumniare fortiter, aliquid adhaerebit: Jer. 18.18. Come and let us smite with the tongue; and be [Page 22] sure to smite deep enough: and then, though the grief may be cu­red,A and perhaps the skin grow over again; 'tis odds but he will carry some mark or print of it to his grave. It should make us ve­ry careful to preserve names from foul aspersions; because the stains will not easily (if at all) be scoured off again.

37. But how may that be effectually done, may some say? Absolutely to secure our selves from false aspersions, truly it is not in our power: and therefore I can prescribe no course to prevent it. If malice or envy be minded to throw them on, there is no help for it but patience. But so far as dependeth upon our selves, and the likeliest way withall to counter-work the uncharitableness of B others, (to give you a very general answer) is: By 1 Pet. 3.11, —13. eschewing evil and doing good; by walking warily and circumspectly; by living Tit. 2.12. soberly, righteously and Godly in this present world. Praise is the reward of vertue —vir [...]u [...]is, quam necessa­riò gloria, eti­amsi tu non agas, consequa­tur. Cic. 1. Tu­scul. as you heard: and the foundation of a good name, is a good life. If any man desire yet more particular directions, as namely what kinds of actions are especially to be practised, and what kinds especially to be shunned in order to this end, I shall commend unto his consideration these five Rules following; which I shall but briefly point at, the time not suffering me to insist.

38. First, Let him look well to his particular calling, and the C duties that belong to him in it; bestirring himself with all diligence and faithfulness, and carrying himself uprightly and conscionably therein, and be sure to keep himself within the proper bounds thereof. This Rule is given us 1 Thes. 4. 1 Thes. 4.11, 12. That you study to be quiet, and to do your own business; Why so? That ye may walk honestly towards them that are without.

39. Secondly, Let him carry himself lowly, dutifully, and re­spectfully to all his superiours and betters: to Magistrates, to Ministers, to his Parents, to his Masters, to the aged, and to all others agree­ably to their respective conditions and relations. And this Rule we D have, as in other places, so in 1 Pet. 2. 1 Pet. 2.13, —18. Honour all men, be subject (even to your froward) masters, submit to the King as supreme, and to governours sent of him, &c. Why? For so is the will of God, that with well doing you may put to silence the ignorance of foolish men.

40. Thirdly, Let him be wise, charitable and moderate (with all brotherly condescension) in the exercise of his Christian liberty, and the use of indifferent things. Not standing alwayes upon the utmost of what he may, or what he may not do; but yielding much from his own liberty for his brothers sake: considering as well, what (as the case presently standeth) is expedient for him to do in relation to E others, as what is simply and in it self lawful to be done. S^t Paul giveth us the Rule (Rom. 14.) Rom. 14.15, 16. If thy brother be grieved with thy meat, now walkest thou not charitably, &c. Let not your good be evil spoken of.

41. Fourthly, Let him be milde, gentle, a lover and maintainer [Page 23] A of peace and concord: not violent, or boysterous, or peremptory either in his opinions or courses: but readier to compose, then to kindle quarrels; and to qualifie, then to exasperate differences. This Rule we have (Phil. 2.) Phil. 2.14, 15 Do all things without murmurings and di­sputings. And why so? That you may be blameless, and harmless, and without rebuke.

42. Fifthly, Let him be liberal and merciful, 1 Tim. 6.8. willing to com­municate the good things that God hath lent him for the comfort and supply of those that stand in need. This Rule I gather out of Psal. 112. Psal. 112.6, —9. The righteous shall be had in an everlasting remembrance. He hath dispersed abroad, he hath given to the poor: His righteousness B shall endure for ever: his horn also shall be exalted with honour.

43. Whoso observeth these directions, his memory shall (if God see it good for him) be like the remembrance of good Iosiah in Ecclesiasticus; Sirac. 4 [...].1. like the composition of the perfume made by the art of the Apothecary: sweet as honey (in the mouths of all that speak of him) and as musick at a banquet of wine (in the ears of all that hear of him.) Or if it be the good pleasure of God, for the trial of his faith and exercise of his patience, to suffer men to Mat. 5.11, 12 revile him and to speak all manner of evil against him falsely in this world: it shall be abundant­ly C recompensed him in the encrease of his reward in heaven, at the last great day, when every man (whose name shall be found written in the boook of life) 1 Cor. 4.5. shall have praise of God, and of his holy Angels, and of all good men.

1. THe words contain two blessed fruits of a gracious conversation: the one more immediate and direct, Acceptance with God; the other more remote and by consequence from the former, Peace with men. Or if you will, a Duty, and the Benefit of it: and these two coupled E together (as they seldome go single) in one conditionall proposition consisting of an Antecedent, and a Conse­quent: wherein we have Gods part and ours. Our part lieth in the Antecedent; wherein is supposed a Duty, which God expe­cteth from us ex debito; and that is to frame our wayes so as to please the Lord. Gods part lieth in the Consequent: wherein the benefit is [Page 26] expressed, which (when we have performed the Duty) we may A comfortably expect from him ex promisso; and that is, to have our enemies to be at peace with us. The Antecedent in those former words (when a mans wayes please the Lord) The Consequent in these latter (He maketh even his enemies to be at peace with him.) Of the Antecedent first, wherein three things are observable: The Subject, the Act, and the Object: The subject, A mans wayes: The act, Plea­sing: The object, the Lord. Each of which are first to be open'd apart, for the clearer understanding of the words: and then to be lay'd together again, for the better enforcement of the thing con­tained therein: (when a mans wayes please the Lord.)

2. A man's wayes:] That is the subject. A man's [...]—Ba­sil. in Psalm. 1. whole B carriage in the course of his life, with all his thoughts, speeches and actions whether good or bad are by an usual Metaphor in the Scrip­tures called The wayes of a Man. And of these Wayes Solomon speak­eth, rather then of his Person. Because it is possible, the Lord may graciously accept some man's person, and yet take just exception at some of his wayes. 1. For thus it is; When a man walketh in the beaten track of the world, without ever turning his feet into God's testimonies; neither that man nor his wayes can please the Lord. 2. Again when a man walketh conscionably and con­stantly in the good wayes of God, without turning aside, either on C the right hand, or on the left; both that man and his wayes are plea­sing unto God. 3. But then again thirdly, when a man in the more constant course of his life walketh uprightly and in a right way, but yet in some few particularities treadeth awry; (either failing in his judgment; or transported with passion; or drawn on by the exam­ple or perswasion of others; or miscarrying through his own negli­gence, incogitancy, or other subreption; or overcome by the strength of some prevalent temptation; or from what other cause soever it may proceed, I say, when a man thus walking with God in the main, hath yet these outsteppings and deviations upon the by, (neither act­ed D presumptuously, nor issuing from a heart habitually evil:) although the person of such a man may still be accepted with God in Christ, and his wayes also be well pleasing unto God, in regard of the main bent thereof; yet in regard of such his sinful deviations, those par­ticular passages in his wayes do not at all please, but rather highly dis­please, the sacred Majesty of God.

3. That for the Subject. The Act is, Pleasing: and pleasing hath reference to acceptation. Wherein the endeavour is one thing, and the event another. Fortuitum est placere, we use to say. A man may have a full intention, and do his best endeavour to please, and yet E fail of his end; the event not answering his expectation. Which is most apparent, when we have to deal with men. For not only mens dispositions are various one from another, and so there is — [...]. Theogn. no possibility of pleasing all; because what would please one man, [Page 27] A perhaps will not please another: But even the same man is not alike disposed at all times, and so there can be no certainty of pleasing any; Because what would please him at one time, perhaps will not please him at another. Now in propriety of speech, to please signifieth rather the event in finding acceptance, then the endeavour in seeking it. But when it undergoeth a moral consideration, it is quite contrary: Then it importeth not so much the event (which being not in our power ought not to be imputed to us, either to our praise or dispraise) as the intention, and endeavour. So as he may be said to please in a moral sense, that doth his best endeavour to please, however he speed: as S. Paul saith of himself, that he B 1 Cor. 10.33. pleased all men in all things, which in the event doubtless he neither did, (for we know he had — 16.9. many adversaries;) neither could do, the thing it self being altogether impossible. But he did it in his intention and endeavour, as he sundry times expoundeth himself. If it be demanded whether of the two is rather meant in the Text: I answer both are meant; The endeavour principally, and conse­quently also the event. For by reason of Gods goodness and un­changableness, there may be a good assurance of the event, where the desire of pleasing is unfained, and the endeavour faithful. As it C was told Cain in Genesis: Gen. 4.7. If thou doest well, shalt thou not be accept­ed? We may do well, and not finde acceptance with men: but was there ever any thing in the world well done, and the Lord accepted it not? That for the Act; Pleasing.

4. But actus distinguuntur secundùm objecta. Whatsoever the ways are, it is a part of every mans intention to please howsoever: it is the Object especially that maketh the difference. All men strive to please: but some to please themselves, some to please other men, and some few to please the Lord. There be that regard not either, the displeasure of God or man, so they may but please D themselves [...] is S. Peters word; it signifieth as much as self-pleasers: Translations have well rendred it self-willed: men that will have their own way in every thing, that will speak their pleasure of every man, that will say what they list, and do what they list, let who will take offence at it. S. Peter in the same place where he hath given us the name, hath also given us part of their character, 2 Pet. 2.10. Presumptuous are they saith he, and they are not afraid to speak evil of Dignities. For commonly you may observe it, they that love to please themselves, seldome please themselves bet­ter, then when they have with most petulancy of spleen vented their E disaffection towards them that are in authority. Which for the most part proceedeth from an overweening conceit they have of their own either wisdom, or wit: although in S. Augustines judge­ment, they are quite devoid of both; whose censure of them is sharp, Aug. lib. de ovibus cap. 9. Vade stulto homini placet, qui sibi placet. He that casteth to please himself, casteth to please a very foole: Nor are they only [Page 28] void of wisdome in his, but in S. Paul's judgement, also of Chri­stianity; A who voucheth against them Christ's example; Rom. 15.3. For even Christ pleased not himself Rom. 15.

5. Beside S. Peters [...], these self-pleasers; there are also S. Paul's Eph. 6.6. Col. 3.22. [...] Men-pleasers. And what, is that a fault to? To please other me [...] out of a Christian indulgence, by condescending to their weakness, and gratifying them in the exer­cise of that liberty and power we have in things of indifferent nature; is so far from being a fault, that it is rather a commendable office of Christian charity, which every man ought to practice. Rom. 15.2. Let every one of us please his neighbour for his good unto edification. But B that must be only in lawful things, and so far forth as may tend to edification, and subordinately to a greater care of pleasing God in the first place. But if we shall seek to please men beyond this, by doing for their sakes any unlawful thing, or leaving undone any necessary duty; by accompanying them in their sins, or advancing their designes in any thing that may offend God: then are we [...] men-pleasers in an evil sense, and our wayes will not please the Lord. S. Paul who in one place professeth men-pleasing (1 Cor. 10.33. Even as I please all men in all things) taking it in the better sence; protesteth against it as much in another place Gal. 1.10. (If I yet pleased C men, I should not be the servant of Christ.) taking it in the worse sense.

6. To draw to a head then, we may please our selves, and we should seek to please our brethren, where these may be done, and the Lord pleased withal: But when the same wayes will not please all, we ought not to be carefull to satisfie others in their unreasonable expectancies, much less our selves in our own inordinate appetites: but disregarding both our selves and them, bend all our studies and en­deavours to this one point, how we may approve our hearts and our wayes unto the Lord: that is, to God the only Lord, and our Lord D Iesus Christ. God and Christ must be (in the final resolution) the sole object of our pleasing, which is the substance of the whole words of the Antecedent laid together, which we have hitherto conside­red apart, and commeth now to be handled. The handling whereof we shall despatch in three enquiries, whereof two concern the Endea­vour, and one the event. For it may be demanded first, what ne­cessity of pleasing God? and if it be needfull, then secondly, how and by what means it may be done? and both these belong to the endea­vour: and then it may be demanded thirdly, concerning the event, upon what ground it is that any of our endeavours should please God?E Of which in their order.

7. First, that we should endeavour so to walk as to please God. The Apostle needed not to have Col. 1.10, 11. prayed so earnestly as he doth Col. 1. and that without ceasing; neither to have adjured us so deeply as he doth, 1 Thes. 4. even 1 Thess. 4.1. by the Lord Iesus, if it [Page 29] A did not both well become us in point of Duty, and also much con­cern us in point of wisdome so to do. First, it is a Duty whereunto we stand bound by many obligations. He is our Master, our Cap­tain, our Father, our King: every of which respects layeth a se­veral necessity upon us of doing our endeavour to please him: if at least there be in us any care to discharge with faithfulness, and as we ought, the parts of Servants, of Souldiers, of Sons, of Sub­jects.

8. First he is our Master. John 13.13. (Ye call me Lord and Master, and ye say well, for so I am,) and we are his Servants, Psal. 116.16. O Lord I am thy servant, I am thy servant and the son of thy handmaid. And he is B no honest servant that will not strive to please his Master, Tit. 2.9. (exhort servants to obey their own Masters, and to please them well in all things. Tit. 2.) Next he is our Captain, Heb. 2.10. (It became him to make the Captain of their salvation perfect) and we are his Souldiers, 2 Tim. 2.3. (thou therefore endure hardness, as a good souldier of Iesus Christ, saith S^t. Paul to Timothy.) We received our prest-mony, and book'd our names Vocati sumus ad militiam Dei vivi jam tunc, cum in Sacramenti verba respondi­mus. Tertul. ad Martyr. cap. 3. to serve in his wars, when we bound our selves by solemn vow, and took the Sacrament upon it in our baptism, manfully to fight under his banner, against sin, the world and the Devill, and to continue his faithful souldiers unto our lives end. And he is no generous Soul­dier, C that will not strive to please his General. 2 Tim. 2.4. (No man that warreth entangleth himself in the affairs of this life, that he may please him that hath chosen him to be a Saviour, 2 Tim. 2.) Thirdly, He is our Father, and we his Children, 2 Cor. 6.18. (I will be a father to you, and ye shall be my sons and daughters, saith the Lord Almighty:) and when we have any thing of him, we readily speak him by the name of Father, and that by his own direction, saying, Our Father which art in heaven. And that Son hath neither grace nor good nature in him, that will not strive to please his Father. It is noted as one of Esau's impieties, whom the Scripture hath branded as Heb. 12.16. a profane person, D that Gen. 26.35. grieved and —28.8. displeased his parents in the choice of his wives. Mal. 1.6. (If I be a Father, where is mine honour? Mal. 1.) Lastly, He is our King. Psal. 95.3. (The Lord is a great God, and a great King above all Gods) and we are his subjects —100.3. (his people and the sheep of his pasture) and he is no loyal Subject that will not strive to please his lawful So­veraign. That form of speech Nehem. 2.5, 7, &c. (if it please the King) so frequent in the mouth of Nehemiah, was no affected strain of Courtship, but a just expression of duty: otherwise that religious man would never have used it.

9. And yet there may be a time wherein all those obligations E may cease of pleasing our earthly Masters, or Captains, or Parents, or Princes. If it be their pleasure we should do something that law­fully we may not: we must disobey, though we displease; Onely be we sure that to colour an evil disobedience, we do not pretend an unlawfulness where there is none. But we can have no colour of [Page 30] plea for refusing to do the pleasure of our heavenly Lord and Master A in any thing whatsoever; in as much as we are sure nothing will please him but what is just and right. With what forehead then can any of us challenge from him either wages as Servants, or sti­pends as Soldiers, or provision as Sons, or protection as Subjects: if we be not careful in every respect to frame our selves in such sort as to please him? you see it is our duty so to do.

10. Yea and our Wisdom too: in respect of the great benefits we shall reap thereby. There is one great benefit expressed in the Text; If we please the Lord he will make our enemies to be at peace with us: of which more anon. The Scriptures mention many other, out of which number I propose but these three. First, if we please him B he will preserve us from sinful temptations; Solomon, Eccles. 7. speaking of Eccl. 7.26. the strange woman, whose heart is as nets and snares, and her hands as bands, saith, that whoso pleaseth the Lord shall escape from her, but the sinner shall be taken by her. He that displeaseth God by walking in the by-paths of sin, God shall with-hold his grace from him, and he shall be tempted and foyled: but whoso pleaseth God, by walking in his holy wayes, God shall so assist him with his grace; that when he is tempted, he shall escape. And that is a very great benefit. Secondly, if we please him he will hear our C prayers, and grant our petitions in whatsoever we ask; if what we ask be agreeable to his will, and expedient for our good: 1 John 3.22. (what­soever we ask, we know we receive of him, because we keep his Command­ments, and do those things that are pleasing in his sight.) And that is another very great benefit. Thirdly, if we please him in the mean time, he will in the end Ea victoria (speaking of Martyrdome) habet & glo­riam placendi Deo, & pra­dam vivendi in aternum. Tertul. Apo­log. cap. 50. translate us into his heavenly kingdome: whereof he hath given us assurance in the person of Enoch; Heb. 11.5: whom God translated that he should not see death, because before his translation he had this testimony that he pleased God. And this is the greatest bene­fit that can be imagined.

11. Go then wretched man, that hast not cared to displease the D immortal God, for the pleasing of thy self, or of some other mor­tal man; cast up thy bills, examine thy accounts, and see what thou hast gained. 1. By displeasing God thou hast strengthened the hands of those enemies against thee, with whom thou mightest have been at peace. 2. Thou hast exposed thy self for a prey to those temptations, from which thou mightest have escaped. 3. Thou hast blocked up the passage against thine own prayers, that they can­not have access before the throne of grace. 4. Thou hast utterly de­barred thy self from ever entring into the kingdom of glory. All this E thou hast lost, not now to be regained, save onely by bewailing the time past, that thou hast not sought to please him better heretofore: & by redeeming the time to come, in seeking to pleas him better hereafter.

12. Which how and by what means it may best be done is our next Enquiry. Wherein to give you a general and easie direction, [Page 31] A without descending into particulars, these two things will do it, Likeness, and Obedience. For the first, [...]. Aristo. 2. Rhetor. Similis Simili, is a com­mon saying, and common experience proveth it true: Likeness ever breedeth liking: and men we see are best pleased every one with such notions and expressions as sort best with their own fancies, and with such companions as are of their own temper. So good Souldi­ers are best pleased with those that are valiant like themselves: and good wits with those that are facetious, like themselves: and good scholars with those that are judicious, like themselves: and ac­cordingly it is with all other sorts of men in their kindes. Yea of B so great moment is likeness unto complacency; as that two men, if they be of different dispositions, as it may be the one of a quick, stirring and active, the other of a slow, remiss and suffering spirit: or it may be the one of an open, free and pleasant conversation, the other of a sad close and reserved temper: although they may be both honest and holy men, yet I say two such men will take little pleasure either in the company of the other, as experience also shew­eth. Horat. 1. Epist. 18. Oderunt hilarem tristes, &c.

13. Now a wicked man is altogether unlike God, both in his inward affections, and in his outward conversation. He loveth the wayes of sin, which God hateth; and Psal. 50.17. hateth to be reformed, C which God requireth. He Psal. 10.3. speaketh well of evil men, as the covetous, and others whom God abhorreth; and Luk. 6.22. casteth out their names as evil, in whom God delighteth. Is it possible that God who is 1 Joh. 1.5. light, should take pleasure in him that is nothing but darkness? and God who is Joh. 4.24. a spirit, in him who is nothing but flesh? and God who is 1 Joh 4.16. love, in him who is nothing but ran­cour, and malice, and uncharitableness? and God who is Psal. 145.17. righte­ous in all his wayes, and holy in all his works, a just, a mercifull, a bountifull God, in him who is altogether unclean, or unjust, or cruel, or covetous? It cannot be.

D 14. But then as for the godly, no maruel if both their persons and wayes be well pleasing unto God, being that both their persons are inwardly renewed after his image, and their wayes also outward­ly framed after his example. They love what he loveth, hate what he hateth in the affections of their hearts; and they are Eph. 5.1. followers of God as dear children in the conversations of their lives. They de­sire and endeavour to be 1 Pet. 1.16. holy as he is holy, Matth. 5.48. perfect as he is perfect, and Luk 6 36. mercifull as he their heavenly father is mercifull. And as earthly parents, though they love all their children well, yet commonly love those best, that are likest themselves: so our E heavenly father is well pleased with all his children, because they are indeed all like him, but best pleased with those that neerliest re­semble him. The more we grow in likenesse to him, the more shall we grow also in liking with him.

15. The other thing wherewith to please God, is our Obedience, [Page 32] when he beholdeth in our wayes a proof of our willing and cheer­ful A subjection to his most righteous commands. All Superiors are best pleased with those that owe them service, when they finde them most pliable to their wills, and most careful to observe what is gi­ven them in charge: neither are ever so much or so justly displeased with them, as when they see them to slack their own obedience, and slight their commands. Do you think the Centurion could have bin pleased with those he had under him, if Mat. 8.9. when he said to one Come, he should have gone the other way? and to another goe, he should have stood still? and to another do this, he should have left that undone, and done the quite contrary? Obedience is a thing B wherein God 1 Sam. 15.22 more delighteth then in sacrifice: and the keeping of the commandement, will please him better then a Bullock that hath horns and hoofs. The Apostle giveth this very reason in Rom. 8. why Rom. 8.7.8. they that are in the flesh (carnal and worldly men) cannot please God, even because the carnall minde is not subject to the Law of God, neither indeed can be, so long as it continueth carnall. Inti­mating that if it could be subject, it could not chose but please.

16. Great therefore is the vanity of those men, who think to gain and to hold the favour of God by the outward performances of Fasting, Prayer, Alm's deeds, hearing Gods word, receiving the holy Sacrament and the like; (just as the hypocritical Jews of old did by sacrifices & C oblations:) when as all the while their hearts are rotten, and their con­versation base. But let not any of us deceive our selves with vain confidences. For as the Lord of old often cried down sacrifices by his Pro­phets, though they were in those times a necessary and principal part of that holy worship which himself had prescrib'd: so no doubt he will now reject these outside services, though otherwise and in themselves excellent duties in their kinds; if there be no more in them but meer outside. And they are no better where there is not withall a consci­ence made of Obedience. The Lord who Prov. 16.2. weigheth the spirits, (as it is D a little before in this ch.) and Jer. 17.10. searcheth the hearts and reins; seeth the falseness of our spirits, & observeth every prevaricating step both of our hearts and lives. There is no dallying therefore with him: either let us set our hearts and our faces aright, and Heb. 12.13. make straight steps to our feet, or our wayes will not please the Lord. Psal. 5.4. Deus non volens iniqui­tatem, he is a God that hath no pleasure in wickednesse Ps. 5.

17. We have hitherto enquired into the Reasons why we should endeavour to please the Lord: and into the Means how it may best be done. There remains yet a third enquiry, which concer­neth the success or the Event, and that is, how it commeth about,E that such poore things as our best endeavours are, should so far find acceptance with the Lord as to please him. Likenesse indeed will please, and Obedience will please: But then it should be such a like­nesse, as will hold at least some tolerable proportion with the ex­emplar; such Obedience as will punctually answer the command: [Page 33] A and such is not ours. True it is, if the Lord should look upon our very best endeavours as they come from us, and respect us but ac­cording to our merit: he might finde in every step we tread just matter of offence, in none of acceptance. If he should Psal. 130.3. mark what is done amiss, and be extreme in it; no flesh living could be able to please him. It must be therefore upon other and better grounds then any desert in us, or in our wayes, that God is graciously pleased to accept either of us or them. The Apostle hath discovered two of those grounds, and joyned them both together in a short passage in Heb. 13. Heb. 13.21. (Now the God of peace make you perfect in every good work to do his will, working in you that which is pleasing in his sight, through B Iesus Christ.) Implying that our good works are pleasing unto him upon these two grounds: First, because he worketh them in us; Se­condly, because he looketh upon us and them in Christ.

18. First, because he worketh them in us. As we see most men take pleasure in the rooms of their own contriving, in the engines and manufactures of their own devising, in the fruits of those trees which themselves have planted. Now the crooked wayes of evil men, that walk according to the course of the world, are indeed the works of the Devil; he is Eph. 2.2. the spirit that worketh in the children of disobedience, C Ephes. 2. such works there fore may please the Devil whose they are: But it is not possible they should please God who sent his Son into the world, on purpose 1 John 3 8. to destroy the works of the Devil. And as for those strayings also and outsteppings, whereof Gods faithfullest servants are now and then guilty, although they be not the works of the Devil (for he hath not now so much power over them as to work in them) yet are they still Gal. 5.19. the works of the flesh, as they are called Gal. 5. such works therefore may be pleasing to the flesh, whose they are; but they are so far from being pleasing unto God, that they rather Eph. 4.30. grieve his holy Spirit. The works then that must please God, are such as himself hath wrought in us, by that his holy D Spirit; which are therefore called Gal. 5.22. the fruits of the spirit in the same Gal. 5. as it is said by the Prophet Esay 26.12. (O Lord thou wilt ordain peace for us, for thou also hast wrought all our works in us.) And again in the Psalm, Psal. 37.23. (The Lord ordereth a good mans wayes, and maketh them acceptable unto himself) they are therefore acceptable unto him, be­cause they are ordered by him.

19. That is one ground. The other is, because God looketh not upon us as we are in our selves, neither dealeth with us accord­ing to the rigour of a legall Covenant: but he beholdeth us Eph. 1.6. [...], E in the face of his beloved one, even Jesus Christ his onely son, and as under a Covenant of Grace. He is Mat. 3.17. his beloved Son in whom alone he is well pleased for his own sake; and in whom and for whose sake alone it is, if at any time he be well pleased with any of us, or with any of our wayes. For being by him, and Gal. 3.26. through faith in his Name, made the children of God by adoption [Page 34] and grace, he is now pleased with us, as a loving father is with his belo­ved A childe. As a loving father taketh in good part the willing endeavors of his childe to do whatsoever he appointeth him, though his perfor­mances be very small: So the Lord is graciously pleased to [...]. Nazianz. Orat. 20. accept of us and our weak services, according to that willingness we have, and not according to that exactness we want: not weighing our merits, but pardoning our offences, and passing by our imperfections, as our loving Father in Iesus Christ. That is the other ground.

20. And we doubt not, but the acceptance we finde with God upon these two grounds, if seasonably applied, will sustain the soul of every one that truly feareth God, with strong comfort, against B two great and common discouragements, whereunto he may be subject: arising the one from the sense of mens displeasure; the other from the con­science of his own imperfections. Sometimes God and his own heart con­demn him not, and yet the world doth; and that troubleth him: Some­times God and the world condem him not, & yet his own heart doth; and that troubleth him more. If at any time it be either thus or so with any of us; Let us remember but thus much, and we shal find comfort in it: That although we can neither please other men at all, nor our selves sufficiently; yet our works may for all that be graciously accepted by our good God, and so our wayes may please the Lord. C

21. But I forbeare the amplification of these comforts: that I may proceed from the Antecedent in those former words (when a mans wayes please the Lord) of which I have spoken hitherto; un­to the consequent in the remaining words (he maketh even his enemies to be at peace with him.) Wherein also, as in the former part, we have three things observable. The Persons, The effect, The Au­thor. The Persons a mans enemies; The effect, Peace; The au­thor, the Lord. (He maketh a mans enemies to be at peace with him.) The words being of an easie understanding will therefore need the less opening. Onely thus much briefly. First for the persons, they D that wish him ill, or seek to do him harm in his person, estate, or good name, they are a mans enemies. And Solomon here supposeth it possible, that a man whose wayes please the Lord, may yet have enemies: Nay it is scarce possible it should be otherwise, Mat. 10.36. Inimici Domestici, rather then fail, Satan will stir him up enemies out of his own house. 2. And these enemies are then said to be at pleace with him (which is the Effect;) when either there is a change wrought in their affections, so as they now begin to bear him less ill will then formerly they have done; or when at leastwise their evil af­fections towards him are so bridled, or their power so restrained,E as not to break out into open hostility, but (whatsoever their thoughts are within) to carry themselves fairly and peaceably towards him outwardly, so as he is at a kinde of peace with them, or howsoever sustaineth no harm by them. Either of which when it is done, it is thirdly Psal. 77.10. juxta vulgat. Mutatio dexterae excelsi, it is meerly the Lords doing, and it may well be marvelous in our eyes; It is he that [Page 35] A maketh a mans enemies to be at peace with him.

22. The scope of the whole words is to instruct us, that the fairest and likeliest way for us to procure peace with men, is to or­der our wayes so as to please the Lord. You shall therefore finde the favour of God, and the favour of men often joyned together in the Scriptures, as if one were, (and so usually it is,) a conse­quent of the other; so it is said of our blessed Saviour (Luke 2▪) that Luk. 2.52. he encreased in favour with God and men. Prov. 3.3, 4. My son, let not mercy and truth forsake thee &c. so shalt thou finde favour and good under­standing in the sight of God and man, saith our Solomon Prov. 3. And S. Paul Rom. 14. Rom 14.18. (he that in these things serveth Christ, is accepta­ble B to God, and approved of men.) In all which places, favour and acceptation with God goeth before: favour and approbation with men followeth after.

23. You may see the proof of it in the whole course of the sacred story: wherein the lords dealing with his own people in this kinde is remarkable: When they started aside to walk after their own counsels, & displeased him, how he stirred them up enemies round about them; how he sold them into the hands of those that spoiled them; how he hardned the hearts of all those that contended with C them, that they should not pitty them. Againe, on the other side, when they believed his word, walked in his wayes, and pleased him, how he raised them up friends, how he made their enemies to bow under them, how he enclined the hearts of strangers and of Pagans to pitty them. Instances are obvious, and therefore I omit them.

24. Of which Effect the first and principall cause is none other then the overruling hand of God, who not only disposeth of all outward things according to Eph. 1.5. the good pleasure of his will, but hath also in his hands the hearts of all men even of the greatest Prov. 21.1. Kings, as the rivers of water, to turn them which way soever he will; as D our Solomon speaketh at the 21^th. ch. of this Book. The original there is ( [...] Palge maijm) as you would say, the divisions of waters. Which is not to be understood of the great rivers, though the greatest of them all, even the wide and great Sea also is in the hands of God, to turne which way soever he will: (as he turned the waters of the red sea backwards to let his people goe through, and then turned them forward again to overwhelme their enemies.) But the allusion there is clearly to the little trenches, whereby in those drier Eastern countries, husbandmen used to de­rive water from some fountain or cistern to the several parts of their E [...]. — Homer. Odyss. 11. gardens, for the better nourishing of their herbs and fruit-trees. Now you know when a gardner hath cut many such trenches all over his garden, with what ease he can turne the water out of any one into any other of those channels: suffering it to runne so long in one, as he thinketh good, and then stopping it thence, and deriving it into another, even as it pleaseth him, [Page 36] and as he seeth it most conducible for the necessities of his garden: A With much more ease can the Lord stop the current of any mans fa­vour and affections in the course wherein it presently runneth, and turne it quite into another channel: drying it up against one man, and deriving it upon another, even as it seemeth good in his sight, and as will best serve other his holy and just purposes; whether he intend to chastise his children, or to comfort them, or to exercise any other part or passage of his blessed providence upon them. Thus Exod. 11 2. he gave his people favour in the sight of the Egyptians, so as they lent them all their precious things at their departure, who but a little before had consulted the rooting out the whole generation of them. And thus after that in his just displeasure against them for their sins,B he had Psal. 106.40.44. given them over into captivity into their enemies hands; when he was pleased again with their humiliations, he not only pittied them, himself according to the multitude of his mercies; but he turn­ed the hatred of their enemies also into compassion, and made all those that had led them away captives, to pitty them as it is in Psalm 106.

25. The Lord is a God of power, and therefore can work such effects as he pleaseth for our peace without any apparent means on our parts. But being withall a God of order: for the most part therefore, and in the ordinary course of his providence, he work­eth his own purposes by second causes, and subordinate means. At C least he hath so tied us to the use of probable means for the bringing about of what he hath promised: that although we ought to be perswaded he can, yet we may not presume he will work our good without our endeavours. Now the subordinate means to be used on our part, without which we cannot reasonably expect, that God should make our enemies to be at peace with us; is our faire and amiable conversation with others. For 1 Pet 3.13. who will harme you, if ye be follow­ers of that which is good? saith S. Peter. As if he had said, so long as you carry your selves graciously and wisely, if the hearts of your enemies will not be so far wrought upon as to love and affect you; D yet their mouths will be muzled, and their hands manacled from breaking out into any outragious either tearms or actions of open ho­stility: so as you shall enjoy your peace with them in some measure. Though they meane you no good, yet they shall doe you no harme.

26. But it may be objected, both from scripture and experi­ence, that sundry times when a mans wayes are right, and therefore pleasing unto God, his enemies are nothing less, if not perhaps much more enraged against him then formerly they were. Our Saviour often foretold his Disciples, that they should Mat. 10 2 [...]; and 24.9. be hated of all men for his sake. And David complaineth in Psalm 38. of some that E were Psal. 38.20. against him, eo nomine, and for that very reason, because he was a follower of that which was good. What a seeming distance is there between the Prophets and the Apostles speeches? or else how may they be reconciled? 1 Pet. 13. Who is he that will harm you if you be fol­lowers [Page 37] A of that which is good? saith the one: Yea saith the other, there are some agai [...]st me, even therefore, because I follow that which is good, As if by seeking to please God, he had rather lost his friends, then gained his enemies.

27. There are sundry considerations that may be of good use to us, in the present difficulty: As First, if God have not yet, made our enemies to be at peace with us, yet it may be he will do it hereafter, being no way bound to us, we may give him leave to take his own time. Acts 1.17. Non est vestrum nossê, if it be not for us to know, much less is it for us to prescribe the seasons which the Father hath kept B in his own power. It is his Prerogative to appoint the times, it is our Duty to wait Psal. 27.14. his leasure. It may be, (secondly) neither is it un­likely, that we do not Gal. 2.14. [...], walk with an even foot, and by a straight line; But tread awry in something or other which dis­pleaseth God; and for which he suffereth their enmity to continue. But it is most certain, (thirdly) that we please him but imperfectly, and in part: even those graces wherewith we please him, are in us but imperfectly, and in part. And therefore no marvaile, if our peace al­so be but imperfect and in part. Possibly he will procure our peace more, when we please him better.

C 28. But where none of these, or the like considerations will reach home, it will sufficiently clear the whole difficulty, to consider but thus much, (and it is a plain and true answer) that generally all Scriptures that run upon temporall promises, are to be understood [...], not as universally, but as commonly true: Or (as some Divines expresse it) Melancthon. cum exceptione crucis, not absolutely and without all exception, but evermore, with this reservation, unlesse the Lord, in his infinite wisdome; see cause why it should be good for us to have it otherwise. But this you shall ever observe withall, and it infinitely magnifieth the goodness of our gracious Lord and D God towards us; that where he seeth it not good to give us that blessing in specie which the letter of the promise seemeth to import; he yet giveth it us eminenter, that is to say, if not that, yet some other thing fully as good as that, and which he well knoweth (though perhaps we cannot yet apprehend it so) to be presently —mutat uti­liori dono. Ber­nard serm. 5. de qu [...]drag. far bet­ter for us then that. Say he do not give us wealth or advancement, yet if he give us a contented minde without them, is it not better? Say he do not speedily remove a temptation from us, whereunder we groan, (which was S^t Pauls case;) yet if he supply us 2 C [...]r. 12.9. with a suf­ficiency of grace to encounter with it; is it not better? So in the pre­sent E case, if we do not presently make our enemies to be at peace with us, yet if he teach us to profit by their enmity, in exercising our faith and patience, in quickning us unto prayer, in furthering our hu­miliations, or encreasing any other grace in us, is it not every way and incomparably better? Now will any wise man tax him with breach of promise, who having promised a pound of silver, giveth [Page 38] a talent of gold? or who can truly say that, that man is not so good A as his word, that is apparently much better then his word?

29. From the words thus cleared may be deduced many pro­fitable Inferences, for our further instruction; but that the time will not suffer us to enlarge them. As first, we may hence know, what a blessed thing and desireable Peace is: not onely that inward peace with God, and in our own breasts which Phil. 4.7. passeth all understand­ing; but even this outward peace with men. When the holy spirit of God here in the text useth it as an especial strong inducement to quicken us up the rather to the performance of that with cheerful­ness, which we are in Duty bound to perform howsoever, in seeking B to please the Lord. We may learn hence secondly; If at any time we unfainedly desire peace, by what course we may be likeliest to pro­cure it. Preposterous is the course, which yet most of men take, when to make their peace with mortal men, they hazard the disfavour of the eternal God. The right and ready way is chalked out in the Text: First to make our peace with God, by ordering our wayes so as to please him, and then to commit our wayes to his ordering, by leaving the whole success to him: and so doing, it is not possible we should miscarry. Those that are now our enemies, either he will turn their hearts towards us, so as to become our friends, if he C seeth that good for us; or else he will so curb and restrain them, that with all their enmity they shall not be able to do us any harme, if he see that better for us; or if by his just sufferance they do us harm one way (and yet he will not suffer that neither, unless he see that absolutely best for us) it shall be recompensed to us by his good providence, in a far greater comfort another way. We may learn hence, (Thirdly) how hateful the practise is, and how wret­ched the condition of make-bates, tale-b [...]arers, whisperers, and all those that sow dissention among brethren. Light and Darkness are not more contrary, then are Gods ways and theirs. He is the au­thor of peace, and lover of concord: they are the authors of strife, and D lovers of discord. It is his work to make a mans enemies to be at peace with him: it is their business to make a mans friends to be at odds with him. We may learn hence (fourthly) if at any time our ene­mies grow to be at peace with us, to whom we owe it. Not to our selves; it is a thing beyond our power or skill to win them: Much less, to them; whose malice is stiff, and will not easily relent. But it is principally the Lords own work. He is Heb. 13.20. the God of peace which maketh men Psal. 68.6. to be of one minde in an house; it is he that —46.9. causeth wars to cease in all the earth, and that giveth unto his peo­ple E —29.11. the blessing of peace. And therefore the glory of it, and the thanks for it, belong to him alone.

30. But I willingly omit all further enlargement of these in­ferences, that I may somewhat the longer insist upon one other in­ference only, very needful to be consider'd of in these times; which [Page 39] A is this. We may hence learn, (fifthly) if at any time we want peace, probably to guess where the fault may partly be, and that by arguing from the Text thus. I reade here, that when a mans wayes please the Lord, he maketh his enemies to be at peace with him: I finde in mine no relenting, but an utter averseness from peace; Psal. 120.6. I am for peace, but when I speak to them thereof, they make them ready to battel: I have cause therefore to feare that all is not right with me: either my heart is not right, or my wayes are not right; I will examine them both throughly, and search if I can see Psal. 139.24. any way of wicked­ness in me, for which my God may be justly displeased with me, B and for which he thus stiff'neth mine enemies still against me.

31. Thus to be jealous over our selves with a godly jealousie, would not only work in us a due consideration of our wayes, that so we might amend them, if there be cause: but would be also of right use to prevent two notable pieces of sophistry, two egregious fallacies, wherewith thousands of us deceive our selves. The for­mer fallacy is, that we use many times, especially when our enemies do us manifest wrong, to impute our sufferings wholy to their ini­quity, whereof we should do wiselier to take some of the blame upon our selves. Not at all to excuse them, whose proceedings are C unjust, and for which they shall bear their own burthens: But to acquit the Lords proceedings, who still is just, even in those things wherein men are unjust. Their hearts and tongues, and hands, are against us, only out of that Jam. 1.11. [...] that superfluity of ma­liciousness wherewith their naughty hearts abound, and for to serve their own cursed ends: which is most unjust in them. But the Lord sundry times hardneth their hearts, and whetteth their tongues, and strengtheneth their hands against us in such sort, to chasten us for some sinfull error, neglect, or lust in part still remaining in us un­subdued; which is most just in him.

D 32. For (as I touched in the beginning) a mans heart may be right in the main, and his wayes well-pleasing unto God in re­gard of the general bent and intention of them: and yet by wrying aside in some one or a few particulars, he may so offend the Lord, as that he may in his just displeasure for it, either raise him up new enemies, or else continue the old ones. As a loving father that hath entertained a good opinion of his son, and is well pleased with his behaviour in the generality of his carriage, because he seeth him in most things dutifull and towardly; may yet be so far displeased with him for some particular neglects, as not only to frown upon E him, but to give him sharp correction also. Sic parvis componere magna. Not much otherwise is it in the dealing of our heavenly Father with his children. We have an experiment of it in David, with whom doubtless God was well pleased for the main course of his life, otherwise he had never received that singular testimony from his own mouth, that he was Acts 13.22. secundum cor, a man after his [Page 40] own heart: yet because he stepped aside, and that very foulely in A the matter of Vriah, The Text saith, 2 Sam. 11. that 2 Sam. 11.27. the thing that David had done displeased the Lord: and that which followed upon it in the ensuing chapters was,— 12.11. the Lord raised up enemies against him for it out of his own house.

33. The other fallacy is, when we cherish in our selves some sinful errors, either in judgement or practice, as if they were the good wayes of God, the rather for this, that we have enemies, and meet with opposition: as if the enmity of men were an infallible mark of a right way. The words of the Text ye see, seem rather to incline quite the other way. Indeed the very truth is, neither B the favour or disfavour of men, neither their approving nor opposing, is any certain mark at all either of a good or of a bad way. Our Solomon hath delivered it positively (and we ought to believe him) Eccl. 9. that Eccles. 9.1. no man knoweth either love or hatred, by all that is before them. It is an error therefore of dangerous consequence, to think that Non ex passi­one certa est justitia: sed ex justit [...]â, passio gloriosa. Aug. 1. Cont. Epist. Parmen. c. ult. the enmity of the wicked is an undoubted mark either of truth or goodness. Not only for that it wanteth the warrant of truth to support it, (which is common to it with all other errors:) but for two other especial reasons besides. The one is, because through blinde selfe-love we are apt to dote upon our own opinions C more then we ought. How confidently do some men boast out their own [...]. Nazianz. orat. 34. private fansies and unwarranted singularities, as if they were the holy wayes of God! The other reason is, because through wretched uncharitableness, we are apt to stretch the title of the wicked further then we ought. How freely do some men con­demne all that think or do otherwise then themselves, but especially that any way oppose their courses, as if they were the wicked of the world, and Persecutors of the godly ▪

34. For the avoiding of both which mischiefs, it is needful we should rightly both understand and apply all those places of Scripture which speak of that Opposition, which is sometimes made D against truth and goodness, which opposition the holy Ghost in such like places intended not to deliver as a mark of godliness; but ra­ther to propose as an Antidote against worldly fears and discou­ragements: That if in a way which we know upon other and im­pregnable evidences to be certainly right, we meet with opposition; we should not be dismaid at it, as if some strange thing had be­fallen us, 1 Pet. 4.12. [...], Beloved think it not strange, saith S. Peter, (concerning all such trials as these are) as if some strange thing had hapned: because it is a thing that at any time may, and E sometimes doth happen. But now to make such opposition a [...] or mark whereby infallibly to judge of our wayes whether they be right or no (as some out of the strength of their heat and ignorance have done) is to abuse the holy Scriptures, to pervert the meaning of the Holy Ghost, and to lead men into a maze of uncertainty and [Page 41] A error. We had all of us need therefore to beware, that we doe not like our own wayes so much the better because we have enemies: it is much safer for us to suspect lest there may be something in us otherwise then should be, for which the Lord suffereth us to have enemies.

35. And now the God of grace and peace give us all grace to order our wayes so as may be pleasing in his sight: and grant to every one of us, First, perfect peace with him, and in our own conscien­ces; and then such a measure of outward peace both publick and private, with all our enemies round about us, as shall seem good in his sight. And let the peace of God which passeth all understanding B keep our hearts and mindes in the knowledge and love of him, and of his Son Jesus Christ our Lord: And let the blessing of God Almighty, the Father, the Son, and the holy Ghost be upon us, and upon all them that hear his word and keep it, at this present time and for evermore. Amen, Amen.

1.WHen the Apostles preached the Doctrine of Christian liberty; a fit opportunity was ministred for Satans instruments to work their feats upon the new-converted Christians: false Teachers on the one side, and false Accusers on the other. For ta­king advantage from the very name of Liberty, the Enemies of their Souls were E ready — [...]. 1 Tim. 6.1 — 3. [...], to teach them under that pretence to despise their Governors: and no less ready the enemies of their Faith — [...]. Hîc vers. 12. [...], to speak evil of them under that colour, as persons licentious and ill affected to Govern­ment. The preventing of which, whether abuses or misconstructions of so wholsome a Doctrine, caused the holy Apostles to touch so [Page 44] often, and to beat so much (as in their writings they have done)A upon the argument of Christian subjection and obedience: as a duty highly concerning all those upon whom the name of Christ is called, both for their Consciences and Credits sake, cheerfully to perform. If there be in them at all any care, either to discharge a good con­science before God, or to preserve their own and the Gospels reputati­on before men: they must endeavour both to do —Verse. 15. the will of the most wise God, and to put to silence the ignorance of foolish men, by sub­mitting — [...]. —verse 13. to every humane creature that the Lord hath set over them for his sake.

2. This I conceive to be the scope of that part of the Chapter whence the Text is taken: which I now stand not with farther cu­riosity B to analyse. Suffice it us to know, that in this seventeenth verse S^t Peter shutteth up his general Exhortation concerning subjecti­on to Superiours in four short precepts or Aphorismes of Christian life. [Honour all men. Love the Brotherhood. Fear God. Honour the King.] Which four, though considerable also apart, and as each hath a compleat sence within it self: may yet not unfitly be ranged, and that agreeably (as I conceive) to the Apostles intendment, into two combinations. The two former into one, as thus: Honour all men] but not all men alike: you must be ready to do all offices of respect and love as occasion serveth to every man, but yet you are to re­member C that your brethren in Christ may claim a nearer and deeper interest in your affections, (and so in the exercise of your charity too) then they that are without have any reason to do. Honour all men: but especially love the brotherhood. The two later also into one, thus. Prov. 24.21. Fear God and the King; where the fear of the one will consist with the fear of the other. But where they are incompatible, hold fast to the fear of God howsoever: but even in that case: where ye may not fear the King, you must yet do him all the honour otherwise that may be. Fear God, yet honour the King too.

3. We shall now hold us to the former Combination onely:D consisting of these two Precepts, Honour all men, love the brotherhood. In either of which we may observe; First the Duty, what it is: and then how that duty is either extended or limited in regard of the Object. The Duties are, Honour, and Love. The duty of Honour in the former Precept: and that extended to every man, Honour all men. The duty of Love in the later Precept: and that limited to the Brethren, Love the Brotherhood. Of which in their order: keeping the same method in both; even this, to consider first Quid hominis, then Quid juris, and lastly Quid facti. The first, by opening the Duty, and what we are to do: The next, by enquiring E into the Obligation, and why we are so to do: The last, by examin­ing our Performance, and whether we do therein as we ought to do or no. And first of the former Precept, Honour all men.

[Page 45] A 4. Honour properly, is an acknowledgment or —importat quandam testi­ficationem de excellentiá a [...] ­cujus. Aquin. 2 2. qu. 103.1. testification of some excellency or other in the person honoured by some reve­rence or observance answerable thereunto. Thus we honour God above all, as being transcendently excellent: and thus we honour our parents, our Princes, our betters or superiours in any kinde. And thus the word is clearly used in the last precept of the four in this verse, Honour the King. But so to take it in this first Precept, would be subject to sundry difficulties and inconveniencies: this especial­ly above the rest, that the Scripture should here binde us to an im­possible thing. Impossible I say, not onely ex hypothesi and by conse­quent, in regard of the weakness and corruption of our na­ture; B(for so is every good duty impossible to be performed by us without the grace of God preventing and assisting us:) but impossible ex naturâ rei, as implying a flat contradiction within it self. For honouring (in that notion) being the preferring of some before other some; we should be bound by this Text (were the word so to be understood) to prefer every man before every other man: which how it should be possible for us to do, is beyond the wit of man to ima­gine. For, to prefer all, is in truth to prefer none: and so the Apo­stles command to honour all men, shall be all one upon the point, as if he had directly forbidden us to honour any man. It is necessa­ry C therefore (for the avoiding of this contradiction, and sundry other absurdities which would follow thereupon, and I omit) to take the word Honour in this place, in a signification somewhat looser and larger then the former: so as to import all that esteem or regard, be it more or less, which (either in justice or charity) is due to any man in respect of his place, person, or condition; accord­ing to the eminency, merit, or exigency of any of them respectively: together with the willing performance of such just and charitable of­fices upon all emergent occasions, as in proportion to any of the said respects can be reasonably expected. In which sense, it is a possible D thing for us to honour, not onely our Superiours that are over us or a above us; but our Equals too that are in the same rank with us▪ yea even our inferiours also, that are below us, or under us.

5. And in this latitude you shall finde the word Honour some­times used in the Scriptures: though not so frequently as in the proper signification. You have one example of it, in the seventh verse of the next Chapter: where S. Peter enjoyneth husbands to give honour to the wife as to the weaker vessel. It was far from his meaning doubtless, that the husband should honour the wife with the honour properly so called, that of Reverence or Subjection: For E that were to invert the right order of things, and to pervert Gods ordinance; who hath given man the preeminence, and comman­ded 1 Cor. 14.34 the woman to be in subjection. The woman therefore may not by any means 1 Tim. 2.11, 1 [...]. [...], usurpe authority over the man: but it is her duty to [...]— Eph 5.33. reverence her husband, and she must see that she [Page 44] [...] [Page 45] [...] [Page 46] do it. ‘His meaning clearly is, that the husband should cherish the A wife, as one that (though in some degree of inferiority,) is yet his yoke-fellow, bearing with the weaknesses, whether of her sexe or per­son, framing to her disposition, and yielding to her desires so far as reason and wisdom will allow. Being her head, he must not make himself her slave, by giving her the honour of dutiful ob­servance and obedience: and yet, being his companion, he may not make her his drudge, by denying her the honour of a tender re­spect, and loving condescension.’ Which kinde of honour is in some measure, and according to their different proportions, due also to be given by Parents to their children, and by the greatest Masters to the meanest of their servants. B

6. We have another example of the like use of the word 1 Tim. 5. where S. Paul biddeth Timothy honour widdows that are widdows indeed. 1 Tim. 5.3. Timothy was a man of eminent rank in the Church of God, a Bishop; and that of no mean See, but of Ephesus a famous city and the chief Metropolis of Asia: and the Widows he there speaketh of, were Hoc omne praeceptmu de his est viduis, quae Ecclesiae pascuntur eleemosynis. Hieron. adver. Jovinian. lib. 1. poore old women, such as in those times for the meane services they were to performe to the Saints were called also Diaconissae, and were therefore to be maintained out of the contributions of the Church and the common stock. The parties being of such wide distance, it had been most unseemly for him C to have given to them, but extreme and most ridiculous arrogancy in them to have expected from him, any honour properly so called, honour of reverence and subjection. But the honour he was to give them was such as was meet for persons of that quality, especially in relation to their maintenance: that in the execution of his pasto­ral charge, amongst his other cares, he should take care that those widdows should be provided for in fitting sort; that so in the Province of Ephesus there might be no cause of such complaint, as had for­merly been by the Grecians at Ierusalem Acts 6. that Act. 6.1. their widows were neglected in the daily ministration. D

7. In like manner we are to understand the word Honour here in the Text: in such a notion as may include, (together with the Honour properly so called and due to Superiors only,) all those fitting respects which are to be given to Equals and Inferiors also; which is a kinde of Honour too, but more improperly so called. And then it falleth in, all one with that of S. Paul Rom. 13. [Render therefore to all their dues: Rom. 13.7. tribute to whom tribute is due, cu­stome to whom custome, feare to whom feare, honour to whom ho­nour.] As if he had said, I would not any of you should be behinde with any man in any thing: but if you owe him any E duty, performe it to the full. If any honour or respect in whatsoe­ver kinde or degree belong to him, account it as due debt: and let him have it, to the utmost of what can with justice or in equity be demanded. So that we then fulfill this precept of our Apostle, [Page 47] A when we are careful to our utmost power and best understanding, to respect every man (whether Superior, Equall, or Inferior,) se­cundùm gradum & meritum: according to his place and desert. For those two are, as it were the Standards, whereby to measure out to every man his proportion of Honour in this kinde: That is to say, every man is to be honoured and respected, according to the dig­nity of his place, whatsoever his deserts are; and according to the merit of his person, whatsoever his place and condition be.

8. It would be a tedious, indeed rather an endless taske, (and therefore I undertake it not,) to drive the general into its B particulars; and to shew what peculiar honours and respects are due to all estates of men, considered in their severall ranks and mutual relations. It must be the care of every godly wise man to inform himself the best he can for that matter, so far as may concern himself, and those whom he may have occasion to converse with­all: and it must be his resolution to give honour to every man ac­cordingly; that is to say, neither more or less, but as nere as he can understand (within a convenient latitude) that which is justly his due: Yet let him take this withall, that where the case is doubt­full, it is the safest course (lest self-love should incline him to be partial,) to pinch rather on his own part, then on his neighbours, C especially if his Superior, That is to say, rather to forgoe a good part of that honour, which he may think is due to himself, if he be not very sure of it: then to keep back any small part of that honour, which (for any good pssurance he hath to the contrary,) may fall due to his neighbour. Agreeably to the other Apostles advice Rom. 12. that (not in taking, but) Rom. 12.10. in giving honour we should go one before another.

9. Now we see, in the meaning of the words, both what du­ty we are to performe, and to whom. The Duty, Honour, and that to all men: and all this but Quid nominis. It may next be deman­ded, D Quid Iuris: upon what tye we stand thus bound to Honour all men? I answer; Funiculus triplex. There lyeth a threefold tye upon us for the performance of this Duty: to wit, of Iustice, of Equity, of Religion. A tye of Iustice first: whose most proper and immediate office it is, suum cuique; to give to every one that which of right appertaineth to him. [...] is Ari­stotles phrase: but S. Pauls is far beyond it, in the fore-cited Rom. 13. Render to all their dues, (So we translate it;Rom. 13.7. but the word is) [...]: which imports more then [...]. It signifieth Debts: accordingly whereunto he saith in the next verse there, E pursuing his metaphor, Owe nothing to any man. We do not ac­count it discurtesie, but dishonesly, in any man that is able,—8. not to pay debts. Withhold not good from them to whom it is due, Prov. 3.27. saith Solo­mon Prov. 3. Whosoever withholdeth a debt or due from ano­ther, doth an unjust act; and is next akin to a thief: and, as a [Page 48] thief, is bound to restitution. The other word in the same place A inforceth as much,Luke 19.8. [...], which is [...] more then Aristotles [...]: the very same word that is used, where Zacheus pro­mised fourfold restitution [...] Luke 19. Render or restore.

10. It is a thing not unworthy the observing, that all those words which usually signifie Honour in the three learned languages, do either primarily signifie, [...]. Honos. or else are derived from such words as do withall signifie, either a Price, or a Weight. Now by the rules of Commutative Iustice, the price of every commodity ought to be ac­cording to the true worth of it. And things payable by weight are by Law and Custome then onely currant, when they have their due B and full weight, and that usually with some draught over, rather then under. Even so it is a righteous thing with us, to make a just esti­mate of every mans worth, and to set a right valuation upon him, so near as we can, respectively to the quality of his place and his per­sonal desert; and to allow him his full proportion of Honour accor­dingly: neither under-rating him in our thoughts, nor setting lighter by him then we should do, in our carriage and conversation to­wards him. A false weight is abominable; and so is every one that tradeth with it:Prov. 11.1. and certainly that man maketh use of a false beam, C that setteth light by his brother, (or perhaps setteth him at nought) whom he ought to honour. The question is put on sharply by the A­postle,Rom. 14.10. Rom. 14. Why doest thou set at naught thy brother? as who should say, with what face, with what conscience canst thou do it? He that defalketh any thing of that just honour which he ought to allow his brother. (let his pretence be what it can be) how is he not guilty of the sin of Ananias and Saphira, even according to the letter, Acts 5. ( [...],Acts 5.3. being the phrase there) in keeping back, as they did, part of the full price, when they should have laid it down all. Thus we are tied in Iustice, to honour all men.D

11. The next tie, is that of Equity: where the Rule is, Quod tibi fieri nonvis— A rule which Severus a wise Emperour magni­fied exceedingly:Lamprid. in Severo. Lampridius saith, that he learnt it of the Christians. And it may very well be so: for Christ himself commended it to his Disciples, as a perfect breviate of the whole Law. Whatsoever you would that men should do unto you, Mat. 7.12. do ye even so to them, for this is the Law and the Prophets. He meaneth, so far as concerneth our deal­ings and transactions with men. A short lesson, but of a large comprehension: all one (in the meaning and result) with that [...] as S^t Iames calleth it, that Royal Law, which com­prehendeth E in it the whole second Table of the Law,James 2.8. with all the several offices reducible to each commandement therein; Thou shalt love thy neighbour as thy self. If we would but once perfectly learn this one lesson, and soundly follow it, (Do, as we would be done [Page 49] A to) sailing alwayes by that Compass, and framing all our actions by that Rule: we should not need any other Law for the guiding of our consciences, or other direction for the ordering of our conversations, in respect of our carriage towards others. But there is a base wretched pride in us, that disordereth all both within and without; and will not suffer us to be (I say not just, but even) so much as reasonable. Like some broken Merchants, that drive their creditors to low compositions for great summes, but call hard upon their poor neighbours for petty reckonings that stand uncrost in the book; or the evil servant in the parable,Mat. 18.24, —28. Mat. 18. who having craved his Ma­sters B forbearance for a very vast summe, went presently and shook his fellow-servant by the throat for a trifle; or as young prodigal heirs, that are ready to borrow of every man that will lend them, but never take any care to pay scores: so are many of us. ‘—Nulla retrorsum:Horat. 1: Epist. 1.’ We care not how much honour cometh to our selves from others, how little goeth from our selves to others. Nay you shall observe it, (and the reason of it is manifested▪ for the same pride that maketh men over-prize themselves, maketh them also undervalue C their brethren:) you shall observe it I say, that these very men that stand most upon the termes of betterness, and look for most re­spect from those that are below them, are ever the slackest in giving to those that are above them their due honour. Who so forward (generally) to set bounds, and to give Law to the higher powers; as those very men, that exercise the most unbounded and unlimited tyrannie, among their poor neighbours and underlings, crowing over them without all mercy, and beyond all reason? I forbid no man, to maintain the rights, and to preserve the dignity, that belongeth either to his place or person: rather I hold him much to blame, if D he do not by all fair and justifiable means endeavour so to do. For qui sibi nequam, cui bonus? He that is retchless of his own honour, there is no great fear that he will be over-carefull of doing his neighbour right in giving him his. Let every man therefore in Gods name take to himself that portion of honour and respect that is due to him: and good luck may he have with his honour. Provided alwayes, that he be withall sure of these two things: First, that he take no more then his due; for this is but just; and then, that he be as wil­ling to give, as to take; for that is but equal. He that doth other­wise, is partial, and unreasonable. And thus we are tied in Equi­ty, E to honour all men.

12. There is yet a third tie; that of Religion: in respect of that image of God, which is to be found in man. All honour is in regard of some Habe [...] justam venerationem quicquid excel­lit. Cic. 1. de Nat. Deor. excellency or other: and there is in man no excel­lency at all, of and from himself; but all the excellency that is in [Page 50] him, is such only as God hath been pleased to put upon him. So A as those characters and impressions of excellency, which God hath stamped upon man, as some image of himself; is the true foun­dation of all that honour that can any way belong unto him. And that excellency is twofold: Natural, and Personal. The Natural excellency is that, whereby Man excelleth other creatures: the Per­sonal that, whereby one man excelleth another.

13. Of the Natural first: which ariseth from the Image of God stamped upon man in his creation. And this excellency, be­ing it was put upon the whole species of mankinde, is therefore to be found in all men; and that alike: so as in this respect, all men B are honourable, and all alike honourable. Thou that comparing thy self with thy poorer brother, thinkest thy self the better man, and so despisest him: compare thy self and him another while in puris naturalibus, and thou shalt finde no difference. Take him as a man, he is every way as good a man as thou: thou carriest a body about thee, no less mortal then his; he harboureth a soule within him, no less immortal then thine And where is the difference? Well then, here is the first honour we owe to all men, even as they are men, and that without all either exception (none to be exclu­ded;) or differences, (none to be preferred) viz. this; that we de­spise C no man, but that as much as lieth in us we preserve the being, and advance the well-being of every man: and that because of Gods Image set upon him. As when a piece of base mettal is coyned with the Kings stamp, and made currant by his edict; no man may thenceforth presume either to refuse it in pay, or to abate the value of it: So God having stamped his own image upon every man, and withall signified his blessed pleasure how precious he would have him to be in our eyes and esteem (according as you shall finde the tenour of the Edict in Gen. 9. ‘At the hand of every mans brother will I require the life of man; Gen. 9.3. with the reason of the edict D also annexed, for in the image of God made he man:) we must look to answer it as an high contempt of that sacred Majesty, if we set any man at naught, or make less account of him, then God would have us. The contumelious usage of the image, is in common con­struction ever understood as a dishonour meant to the Prototype: upon which consideration it was, that the Romans when they meant to set a marke of publick disgrace or dishonour upon any eminent person, did manifest their such intention, by throw­ing down, breaking, trampling upon, or doing some other like disgrace unto, their statu [...]es or pictures. And Solomon in sundry E places interpreteth all acts of oppressing, Prov. 14 31. —17.5. mocking, or otherwise despising our neighbours, not without a strong reflexion upon God himself; as tending to the contempt and dishonour of him their Maker.’

[Page 51] A 14. Besides this Natural, God hath put upon man a Personal Excellency: which is an effect of his Providence in the Government of the world, as the former was of his Power in the Creation of it. And here first beginneth the difference that is between one man and another. That saying, Homo homini quantum praestat, hath no place, till you come to this. And that in regard of Gods free distribution of severall gifts, and offices, and callings to several men, with admirable variety, and with no less admirable wisdom. Alius sic, alius verò sic: Even as the members of the natural body, besides life (which is common to them all) have also their several B abilities, functions, and operations, 1 Cor. 7.7. with much different variety each from other. And as the members according to those differen­ces are differently honoured (one kinde of honour belonging to the head, another to the hand, another to the feet, and so to the rest,1 Cor. 12.23. according as they are some more, some less honourable:) so in the world men receive different honours according to their different ca­pacities; the King in one kinde, the Priest in another, the Souldier, the Husbandman, the Artificer, and so all the rest in other kinds. It is an observation of some Divines, that there is some image of God (though I think it were better to call it Vestigium or Umbra, C then imago, a shadow rather then image) some weak reprehensi­on and darke resemblance (they mean) in Kings of his absolute Soveraignty, in Iudges and Magistrates of his Iustice, in Priests of his holiness, in Old men of his Eternity, in Parents of his Causality, in Counsellors of his wisdom, in Learned men of his knowledge, in ar­tificers and labourers of his operative power, &c. A conceipt, to my understanding neither so light, as to be rejected for a mere fancy; neither yet so solid, as to build a firme conclusion upon, to satisfie either judgement or conscience. But whether that conceit stand or fall, certain it is howsoever, that it is Gods stampe alone D that setteth a value upon all humane Excellency, whether Natural or Personal, and thereby rendreth it honourable. For whether we consider mens Personal Excellencies, quoad statum & gradum, according to their different particular places, callings, and conditi­ons; or quoad meritum, according to their different particular gra­ces, abilities, and qualifications: still they have their rise merely from Gods gracious distributions: who hath put them into those places by his all-ruling providence, and imparted those graces to them by his powerfull dispensation. ‘Sith therefore not the meanest man in the world but hath received from God some Personal Ex­cellency E in some kinde or other, and in some degree or other, where­by he may become some way or other useful and serviceable to humane society (some very few excepted, as infants, natural fools, and distracted persons; whose personal defects yet are by way of meditation and reflexion useful to others, and so they not to be despised, but as less honourable members to be therefore rather [Page 52] the more carefully and tenderly respected) there ought to be there­fore A given to every man,1 Cor. 12 23. even the very meanest, some kind and degree of respect and honour, proportionable to that excellency.’ And thus in regard of the Image of God shining both in their nature and persons, we are tied in Religion, to honour all men.

15. We have seen hitherto both the Duty, and the Obligation of it; Quid nominis, and Quid Iuris; What we are to perform, and why? We come now to the Quid facti, to examine a little how it is performed among us. Sla [...]kly and untowardly enough no doubt, (as to the generality:) as all other duties are. Are there not some first, who are so far from honouring all men, as the Text re­quireth,B that (themselves only excepted) they honour no man at all: at least, not as they ought to do? No, not their known Superiours? but how much less then their Equals or Inferiours? Despising govern­ments in their hearts, 2 Pet. 2.10· and speaking evil of Dignities with their mouths, and kicking against authority with their heels. No matter what shews and professions men make of I know not what respect and observance; (They honour the King and the Church, and are in cha­rity with all the world: it were pity they should live else.) But quid verba audiam, facta cum videam? Let protestations go, and look into the practise. How do they honour the Magistrate, that decline as much as they can all needful services for his support; and repine C at what they cannot avoid? Or how the Minister, that grudge him the portion, which if not by the ordinance of God (for that they think will bear a dispute) yet without all contradiction is setled upon him Pe [...] lege [...] & con [...]ue [...]udines Anglia. by the same (and therefore by as strong a) title, as they hold their own inheritances by, and are ever studying to find out new devices and quillets to put him beside it? Or how their Equals, to get aloft depresse their brethren by odious comparisons, or (which is worse) disparage them by false suggestions? Or how their Inferiours, that trample them under their feet, as they do the clay in the streets; and use them with less regard many times, then they do the dogs that D feed under their tables;Luke 16. as the rich glutton did poor Lazarus?

16. There are others secondly, that may perhaps be perswaded to yield some honour to their betters; (that may be but reason:) but that they should be bound to honour those that are not so good men as themselves, or at the most but such like as themselves are, they see no great reason for that. But there is no remedy: S^t Peter here telleth them, that must be done too. He that saith Honour all men, Matth. 18.10. excludeth none; no not the lowest and meanest. Take heed that ye despise not one of these little ones (Mat. 18.) there is a kind of honour (it seemeth) due to the little ones; and they may not be de­spised. Eccles. 9.16. E The poor mans wisdom is despised, saith the Preacher Eccles. 9. He saith, it is so; and so it is, but too often, through the pride of the great and wealthy,Psal. 123.4. (as it is said in the Psalm, Our soul is filled with the scornful reproof of the wealthy, and with the despitefulness of the [Page 53] A proud:) but he doth not say, it should be so. Iobs carriage was otherwise, in so far that he disavoweth it, and protesteth against it utterly [If I did despise the cause of my man-servant or of my maid-servant, when they contended with me, &c. Job 31.13.] He would affoord the meanest servants he had the honour, to debate the matter with them; and if there were reason on their side, to allow it. The greatest sub­ject in the land need not think it any disparagement to him, to give a just respect to a very mean person: if he will but remember, that it is the duty even of the King himself, to vouchsafe that honour to the poorest begger within his Realm, as to protect him from vio­lence, and to require an account of his bloud, though it should be B spilt by the hand of a Lord.

17. And yet behold a greater then Iob, (although, I take it, he was a King too within his own territories) a greater then any of the great Kings of the earth, ready to teach us this duty by his ex­ample; even our Lord Iesus Christ: Phil. 2.5, &c. and the same minde should be in us, that was in him. And what was that? He was pleased so far to honour us, (base, sinful, unworthy creatures as we were) as for our sakes to lay aside his own greatness, emptying and devesting him­self of glory and Majestie, making himself of no reputation, and ta­king upon him the form of a servant. Ill do they follow either his C Example, or his Apostles Doctrine here, who think themselves too good to condescend to men of low estate, by doing them any office of service or respect; though they need it never so much,Rom. 12.16. crave it ne­ver so oft, deserve it never so well. And they, who look another way in the day of their brothers distress: as the Priest and Levite passed by the wounded man in the parable, without regard.Luke 10. And (not to multiply particulars) all they, who having power and oppor­tunity thereunto, neglect either to reward those that have worth in them, according to their merit; or to protect those that are wronged, according to their innocency; or to relieve those that are in want, D according to their necessity.

18. There are a third sort, that corrupt a good Text with an ill gloss; by putting in a conditional limitation: like the bodging in of a course shred into a fine garment; as thus. The Magistrate shall have his tribute, the Minister his tythe, and so every other man his due honour: if so be he carry himself worthily, and as he ought to do in his place, and so as to deserve it. In good time! But I pray you then first (to argue the cause a little with thee, who ever thou art that thus glossest) Who must judge of his carriage, and whe­ther he deserve such honour, yea, or no? Why, that thou hopest E thou art well enough able to do thy self. Sure we cannot but ex­pect good justice, where he that is a party will allow no other to be judge but himself. Where the debter must arbitrate what is due to the creditor, things are like to come to a fair reckoning.

[Page 54]19. But secondly, how dar'st thou distinguish where the Law A distinguishes not? Where God commandeth, he looketh to be an­swered with Obedience: and doest thou think to come off with subtilties and distinctions? The precept here in the Text is plain and peremptory; admitteth no Equivocation, Exception, or Reservation; suggesteth nothing that should make it reasonable to restrain the Vniversality expressed therein by any such limitati­on: and therefore will not endure to be eluded with any forced Gloss.

20. Least of all thirdly, with such a Gloss, as the Apostle hath already precluded by his own comment, in the next verse: where he biddeth servants to be subject to their Masters, not only to the B good and gentle, but to the froward also, and such as would be rea­dy to buffet them when they had done no fault. Such Masters sure could challenge no great honour from their servants, titulo meriti, and as by way of desert: But yet there belonged to them jure domi­nij, and by vertue of their Mastership, the honour of Obedience and Subjection. Which honour, due unto them by that right, they had a good title to: and it might not be detained from them either in part or in whole by cavilling at their desert.

21. But tell me fourthly in good earnest, dost thou beleeve, that another mans neglect of his duty can discharge thee from the C obligation of thine? ‘—dic Quintiliane colorem.’ Canst thou produce any publick Law, or private Contract, or sound Reason, wherenn to ground; or but handsome Colour, wherewith to varnish over, such an imagination? Fac quod tuum est: do thou thy part therefore, and honour him according to his place how­soever, He shall answer, and not thou, for his unworthiness, if he deserve it not: but thou alone shalt answer for the neglect of thine D own duty, if thou performest it not.

22. Lastly, ex ore tuo. When thou sayest, thou wilt ho­nour him according to his place, if he deserve it; dost thou not observe that thou art still unjust by thy own confession? For where place and merit concur, there is a double honour due: (The Elders that rule well are worthy of double honour 1 Tim. 5.) There is one honour due to the place, 1 Tim. 5.17. and another to merit. He that is [...]. Chrysost. in Coloss. Serm. 3. — [...]. Ibid. in the place, though without desert, is yet worthy of a single honour, for his place sake; and justice requireth he should have it. But if he deserve well in his place, by rightly discharging his duty therein,E he is then worthy of a double honour; and justice requireth he should have that too. Consider now how unjust thou art. If he deserve well, sayest thou, he shall have the honour due to his place: otherwise not. Thou mightest as well say in plain terms: If he [Page 55] A be worthy of double honour, I can be content to afford the single: otherwise he must be content to goe without any. Now what ju­stice, what conscience in this dealing, where two parts are due, to allow but one; and where one is due, to allow just none?

23. But I proceed no further in this argument; having pur­posely omitted sundry things that occurred to my meditations here­in, and contracted the rest, that I might have time to speak some­thing to the later precept also, Love the brotherhood. To which I now pass, hoping to dispatch it with convenient brevity: obser­ving the same method, as before, Quid nominis, Quid juris, Quid facti; What we are to do, and Why, and how we performe it.

B 24. First then for the meaning of the words, we must know, that as Adam and Christ are Totum genus humanum quo­dammodo sunt homines duo &c. Prosper. sentent. c. 299. the two roots of mankinde; Adam as in state of Nature, and Christ as in a state of Grace: so there is — [...]. Basil. homil. in Lazi [...]is. a twofold Brotherhood amongst men, correspondent thereunto. First, a Brotherhood of Nature, by propagation from the loines of Adam, as we are men: and secondly a Brotherhood of Grace, by profession of the faith of Christ, as we are Christian men. As men, we are Membra su­inus corporis magni: Natura nos cognatos edidit. Senec. Epist. 95. members of that great body, the World: and so all men that live within the compass of the World are Brethren, by a more general C communion of Nature. As Christians, we are members of that my­stical body, the Church: and so all Christian men that live within the compass of the Church are Brethren, by a more peculiar commu­nion of Faith. And as the Moral Law bindeth us to love all men as our Brethren, and partakers with us of the same common Nature in Adam: so the Evangelical Law bindeth to love all Christians as our Brethren, and partakers with us of the same common faith in Christ.

25. In which later notion the word Brother is most usually taken in the Apostolical writings: to signifie a professor of the Chri­stian Faith and Religion, in opposition to heathen men and unbe­leevers. D The name of Christian, though of commonest use and longest continuance, was yet but of a later date; taken up first at Antioch, as we finde Act. 11. whereas believers were before usually called Disciples; and no less usually, both before and since, Brethren. You shall read very often in the Acts, Act. 11.26. and Epistles of the holy Apostles, How the Brethren assembled together to hear the Gospel preached, to receive the Sacrament, and to consult about the affairs of the Church. How the Apostles, as they went from place to place, to plant and water the Churches, in their progress every where visited the Brethren: at their first coming to E any place, saluting the Brethren; during their abode there,Act. 15.36. — 21.7. — 15.22. — 18.18. — 11.29. 2 Cor. 8.18. — 23. 1 Cor. 8.12. con­firming the Brethren; at their departure thence, taking leave of the Brethren. How collections were made for relief of the Bre­thren; and those sent into Iudea from other parts by the hands of the brethren, &c. S. Paul opposeth the Brethren, to them that are with­out; and so includeth all that are within, the Church. What have I [Page 56] to do to judg them that are without? 1 Cor. 5. As if he had said; A Christ sent me an Apostle and Minister of the Churches; and there­fore I meddle not but with those that are within the pale of the Church: as for those that are without, if any of them will be filthy, let him be filthy still, I have nothing to do to meddle with them. But saith he, if any man that is within the Christian Church, any man that is called a Brother, be a fornicator, or drunkard, or rayler, or otherwise stain his holy profession by scandalous living; I know how to deal with him: let the censures of the Church be laid upon him, let him be cast out of the assemblies of the Brethren, that he may be thereby brought to shame and repentance.

26. So then, Brethren (in the Apostolical use of the word) are B Christians: and the Brotherhood the whole society of Christian men, the systeme and body of the whole visible Church of Christ. I say the visible Church: because there is indeed another Brotherhood more excellent then this whereof we now speak, consisting of such only as shall undoubtedly inherit salvation; called by some of the ancients The Church of Gods Elect, and by some later writers the Invisible Church. And truly this Brotherhood would (under God) deserve the highest room in our affections; could we with any certainty dis­cern who were of it, and who not. But because the fan is not in C our hand,2 Tim. 2.19. to winnow the chaff from the wheat, (Dominus novit) The Lord onely knoweth who are his by those secret characters of Grace and Perseverance, which no eye of man is able to discern in ano­ther, (nor perhaps in himself infallibly: (we are therefore for the discharge of our duty to look at the Brotherhood so far as it is discern­able to us by the plain and legible characters of Baptism and out­ward profession. So that whosoever abideth in areâ Domini, and liveth in the communion of the visible Church, being baptized into Christ, and professing the Name of Christ: (let him prove as it fal­leth out, chaff, or light corn, or wheat, when the Lord shall come D with his fan to purge his floor:) yet in the mean time so long as he lieth in the heap and upon the floor; We must own him for a Christian, and take him as one of the Brotherhood, and as such an one love him. For so is the Duty here, Love the Brotherhood.

27. To make Love compleat, Two things are required: ac­cording to Aristotle's description of it, [...] &c. Affectus cordis, and Effectus operis. The inward affection of the heart, in wish­ing to him we love all good: and the outward manifestation of that affection by our deed as occasion is offered, in being ready to our power to do him any good. The heart is the root and the seat of all E true love: and there we must begin; or else all we do is but lost. If we do never so many serviceable offices to our brethren, out of any by-end or sinister respect; although they may possibly be very use­full, and so very acceptable to him: yet if our heart be not towards them, if there be not a sincere affection within, it cannot be truly [Page 57] A called Love. That Love, that will abide the test, and answer the Duty required in the Text, must be such, as the Apostles have in several passages described it: [...] unfained love of the brethren, 1 Pet. 1. Love out of a pure heart, 1 Tim. 1. Love without dissimulation, Rom. 12.1 Pet. 1▪ 22. 1 Tim. 1.5. Rom. 12.9.

28. Of which inward affection the outward deed is the best dis­coverer: and therefore that must come on too, to make the love perfect. As Iehu said to Ionadab, Is thy heart right? ‘If it be, then give me thy hand. 4 King. 10.15. As in the exercises of our devotion towards God, so in the exercises of our charity towards men; heart and hand should go together.’ Probatio dilectionis, exhibitio est operis. Lam 3.41. Gregor. B Good works are the best demonstrations, as of true Faith, so of true love. Where there is life and heate, there will be action. There is no life then in that Faith, (S. Iames calleth it plainly a dead faith Iam. 2.) nor heate in that Love, Jam. 2.26. (according to that expressi­on Matth. 24. the love of many shall wax cold:) that doth not put forth it self in the works of righteousness and mercy.Matth. 24.12. He then lo­veth not the Brotherhood indeed, whatsoever he pretend, or at least not in so gracious a measure as he should endeavour after: That doth not take every fit opportunity of doing good either to the souls, or bodies, or credits, or estates of his Brethren; That is not will­ing C to do them all possible services, according to the urgency of their occasions, and the just exigence of circumstances, with his coun­tenance, with his advice, with his pains, with his purse, yea and (if need be) with his very life too. This is the Non ultra: farther then this we cannot goe in the expressing of our love; (Greater love then this hath no man, that a man lay down his life for his friend: Joh. 15.13.) and thus far we must goe if God call us to it. So far went Christ for our redemption: and so far the Scriptures press his example for our imitation. (Hereby perceive we the love of God, because he laid down his life for us: 1 Joh. 3.16. and we ought to lay down our lives for the Bre­thren. D 1 Joh. 3.

29. To recollect the premises, and to give you the full mean­ing of the precept at once. To Love the Brotherhood, is as much as to bear a special affection to all Christians more then to Heathens; and to manifest the same proportionably by performing all loving offi­ces to them upon every fit occasion to the utmost of our powers. A duty of such importance, that our Apostle, though here in the Text he do but only name it in the bunch among other duties; yet afterwards in this Epistle seemeth to require it in a more speciall manner, and after a sort above other duties (Above all things have E fervent charity among your selves. Chap. 4.1 Pet. 4.8.) And S. Iohn upon the performance hereof hangeth one of the strongest assurances we can have of our being in Christ. (We know that we are passed from death to life because we love the brethren. 1 Joh. 3.14.

[Page 58]30. Now of the Obligation of this duty, (for that is the next A thing we are to consider) there are two main grounds; Goodness, and Neerness. First, we must love the Brotherhood for their good­ness. All goodness is lovely. There groweth a Love due to every creature of God from this,1 Tim. 4.4. that every creature of God is good. Some goodness God hath communicated to every thing to which he gave a beeing: as a beame of that incomprehensible light, and a drop of that infinite Ocean of goodness, which he himself is. But a great­er measure of Love is due to man then to other Creatures, by how much God hath made him better then them. And to every parti­cular man that hath any special goodness in him, there is a special B Love due, proportionable to the kinde and meas [...]re thereof: So that whatsoever goodness we can discern in any man, we ought to love it in him, and to love him for it; whatsoever faults or defects are apparently enough to be found in him otherways. He that hath good natural parts, if he have little in him that is good besides, yet is to be loved even for those parts, because they are good. He that hath but good moralities only leading a civil life, though with­out any probable evidences of grace appearing in him, is yet to be loved of us, if but for those moralities, because they also are good. But he that goeth higher, and by the goodness of his conver­sation C sheweth forth (so far as we can judge) the graciousness of his heart, deserveth by so much an higher room in our affections, then either of the former, by how much Grace exceedeth in goodness both Nature and Morality. Sith then there is a special goodness in the Brethren (quatenùs such) in regard of that most holy faith which they profess, and that blessed name of Christ which is called upon them: we are therefore bound to love them with a special affection, and that eo nomine under that consideration as they are brethren, over and above that general love with which we are bound to love them as men; or that which belongeth to them as men of D parts, or as Civil men.

31. The other ground of Loving the Brotherhood is their Neer­ness. The neerer, the dearer, we say: and there are few relations neerer, then that of brotherhood. But no brotherhood in the world so closely and surely knit together, and with so many and strong tyes, as the fraternity of Christians in the communion of Saints, which is the Brotherhood in the Text. In which one brotherhood, it is not easy to reckon how many brotherhoods are conteined: Behold some of ma­ny. First, we are Brethren by propagation; and that Vnde estis omnes fratres ostendite. De uno patr [...] Chri­sto, & de unâ matre Ecclesiâ. Arnob. in Psal 133. Rom 8.29. Heb. 1.3. Gal. 3.26.-27. ab utroque parente: [...] as well as [...]. Children of the one Eternal God, the common father of us all, and of the one Catholick E Church, the common mother of us all. And we have all the same Elder brother, Jesus Christ; the first born among many brethren, the lively image of his fathers person, and indeed the foundation of the whole Brotherhood: for we are all (as many of us as have been bapti­sed [Page 59] A into Christ) the children of God by faith in Christ Iesus, There­fore as Ioseph loved Benjamin, his brother of the whole bloud, more affectionately then the other ten, that were his brethren but by the fathers side only: so we ought with a more special affection to love those that are also the sons of our mother the Church, as Christians; then those that are but the sons of God, only as Creatures.

32. Secondly, we are Brethren by education: [...], Foster-brethren; as Herod and Manahon were.Act. 13.1. We are all nursed with the same [...] the sincere milk of the word, in the scriptures of the Old and New Testament, which are ubera matris Ecclesiae, 1 Pet 2.2. B the two brests whence we sucked all that wholsome nourishment by which we are grown up to what we are, to that measure of stature of strength, whatsoever it is, that we have in Christ. [...], saith Aristotle: and common experience sheweth it so to be. They that have been nursed, or brought up together in their childehood, for the most part have their affections so seasoned and setled then, that they love one another the better while they live.

33. Thirdly, we are Brethren by Covenant, sworn brothers at our holy Baptism, when we dedicated our selves to Gods service as C his Souldiers by sacred and solemn vow. Do we not see men that take the same oath, Legionarij equites cohortes suas contuber­nij affectione venerantur. Veg [...]t 2.21. Commilitium auget charita tem. l. de hae­red. ff. de ca­strens pecul. pressed to serve in the same Wars and under the same Captains, Contu [...]ernales and Comrades: how they do not only call Brothers, but hold together as Brothers, and shew themselves marvelous zealous in one anothers behalf, taking their parts, and pawning their credits for them, and sharing their fortunes with them. If one of them have but a little silver in his purse, his brother shall not want whiles that lasteth. Shame we with it that the children of this world should be kinder ( [...]) towards those of their own generation, then we are in D ours.

34. Fourthly we are Brethren by Cohabitation. We are all of one house and family: not strangers and forrainers, but fellow-citi­zens with the Saints, and of the houshold of God. Eph. 2.19. What a disquiet­ness, (and discredit both,) is it to a house, where the children are ever jarring, and snarling, and fighting one with another:Psal. 133.1. &c. but a goodly sight (Ecce quam bonum) when they dwell together in love and unity: Even so, a sad thing it is, and very grievous to the soule of every good man, when in the Church, (which is the house of God) Christians that call themselves brethren, fall soule E upon one another: not only girding at and clashing against, but biting and nipping and devouring one another, as if they were bent to consume and destroy one another. But a most blessed thing on the other side, pleasant as the holy oyle distilling from Aa­rons head upon his beard and garments, and rejoycing the heart as the dew upon the mountains refresheth the grass: when there is [Page 60] nothing done in the house through strife or vain glory, but such an ac­cord A amongst them,Phil. 2.23. that all the Brethren are of one minde and judg­ment; or if not alwayes so, yet at leastwise of one heart and affecti­on;Gal 6.2. Rom. 15.1. bearing the burdens, and bearing with the infirmities, one of another; and ready upon all occasions to do good, as to all men ge­nerally and without exception, so especially to their Brethren, that are of the same houshold of faith with them.

Gal. 6.10.35. Lastly, we are Brethren by partnership in our Fathers estate. Coparceners in the state of Grace; all of us enjoying the same pro­mises, liberties, and priviledges whereof we are already possessed in common; and Coheirs in the state of Glory; all of us having B the same joy, and everlasting blisse in expectancy and reversion. For being the sonnes of God, we are all heirs; and being brethren, all joynt-heirs [...] of one and the same glorious inheri­tance reserved for us in the heavens: Gal 4.7. Rom. 8.17. Jude. Vers. 3. which St. Iude therefore calleth the common salvation. It argueth a base wrangling spirit in us, ha­ving such goodly things in reversion; (enough for us all, so as heart can wish no more:) to squabble and fall out for such poore trifles as the things of this world are. We that have by Gods goodness competent sustenance for our journey, and full sacks to open at our coming home; as Iosephs brethren had when they came out of Egypt to return to their own land: shall we fall out among our selves,C and be ready to mischief one another by the way? Gen. 45.23.

36. Having all these Obligations upon us, and being tied toge­ther in one Brotherhood by so many bands of unity and affection; I presume we cannot doubt de Iure, but that it is our bounden duty thus to love the Brotherhood. There remaineth now no more to be done, but to look to our performances, that they be right: wherein the main thing we are to take heed of, (besides what hath been al­ready applyed,) is Partiality. I charge thee before God, and the Lord Iesus Christ, 1 Tim. 5.21. and the elect Angels, that thou observe these things without preferring one before another, doing nothing by Partiality. It was S. Pauls D charge to Timothy in another businesse: but may suit very well with this also.

27. Not but that we may, (and in most cases must,) make a difference between one brother and another, in the measure and de­gree of our Love: according to the different measures and degrees, either of their goodness considered in themselves, or of their neerness in relation to us: those two considerations being (as you heard) the grounds of our Love. So David loved Ionathan as his own soule; his heart was knit to him: both because he was a good man, and had withall approved himself his trusty friend. Yea, our blessed Sa­viour E himself shewed a more affectionate Love to Iohn, then to any other of his disciples (the disciple whom Iesus loved:) for no other known reason so much as for this,Joh. 13.23. that he was neer of kin to him, his own mothers sisters son, as is generally supposed. No reasonable [Page 61] A man among us then need make any question, but that we may and ought to bear a greater love unto, and consequently to be readier to do good unto (caeteris paribus) our Countrymen, our neighbours, our kindred, our friends; then to those that are strangers to us, and stand in no such relation. And so no doubt we may, and ought in like manner (upon that other ground of Goodness) more to love, and to shew kindness sooner to a sober, discreet, judicious, peaceable, humble, and otherwise orderly and regular man (caeteris paribus;) then to one that is light-headed, or lazy, or turbulent, or proud, or debauched, or heretical, or schismatical.

B 38. But still that proviso or limitation, which I now twice men­tioned, caeteris paribus, must he remembred: for there may such a disparity arise by emergent occasions, as may render a meer stranger, a heathen, a notoriously vitious person, a fitter object of our com­passion, help, or relief, pro hîc & nunc, then the most pious Chri­stian, or our dearest friend or ally. In cases of great extremity, where the necessities of the party importune a present succour, and will admit no delay, Cedat necessitudo necessitati: the former con­siderations, whether of Neerness or Goodness must be waved for the present, and give way to those Necessities. He is most our neighbour, and brother, in a case of that nature, that standeth in most need of our C help: as our Saviour himself hath clearly resolved it in the case of the wounded traveller in the parable, Luke 10. ‘Nor doth this at all contradict what hath been already delivered concerning the pre­ferring of the brethren before others, either in the affection of love, or in the offices which flow therefrom. For the affection first: it is clear, that although some acts of compassion and charity be exercised to­wards a stranger, yea even an enemy that hath great need of it, rather then towards a friend or brother, that hath either no need at all, or very little in comparison of the other: it doth not hinder but that the Habit or affection of love in the heart, may notwithstand­ing D at the very same time be more strongly carried towards the brother or friend, then towards the enemy or stranger, as every mans own reason and experience in himself can tell him. And as for the outward acts and offices of love, it is with them, as with the offices of all other vertues and gracious habits or affections: which not bin­ding ad semper (as the graces and habits themselves do) are there­fore variable and mutable, as the circumstances by which they must be regulated vary pro hic & nunc. And therefore the rules given concerning them, must not be punctually & mathematically interpre­ted; but prudentially, and rationally: and hold (as we use to say in the E Schools) communiter, but not universaliter; that is to say, ordinarily and in most cases, where circumstances do not require it should be otherwise, but not absolutely and universally, so as to admit of no exception.’

39. This rub then thus removed out of the way: it may [Page 62] yet be demanded, where is this partiality to be found whereof we A spake?Jam. 2.1. or what is it to have the faith of our Lord Iesus Christ with respect of persons? if this putting of a difference in our love between brother and brother, (which we have now allowed of,) be not it? I answer; It is no partiality, to make such a difference as we have hitherto allowed: so long as the said difference is taken from other pecu­liar and just respects, and not from the very condition of Brother­hood it self, or any distinction made therein. But here is that evil partiality we are to take heed of: when we restrain the Bro­therhood to some one party or society in the Church, such as we think good of, and exclude the rest, as if they had no part nor fellow­ship B in this Brotherhood; nor consequently any right to that special affection wherewith we are to love the Brethren. Which partiality hath indeed been the very bane of the Churches unity and peace; and the chiefest cause both of the beginning and continuance of most of the schisms, under which Christendom hath groaned from time to time.

40 Not to speak of the Donatists and other Schismaticks of old, who confined the Church to some little corner of the world: for which they were soundly confuted by S. Augustine, Optatus, and other godly Fathers of their times; First of all, extremely partial in this kinde are the Romish party at this day. Who, contrary to all truth and reason, make the Romane and the Catholick Church C terms convertible: exacting external Communion with them and subjection to their Bishop, as a condition so essentially requisite for the qualifying of any person to be a member of that Church of Christ, out of which there is no salvation, as that they have inserted a clause to that purpose into the very Coet [...] homi­num sub regi­mine legitimo­rum pastorum, ac prae [...]ipuè unius Christi in terris vica­rij Romani Pontificis. Bellarm. 3. de Eccl. militi. definition of a Church. So cutting off from this brotherhood in a manner wholy, all the spacious Churches of Africk and Asia; together with all those both Eastern and Western Churches of Europe also, which dare not submit to so vast a power as the Bishops of Rome pretend to, nor can think themselves obliged to receive all their dictates for undoubted articles of Faith. D

41. The like Partiality appeareth secondly in our brethren of the separation. Marvel not that I call them Quia collègi­um Episcopale nolunt nobis­cum habere commune; non sunt Collegae, si nolunt: tamen fratres sunt. Optat. lib. 1. —praeceptum nobis divinitùs ut etiam ij qui negant se fra­tres nostros esse, dicamus, fra­tres nostri estis Aug. Epi. 203. [...]. Nazi. orat. 33. brethren; though they will by no means own us as such: the more unjust and uncha­ritable they. And in this uncharitableness (such a coincidence there is sometimes of extremes) the Separatists and the Romanists, conse­quently to their otherwise most distant principles, do fully agree: like Samsons foxes tied together by the tailes to set all on fire, al­though their faces look quite contrary wayes. But we envie not either these, or those, their uncharitableness; nor may we imitate them therein. But as the Orthodox Fathers did the wayward Donatists then,E so we hold it our duty now to account these our uncharitable brethren (as well of the one sort, as the other) our Brethren still, whether they will thank us for it or no; Velint, nolint, fratres sunt. These our Brethren: I say of the Separation, are so violent and peremptory [Page 63] A in Vnchurching all the world but themselves: that they thrust and pen up the whole Flock of Christ in a far narrower pingle, then ever the Donatists did: concluding the Communion of Saints within the compass of a private parlour or two in Amsterdam.

42. And it were much to be wished in the third place, that some in our own Church, who have not yet directly denied us to be their Brethren, had not some of the leaven of this Partiality hidden in their brests. They would hardly else be so much swelled up with an high opinion of themselves, nor so much sowred in their affections towards their brethren: as they bewray themselves to be, by using the terms of Brotherhood, of Profession, of Christianity, the Communion B of Saints, the Godly Party, and the like; as titles of distinction to dif­ference some few in the Church, (a dis-affected party to the esta­blished Government and Ceremonies,) from the rest. As if all but themselves were scarce to be owned, either as Brethren, or Professors, or Christians, or Saints, or Godly men. Who knoweth of what ill consequence, the usage of such apropriating and distinctive titles (that sound so like the Pharisees, I am holier then thou; Esay 65.5. and warpe so much towards a separation) may prove, and what evil effects they may produce in future? But how ever it is not well done of any of us in C the mean time, to take up new formes and phrases, and to accustome our selves to a garbe of speaking in Scripture-language, but in a diffe­rent notion from that wherein the Scriptures understand it. I may not, I cannot judge any mans heart: but truly to me it seemeth scarce a possible thing for any man that appropriateth the name of Brethren (or any of those other titles of the same extent) to some part only of the Christian Church, to fulfil our Apostles precept here of loving the brotherhood, according to the true meaning thereof. For whom he taketh not in, he must needs leave out: and then he can love them but as those that are without: Perhaps wish them well, pray for D their conversion, shew them civil respect, &c. which is no more then he might or would do to a very Iew, Turk, or Pagan.

43. As for us, beloved brethren, let us in the name and feare of God beware of all rotten or corrupt partiality, in the performance either of this, or of any other Christian duty, either to God or man. And let us humbly beseech the God of all grace and peace, to put into our hearts a spirit of Wisdom and Charity, that we may duly both honour and love all men in such sort as becometh us to do: but especially that we may love and honour him above all, who hath al­ready so loved and honoured us as to make us Christians; and [...]ath E further engaged himself by his gracious promise, to love, honour, and reward all those that seek his honour and glory. To whom be all ho­nour and glory ascribed &c.

1. THis Psalm is one of Davids Meditations. That it is Davids, we have it from To the chief Musician, a Psalm of Da­vid ▪ verse 1. the Title in the be­ginning: That it is a Meditation, from Let—and meditation of my heart be, &c. verse 14. the close in the end of it. Now there are but two things especially, whereon to employ our me­ditations with profit, (to the right knowledg E whereof Calvin. 1. Instit. 1. Huic duplici considerationi tota hac vestra vacatio tribua­tur: sicut San­ctus orabat, Deus, Noverim me, Noverim te. Bernard. serm. 2. de di­versis. some have therefore reduced the whole body of Divinity:) God, and our selves. And the meditation is then most both compleat and fruitful, when it taketh in both. Which is to be done; either viâ ascensus, when we begin below and at our selves, and so build upwards, raising our thoughts higher to [Page 66] the contemplation of God: or viâ decensus: when we begin aloft A and with him, and so work downwards, drawing our thoughts home upon our selves.

2. This later is the method of this Psalm: in the former part whereof David beginneth as high, as at the most Highest; and then descendeth as low as to himself, in the later. For the succou­ring of his Meditations there, he maketh use of the Est Natura liber primus, Scriptura se­cundus: Altera Posse docens, altera Velle Dei. Jo. Rai. chiliad. Epigr. two great Books: that of Nature, or of the Works of God; and that of Scripture, or of the Word of God. In that, he readeth the Power: in this, the Will of his Maker. That declareth his Glory: this revealeth his Plea­sure. That from the beginning of the Psalm, (The heavens declare B the glory of God &c.) to the end of the sixth verse: This from the beginning of the seventh verse (The Law of the Lord is perfect &c.—) to the end of the eleventh verse.

3. Hence coming to reflect upon himself, he hath now use of Vnicui (que) est liber sua consci­entia: & ad hunc librum discutiendum▪ & emendan­dum▪ omnes alij inventi sunt. Bern de inter. domo. c. 28. a third Book; that of his own conscience, wherein are enrolled the principal acts and passages of his whole life: That by a just service of the particulars therein enregistred, he might observe what proportion he had held in the course of his by-past life, both with that actual obedience, which some other creatures perform in their kindes, as also (and that especially) with that — Confera­mus ita (que) libros nost [...]os cum libro vitae. Ibid. exact obedience, C which the Law of God requireth in his word. At the very first opening whereof, before he read a line of the particulars, his known sins presenting them in such numberless troops unto his thoughts, besides a world of unknown ones: as not a little agast to see so large a Roll so full and so thick written (intus & à tergo;) he is forced to break out into this passionate acknowledgment, Quis intelligit? What living soule is able to understand all his errors? Who can tell how oft he hath offended? in the next former verse.

4. But quid tristes querimoniae? Misery findeth small ease in D bare and barren [...]. Homer. Iliad. [...]. complaints: it rather craveth real and speedy succour. The Prophet therefore upon the first apprehension of the multitude of his sins, instantly addresseth himself unto God for remedy by Prayer. And his suit therein is double: the one for Mercy, for the time past; the other for Grace, for the time to come. The one, that he might be freed from the guilt and defile­ment of the sins he had hitherto done, known or unknown: (O cleanse thou me even from my most secret sins:) in the remainder of that verse. The other, that he might be preserved from contracting the guilt or falling under the dominion of any sin thence forward,E especially of any high grievous presumptuous sin, in this thirteenth verse (keep back— &c.

5. The words then are a Prayer: wherein we may observe distinctly and apart, the Object matter of the Prayer, the Petitions made concerning that Object; and the Reasons brought to enforce [Page 67] A those Petitions. The Particulars in all five. First, and principal­ly, the Object matter of the whole Prayer; those sins, concerning and against which the Prayer is made: stiled here in our translati­ons, Presumptuous Sins. Secondly, and Thirdly, two Petitions con­cerning those sins: The one antecedently, that God would not suffer him to fall into them, [keep back thy servant from presumptuous sins;] 3. The other by way of reserve, that at least he would not suffer him to fall under the dominion of them, [Let them that have dominion over me.] Fourthly, and fifthly, two Reasons fitted to the aforesaid Petitions. The one fitted to the former Petition, taken from B his relative condition, as being one of Gods servants. Of all sorts of men, Presumption is most hatefull in a servant; and such am I to thee O Lord: keep back thy servant therefore from presumptuous sins. 5. The other Reason fitted to the later Petition, taken from the benefit he should reap by the grant. If God should please to keep him free from the dominion of those sins, he should not doubt (his many failings otherwise notwithstanding) but by his mercy to stand rectus in curiâ, innocent and upright (through his gracious accep­tation) from the great transgression of totall and finall Apostacy. [Then shall I be upright, and I shall be innocent from the great trans­gression.]

6. My purpose is not, to treat of each of those particulars, as I have proposed them, apart: but to insist principally, upon that which is the most principal, to which also (as being the common mat­ter or argument of the whole verse,) they do all in some sort re­ferr, and upon that account will be occasionally taken in every one of them somewhere or other in our passage, in the handling there­of; I mean the Object; here expressed by the name of Presumptuous sins. Wherein I know not how to proceed, more pertinently to the scope of the Text, and profitably to edification; then by making D this threefold plain discovery. First, of the Nature of these sins; that we may the sooner learn to know them: Secondly, of their dan­ger; that we may be the more carefull to shun them: and Thirdly, of the means of their prevention; that by the help of God we may be the better able to escape them.

‘7. Some difference there is in the reading. Which as I may not wholy baulke; (for without the clearing of that, all the ensuing discourse might be suspected to labour of impertinency:) so I shall not long insist upon; for the profit would not counter­vail the pains. The Septuagint have, [...], and the E Vulgar Latine following them, ab alienis parce— &c. Some of the Fathers, and most of the Expositors of the middle and later Ages, led (as commonly they are) by one of those Translations, conceive the meaning, as if David had here prayed, to be kept from communicating with other men in their sins, and from en­wraping himself (by any kinde or degree of consent) within the [Page 68] guilt of their transgressions. Which truly is a very needfull A prayer; and the thing it self worthy the care of every good man. But this difference needeth not hinder us in our proposed passage. First, because, although that were granted the truer reading, the words might yet without much enforcement bear a construction agreeable to our present entendment: and accordingly Sensus ferè idem est. Bel­larm. hîc. some that follow that reading have so understood them. But secondly, and especially, because the mistake in the Greek and Latin tran­slations grew apparently from the neer affinity of character be­tween the two Hebrew letters [...] and [...] which hath occasioned the like mistake in sundry other words, noted in the See Engel­bert. Eng. praefat. ad Schindler. lex. penta­glot. Hebrew B Lexicons: and some also between these very words As Mal 3.15; 4.1. Zach. 12.10, &c. Zarim and Zadim in other places of Scripture, as well as in this. But since the constant reading in all Copies extant is with Daleth and not Resh; and so not onely the old Hebrew Doctors, with Vatablus, Junius, &c. the learnedest Expositors of this last Age, but some of the ancient Fathers also, S. Hieron. vertit. à Su­perbis. Bel­larm. S^t Hierom by name (who was among them all in­comparably the best skilled in the Original) have expounded it: we need not put our selves to any farther business for this matter, but take the common reading as it is in our English translations both Old and New, [Keep back thy servant from presumptuous sins. C’

8. And then the first thing we have to do, is to lay open the Nature of these presumptuous sins: for that is ever the first question that every man will ask concerning any thing proposed to debate under any name or notion; What doth that name or word import? To presume then, in the common use and notion of the word with us, importeth ever a kinde of confidence or boldness in the Presumer. And it may be taken, either in a good, or in a bad sense: but more usually in the bad; as (by reason of common abuses) most other indifferent words are. He that hath a fast friend, that he thinketh will support him, will sometimes adventure upon an undertaking, D which he is not able to go through with all alone, nor durst under­go, if he had not such a friend to rely upon. When a man doth so; we say, he presumeth upon that friend: that is, he is confident, that friend will not fail to assist him therein to his utmost power: ‘Now if a man be bold to do but what he may and should do, and that withall he have some good ground for his confidence, (from the consideration of his friends ability, the experience of his love, some former promises on his friends, or merit on his own part, or other like) so as every man would be ready to say he had reason to presume so far of his friend: this is a good, reasonable,E and warrantable presumption.’ But if he fail in either respect, as if he presume either to do unlawful, unworthy, or unbe­fitting things; or to do even lawful things, when there appeareth no great cause why any man should think his friend obliged by the [Page 69] A laws of friendship to assist him therein: then is such his presump­tion, a faulty and an evil presumption. And whatsoever may bear the name of a Presumptuous sin in any respect, is some way or other tainted with such an evil irrational presumption.