HEE that is Almighty, by whose power we have our being, he is also Wise, All-good, All-gracious, and by his provi­dence we have our well-being: Neither was his Wisdom, Power, Goodness, Love determined and concluded in the worlds Crea­tion, but it is continued and extended, and still ex­ercised in preserving, ordering, and disposing the same even from the Stars unto the Sparrows, from the greatest to the smallest creatures: From the Stars; for he telleth the number of the Stars, and calleth them [Page 70]all by their names, Psal. 107.4. To the Sparrows; Are not two Sparrows sold for a farthing, and one of them shall not light on the ground without your Father, Mat. 10.29. How much more then (at least in our own eye; for with God there is not magis & minus, his infinitenesse admitteth no degrees of comparison) how much more, I say, is his providence exercised con­cerning that World of Worlds (his Church) wherein every Member is a little World renewed, or made new? And how much (most of all) towards those who are the Stars of that World, I mean the Ministers who are ordained to shine not onely in glory here­after (They that turn many unto righteousness, shall shine as the Stars for ever and ever. Dan. 12.3.) but also in grace here; for they are the light of the World. Mat. 1.14. Yea Stars already; The seven Stars are the Angels of the seven Churches, Rev. 1.20.

This that I have said is plainly exprest in this Text now read, wherein is shewed Gods great care and love towards his Church in fitting them with Ministers (Moses and Joshua) to guide and lead them. I call them Ministers; for though they were not properly Priests in Sacrificing, yet they were Ministers in teach­ing; they were Ministerial Magistrates, Teachers as well as Governours. Gods providence towards them (and theirs in them) appeareth in two parts of the Text, viz. In his approbation of th' one deceased (Moses my servant is dead) and in the ordination of th' other to succeed (Now therefore arise Joshua.)

His approbation of Moses is, in taking, and giving notice of his life, that he was his servant; and of his death, that he was dead.

1. He taketh notice of his life; for he calleth him his servant. Note here, God is watchfull over men, and specially over special men.

1. He is watchful over men, even generally over all; for he can neither slumber nor sleep, Psal. 121.4.

It was a mockage of the false God, It may be hee sleepeth, 1 King. 18.27. But the eyes of the Lord in every place behold the evill and the good, Prov. 15.3. Yea, and that not only for actions, but for words and thoughts; Thou art about my path, and about my bed, and spiest out all my wayes; for loe there is not a word in my tongue, but thou, O Lord, knowest it altogether, Psal. 139.3, 4.

This teacheth us to beware of hiding both before hand, and after hand.

Before hand, in respect of practise; Wo unto them that seek deep to hide their counsels from the Lord, Is. 29.15. And so do all that practise evil: For every one that evill doth, hateth the light, Joh. 3.20. But in vain, for the darkness is no darkness with him, but the night is as clear as the day; the darkness and light (to thee) are both alike, Psal. 139.11. He that plant­eth the ear, shall not he hear? or he that made the eye, shall not he see? Yes, all things are naked and open to his eyes, Heb. 4.13. Walk with God then as in his presence, since out of his presence thou canst not goe. And after hand likewise beware of hiding, and not confessing: For hast thou been shameless and fearless in doing, and wilt thou be ashamed and afraid to con­fesse what thou hast done? Doest thou not see it is one wrong to God to transgress his will, and another to think thou canst deceive him by hiding it? Forget not thy self then so much at any time as to practise the works of darkness, as if God did not see thee, but if thou hast so forgotten, O remember at last thou wast mistaken, and freely open what thou canst not hide: For he that hideth his sin shall not prosper, but who so confesseth and forsaketh them shall have mercy, Prov. 28.13.

2. But God is especially watchfull over speciall men, generally his Elect; The eyes of the Lord are over the righteous, and his ears are open to their prayers, Ps. 34.14. And specially to the special ones, the heads and principals; and that in his Donation, Protection, Offence, Acceptance.

1. In his Donation, to whom he gives greater place, to them he gives greater grace, that he may prepare them to greater glory. Solomon having a great govern­ment had a great gift of wisdom, 1 King. 3. I say must have his lips touched with an hot coal from the Altar, Is. 6.6. Moses hath a word of warrant; I will be with thy mouth, and will teach thee what thou shalt say, Exed. 3.12. And the Disciples; I will give you a mouth and wisdome, where against all your adver­saries shall not be able to speake, or to resist, Luke 21.15.

My use of this shall be to my self: I trust God will make this good in me; that with my greater place I shall receive greater grace, gift of Ability as well as of Imployment: and the Lord grant it, not for mine, but for his own honour and glory in the good of you whom he hath given me.

2 In his Protection; Touch not mine Annointed, and doe my Prophets no harm, Ps. 105.15. The Disci­ples are warranted, there shall not one hair of your head perish, Luk. 21.18.

Beware then of opposing Gods Ordinance, and of­fer no despite nor despising to the Magistrate, or to the Minister, think not to prevail by stubborness; for ye shall therein but imagine a vain thing, Ps. 2.1. Why doe the heathen rage, and the people imagine a vaine thing? Yea ve shall be found but fighters against God, Act. 5.39. He that resisteth the power resisteth the Or­dinance of God, and they that resist shall receive to themselves damnation, Rom. 13.2.

3. In Offence: For they are the apple of his eye, Zach. 2.8. He that toucheth you toucheth the apple of his eye, Ps. 17.8. Keep me as the apple of the eye; their blemishes as well as their touches are his great offence; see it in his reckoning with David, 2 Sam. 12.7. and with his people, Mic. 6.3.

Beware then of playing the wanton with God, turn not his grace into wantonness, let not his favour im­bolden thee to sin; for the more his kindnesse is unto thee, the more unkindly he takes thy sin. Therefore grieve not the good Spirit of God; for the more he loves thee, the more offence he takes at thy lack of love to him.

4. In Acceptance: For though the Lord is generally gracious, and mercifull, loving unto every man, nigh unto all men that call upon him, Ps. 145. Yet some mens calling upon him is of speciall acceptance with him; yea not only for themselves, but also for others, insomuch that some are commanded to make use ra­ther of their, then of their own calling; Abraham must pray for Abimelech, Gen. 20.7. and Job for his friends, Job 42.8. Yea God hath ordained, and set an order and function of men to be petitioners for o­thers (even the Ministry) with promise of speciall ac­ceptance, Jam. 5.14.15. And while Moses held up his bands Israel prevailed, but when he let down his hands Amaleck prevailed, Exod. 17.11.

Learn therefore to love them whom God so accept­eth: Now we beseech you brethren to know them which labour among you, and are over you in the Lord, and admonish you, and to esteem them very high­ly in love for their works sake, 1 Thes. 5.12, 13. For if you love them for their work sake, then ye will love them for their own sake, because they are workers, and for Gods sake, because they are his workers; and for [Page 74]your own sakes, because the benefit of their work ex­tendeth to you temporally, spiritually, eternally: For bodily exercise profiteth little, but godliness is profita­ble unto all things, having promise of the life that now is, and of that which is to come, 1 Tim. 4.8. Yea love them for their presence and companies sake; for much is the benefit that secretly you may receive thereby; God blessed Laban for Jacobs sake, Gen. 30.27. and Potiphar for Josephs sake, Gen. 40.5. yea he gave Saint Paul the lives of all his fellow passengers in that despe­rate danger of shipwrack, Act. 27.24. And if ten righ­teous could have been found in Sodome, all the multi­tude of miscreants, even all the whole citty should have been spared for their sakes, Gen. 18.32. And what knowest thou whether the company and acquain­tance, the society, and near neighbourhood of one of Gods favourites may be unto thee, and all thine, both a prospering in good, and a defence from evill.

But what is the notice that God gives, and thereby shews that he took of Moses life? Even this, That he was his servant.

Behold then, God is no ungratefull Master, no man can serve him for nought: He observeth as diligently thy obedience to approve and reward it, as thy dis­obedience to reprove and punish it; yea though it bee in secret he will reward thee openly, Mat. 6.4. yea though it bee but little and of small value that thou doest; for a cup of cold water shall not lose its reward, Mat. 10.28. The Widdows Mite is not disdained but extolled, Luke 21.1. Yea he keeps a book to register every word, and a bottle to preserve every tear that true repentance shall bring forth: Put my tears into thy bottle; are not these things noted in thy book? Psal. 56.8.

O then be not weary of well doing; for in due time [Page 75]ye shall reap if ye faint not, Gal. 6.9. And say not, it is in vain to serve God, and what profit is it that we have kept his Commandements: and walked humbly before the Lord? Mal. 3.14. But be ye stedfast and unmove­able, alwaies rich in the work of the Lord, for as much as yee know that your labour is not in vain in the Lord, 1 Cor. 15.58.

But doth God give no other notice of Moses then that he was his servant? No, this was the height of his honour; for the Law afforded but Servantship, it is the Gospel that bringeth Sonship, the time of Son­ship was not yet come.

For even that Heir (the Church of Israel) differed nothing from a servant, though he were Lord of all, but was under Tutors and Governours; yea in a kind of bondage under weak and beggarly rudiments, Gal. 4. But when the Son became a Servant, then servants be­came sens: He made himself of no reputation, but took upon him the form of a servant, Phil. 2.7. From thence forth that was fulfilled to us, Thou art no more a ser­vant but a son. Now if thou be a son, thou art also the heir of God through Jesus Christ, Gal. 4.7.

Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with with the yoke of bondage, Gal. 5.1. The yoke of bondage of the Ceremonial and of the Moral Law.

Of the Ceremonial Law, as touch not, tast not, handle not, which were shaddows of things to come, but the body is in Christ, Col. 2.21.

Of the Morall Law: For even that also may prove an entangling yoke of bondage: Namely, if we stick to the Covenant of Works, and presume on our own meriting. Beware then (with the Dog in the Fable) ye lose not the substance by catching at the shaddow: That ye go not about to establish your own righteous­ness; [Page 76]not submitting your selves to the righteousnesse of God; for Christ is the end of the Law for righteousnes, Rom. 10.3. in him we must seek it, or else we shall ne­ver find it.

It may prove also a yoke of bondage, if we stick to the covenant of it the contrary way, namely by dis­pairing, yeelding to the force, and sinking under the burthen of the curse of it, taking no hold on that An­chor of hope which we have in Christ, Heb. 6.19. For Christ hath redeemed us from the curse of the Law be­ing made a curse for us, Gal. 3.13.

In all these respects therefore stand fast in the liber­tie wherewith Christ hath made us free: for the sonne having made us free now are we free indeed, Joh. 8.36. even of servants we are made sons.

But how? are we made lawless sons, and hath the Law indeed no more power over us? Not so; the curse of it is taken away, not the force of it, the killing letter is blotted out, not the binding Letter: We are freed in respect of vengeance from God, not in respect of obedience to God, so that still we must doe all that ever we can, but when all is done, we must say, we are unprofitable servants, we have done that which was our duty to doe, Luk. 17.10. As free, and yet not as ha­ving your liberty for a cloak of malitiovsness, but as the servants of God, 1 Pet. 2.16. For brethren you have been called unto liberty, onely use not liberty for an oc­casion to the flesh, but by love serve one another, Gal. 5.13. For how much more priviledge God affordeth us, so much more duty we should afford him, acknow­ledging his service to be perfect freedom.

And so much of Gods notice taken and given of Moses in his life.

Of his death also he takes and gives notice, Moses my servant is dead, shewing that even Gods servants [Page 77]also must dye, from that none can be priviledged: By Adams sin death went over all men, Rom. 5.12. It is appointed to all men once to die, Heb. 9.37. Yea though Christ hath taken away his Fathers wrath in the curse of death, yet he hath not taken away his Fathers word concerning the course of death: he hath turned the curse of death into a blessing, because he is merciful: He will not alwaies be chiding, neither keepeth he his an­ger for ever; Psal. 103.9. but he hath not stopped the course of death to stay it from proceeding, because he is just and true: Heaven and earth shall passe away, but his word shall not pass, Mat. 24.35. All must dye.

Let every man therefore, from the meanest to the greatest, from the worst to the best watch and wait, yea provide and prepare for death as unavoydable: thy poornesse cannot hide thee, thy greatnesse cannot pro­tect thee, thy holinesse cannot priviledge thee: Moses Gods servant dyed, and so must thou.

Again this sheweth, that God taketh notice of the death as well as of the life of his servants, and that they who live to him cannot dye from, or without him: Right dear in the sight of the Lord is the death of his Saints, Ps. 165.15. he dearly regardeth it, he doth not slightly neglect it: Lazarus was carried by the Angels into Abrahams bosom, as Christ testifieth Luk. 16.22. and Moses his dead body was protected and defended against the Devill by an Angel, yea by Michael the Archangel, as St. Jude testifieth, Iude 9.

Behold then your happiness all yee that serve God: for when, or where, or howsoever death shall finde you, God doth not then lose you, your soul and body shall be parted, but neither of them parted from God; the one goes to joy (the soul fleeth to God that gave it, Eccl. 12.7.) the other to rest: Blessed are they that die in the Lord, they rest from their labours, Rev. 14.13. by whatsoever casualty or cruelty therefore [Page 78]thine own, or thy friends death cometh, grieve not, la­ment not, despaire not, feare not; for not onely the soules of the righteous are in the hand of the Lord, Wisd. 3.1. but their whole persons; All Saints are in thy hand, Deut. 33.3. Tyrants cannot kill the soul at all, nor yet the body without Gods observance, nor yet destroy it past his preservance, but every faithfull one in every kind of death may comfortably yeeld himself unto God as unto a faithfull Creator, 1 Pet. 4.19. with Davids assurance of safety, Psal. 4.8. I will lay me down in peace, and take my rest, for thou Lord only makest me dwell in safety. And thus much for the first part of my Text, Gods appro­bation of Moses.

Now for the latter part; his ordination of Joshua; Now therefore arise. Ye may understand Joshua's name; for it is to him spoken.

Note that God calleth Joshua, and whereto he call­eth him.

1. That he calleth him, and that Joshua stirreth not without bidding: For Great places must have great and strong calling: Moses was afraid to undertake his charge, yea even contended with God by urging his disability, Exod. 4. Jeremiah crieth out, Behold I cannot speak, for I am but a child, Jer. 1.6. And of the Priesthood it is said, No man taketh this honour to himself, but he that is called of God as was A­aron, Heb. 5.4. Yea who is sufficient for these things? 2 Cor. 2.16.

Woe be then to the corruption of our times in ri­sing to places: Doe they come without calling? No, for they call themselves; I have not sent these Pro­phets, saith the Lord, yet they ran, Jer. 23.21. But let unlookt for Guests beware of that unlookt for que­stion, Friend, how camest thou in hither? Mat. 22.12. [Page 79]Doe they rise without bidding? No, but it is in a con­trary kinde to that which should bee; for instead of Gods bidding them by the motions, and bidding for them by the gifts of his spirit, they bid for themselves by gifts and summes as the place is worth in a wordly eye: But wo be both to the receivers and givers of such biddings. To the receivers; for what difference is there between Balaams going, and their setting others to goe for reward? Or what difference between Ju­das his betraying Christ, and their betraying the Church the body of Christ for money? May not all such taking bee justly called the wages of iniquitie? To the givers: for God hath ordained that spirituall things shall buy temporall: If we have sowen unto you spirituall things, is it a great thing if we reap your carnall things, 1 Cor. 9.11. Not that temporal shall buy spirituall; they that offer that, are in the gall of bitternesse, and in the bond of iniquity, Act. 8.23. They may boldly say to their people, Dearly beloved brethren; for their charge cost them dear; it was a dear bargain, dear to their purses, dearer to their consciences, but dearest of all (without repentance) to their soules: That is the right golden hook they fish withall. And yet indeed they speake falsly in calling the people Dearly beloved; for it is not the people but the profit that they love: They cannot say with Saint Paul, I seek not yours but you, 2 Cor. 12.14. But contrariwise, I seek not you, but yours.

So much of Joshua's being called.

Now whereto he is called, Arise: This implyeth Honour and Labour.

1. Honour: For

Great places yeeld honour to the possessors: Joshua was (at first) Moses's Minister or servant, now hee [Page 80]be the peoples head or governour; Therefore he must arise, that is, take greater degree of honour. Hereto agreeth that speech of lifting up, He lifteth up the beggar from the dunghill to set him among Princes; 1 Sam. 2.8. Thou art the lifter up of my head, Psal. 3.3. and this is confirmed by that 1 Pet. 2.17. Honour the King; and by the Commandement, Honour thy Father and Mother. Let Superiours honour then bee maintained by themselves, and by others: By themselves; the higher they are raised, the more they are in the peoples sight, the more care they need to take of themselves, they are the light of the world, and as a Citty set upon a hill that cannot be hid, Mat. 5.14.

By others: For wee must give every man his due, custome to whom custome, fear to whom fear, honour to whom ye owe honour, Rom. 13.7. For God is not the author of confusion, 1 Cor. 14.33. But he will have every man known and acknowledged in his de­gree to the fulfilling whereof he requireth a kinde of strife and contention who shall doe most: In giving honour prevent or go before one another, Rom. 12.10.

2. Labour: For

Great places require great labours: To arise, ar­gueth no sleepy idlenesse, but painfull practise; ho­nos & onus cannot be divided; every honour hath its burthen: the words sound alike, and there is not much oddes in the letters, nor in the number of them, but one which is an aspiration, the peoples breath: his rising here is not as Exod. 32.6. The people sate down to eat and drink and rose up to play. It is no play game, but a matter of laborious consequence; he must arise and goe over Jordan. It was labour in leading, more in ruling, most in fighting, It is said of [Page 81]Christ, Is. 9.6. The government is upon his shoulders: and Exod. 28.12. Aaron likewise must bear the names of the twelve Tribes upon his two shoulders. And it is generally true, that Governement is a shoulder worke, a burthen requiring strength and indu­strie.

Let every one therefore, from the highest to the lowest, that hath had any rising above others, look to his labour and charge therein: for even the meanest Master or Father that is risen to be over a Family, is therein risen to labour: Hee hath others to an­swer for as well as for himself: Duxit uxorem, al­tera cura; nati liberi, altera cura: If he have mar­ried a Wife, he hath another charge: if he have chil­dren, he hath another charge, the greater his charge, the greater his place is, the greater is his labour, and therefore the greater should be his care: for hee may bee sure his accompt will bee greater, and his re­ward will bee greater if he accompt well, and his punishment greater if ill: For to whomsoever much is given, of him much shall be required, Luk. 12.48.

And now I conclude with Application.

This Text fits well with this time and place, at least in the fore-part of it, Moses my servant is dead.

That my Predecessor lately dead was a Moses, and Gods servant, it is needlesse for me to tell you, that can tell so well, and doe tell me so much: even such a me­mory of him, as that a better cannot be wisht: so that I fear to speak much of him, lest my much should bee too little, lest I should faile in speaking so much good of him as others doe. I will say all then in that which may serve as an Epitaph to set upon his grave, even [Page 82]that Eze. 2.10. (as the vulgar Latine readeth it, and as I may construe it to my purpose) Lamentationes, carmen, & vae. To his death belongs lamentation, and song, and woe: Lamentation to you, and to all his friends from whom hee is parted: a song to him, who having finished his course, hath received (no doubt) the end of his faith, the salvation of his soul, and is gone into that place of heavenly singing Halle-laiahs, songs of praise to God with the Quire of Angels: But woe to his Successor, for as much as his Worth was so great, and his Memory is so good, that there is little hope left to another to match so much desert, or to find such an acceptance.

And in the other part also the Text is not unfit: For though I arrogate not to my selfe the name and worth of Joshua, yet now I must professe my selfe to be your Joshua, your Leader into the heavenly Canaan, your Guide and Captaine in your spiritual Warfare. I professe also to have had like calling with him here­unto, even to arise.

I professe like calling, though not by an audible voice from heaven (which now we must not expect, Miracles being ceased) yet by a fair and free calling as ever was any: For never did any (that asked at all, make less suit or asking then I have done for this: And if of­fers, gifts, services, friendship, kindred, could have prevailed, I could not have sped: So that you must take mee as at the Lords sending what ever I am, and I must say, It is the Lords doing, and it is marvellous in my eyes. I professe also my calling to be to arise, as in honour, so in labour: Which profession that I may fulfill and practise, I desire you every one from the oldest to the youngest, as many as can pray to help mee by your prayers, not onely weekly here in pub­like, [Page 83]but daily at home in private: For if you lack wisdom, you must ask it of God not of me: for it de­scendeth from above, Jam. 1. And if ye think it not worth the asking, yee make your selves unwor­thy of receiving: Ask therefore, and you shall receive, that your joy may be full, Joh. 16.24. Which the Lord grant, &c.

THis Text doth give me occasion to tell you a dolefull tale, very strange, yet not more strange then true: very like in some respects, and yet also in some other re­spects very unlike to that Tragical story of the death of Absalom, recorded 2 Sam. 18.

1 In some respects it is like it: For Absalom (there spoken of) was the son of David, a great and mighty King; and Christ of whom I am to speak, was the Son of God, the King of Kings, and Lord of Lords.

2. Absalom was the beloved son of his Father, else he would never have made so great lamentation for him as he did, crying, O my son Absalom, my son, my son Absalom: and Christ was the beloved sonne of his Father, else he would never have given so great com­mendation of him as he did, saying, This is my be­loved son in whom I am well pleased.

3. Absalom was excellent in corporall beauty, from the sole of his foot to the crown of the head there was [Page 85]no blemish in him; and Christ was absolute in spiritual beauty, there was no spot or stain of sinne to be found upon him.

4. Absalom died hanging up in the air on the bough of a tree, and Christ dyed lifted up between heaven and earth upon the crosse.

5. Absalom was thrust through with darts, and Christs side was pierced with a spear.

6. Absalom being dead was taken down, and cast into a pit, and a great heap of stones laid upon him; and Christ being dead was taken down, and laid in a sepulcher, and a great stone rolled against him.

7. Concerning Absalom there was one souldier that answered Captain Ioab, Though I should receive a thousand sheekels of silver, yet would I not lay my hand upon the Kings Sonne: and concerning Christ, there was one woman that sent unto Lieutenant Pilate, saying, Have thou nothing to do with that just man.

8. When Absalom was slain, his Father withdrew himself from the cruell Captains, and shewed them no grace nor favour but displeasure; and when Christ was slain, his Father withdrew himself from the mur­thering Jews, and to this day they have his wrathfull indignation according to their own imprecation, His blood be upon us and upon our children.

But to make this Tragedy of Christ more pittifull and lamentable then that of Absalom, behold also here great difference and dissimilitude.

1. Absaloms Father had many more children, but Christ was the only begotten son of his Father.

2. Absalom was a rebellious and disobedient sonne, and wilfully ran upon his own death, contrary to his Fathers good will: but Christ was so loyall and obe­dient a Sonne, that hee would not so much as avoyd death without his Fathers good will; for so he spake, [Page 86] Not my will, but thine bee done.

3. Absalom did not only himself flee from his Father and rebell, but hee drew others away with him: but Christ did both yeeld himself unto his Father, saying, Into thy hands I commend my spirit; and with himself hee drew others also, saying to the Thief upon the Cross, This day shalt thou be with me in Paradise.

4. Absalom dyed unwillingly notwithstanding he suffered no punishment but his owne deservedly due unto him: but Christ dyed willingly, notwithstanding the punishments due unto all the world, were undeser­vedly laid upon him.

5. The hair of Absaloms head fastned in the bough of a tree was strong enough to bear the weight of him: It is probable that his great bush of hair hung in a bough, 2 Sam. 14.26. but Christ was loaden with so insup­portable a burthen, that his hands and his feet nailed to the body of the Crosse were little enough to hold him.

6. Absalom hanging by his hair felt pain and torment no where but in his head, till Ioab came with his darts to dispatch him: but Christ both before he was cru­cified, and while he was crucified, was tormented and tortured in all his body.

7. It was but an Oaken bough wherein Absaloms head was entangled; but it was a sharp thorny bush wherewith Christs head was wreathed.

8. In a word; Absaloms story was a right Tragedy; for it began merrily; he invited his brethren to a Feast, but it ended mournfully, he and his followers were put to the sword; but Christs story was more, and worse then tragicall; for his birth, his life, his death, began, continued, ended with no mirth at all, but with conti­nuall mournfull misery.

But that I may proceed orderly in this my discourse, [Page 87]I propose these three chief parts or points of the Text to be observed.

1. The sufferer (Christ.)

2. His sufferings (hath suffered.)

3. The cause of his sufferings (for sins.)

Concerning the sufferer we are to consider who hee was, and what he was, who in his person, what in his office.

The former the Prophet plainly sheweth, Is. 9.6. Unto us a child is born, and unto us a Sonne is given. Parvulus a Child, that noteth his humanity: Filius a Sonne, that noteth his Deity: Parvulus a Child, even man of the substance of his Mother born in the World: Filius a Sonne, even God of the substance of his Father begotten before the World. Parvulus a Child, behold his humility; She brought forth her first born Son and wrapped him in swadling clothes, and laid him in a manger, Luk. 2.7. Filius a Son, be­hold his dignity: When he bringeth in his first begot­ten Son into the world, he saith, and let all the Angels of God worship him, Heb. 1.6. That hee was man there is proof: It is enough to the purpose to say (seeing it is a saying undenyable) he was born, he li­ved, he dyed. That he was God, there is proof; St. Peter saith, They killed the Prince of life, Act. 3.15. and St. Paul saith, they crucified the Lord of glory, 1 Cor. 2.8. Yea, that God hath purchased his Church with his own blood, Act 20.28.

That he should be man there was reason: For man had sinned, therefore man must be punished: By a man came death, therefore by a man must come the resur­rection of the dead: Man was the offender, therefore man must be the satisfier. Angels could not do it, they had no bodies to suffer; the bruit sensible creatures could not do it, they had no soules to suffer: The in­sensible [Page 88]creatures could not doe it, they had no sense to suffer; therefore man having body, soul, and sense must do it; for he had sinned in all, and he could suffer in all.

That hee should bee God, there was reason, yea double reason: First, that his sufferings might be suf­ficient; and againe, that his merits might bee suffi­cient.

That his sufferings might be sufficient: For the sin of man was infinite (I mean infinitely punishable) If not infinite in number (infinite offences) yet infinite in nature, every offence infinite, because against God, who is infinite. No creature could therefore satisfie for it, but the sufferer must be God, that so his infinite­ness might be answerable to the infiniteness of mans, yea all mens offences.

And again, that his merits might be sufficient, he must bee God: for sufficient merit for all Mankinde could not be in the person of any meer man; no not in Christ himself considered only as a man: For so all the grace he had, he did receive it, and all the good he did, he was bound to doe it: for he was made of a woman and made under the Law, Gal. 4.4. there­fore in fulfilling it hee did more then that which was his duty to doe: he could not merit by it, no not for himself, much lesse for others (considered only as man) therefore he must also be God, that the dignity of his person might adde dignity, and virtue, and value to his works. In a word, Deus potuit, sed non debuit; homo debuit, sed non potuit; God could, but he should not; man should, but he could not make the satisfacti­on; therefore he that would doe it must be both God and Man: Terris crutus ab igne (as the Prophet speak­e h Zac. 3.2.) Is not this a firebrand taken out of the fire? In a firebrand there is fire and wood inseparably [Page 89]mixed, and in Christ there is God and Man wonder­fully united. He was God, else neither his sufferings nor his merits could have been sufficient: And if his could not, much lesse any mans else: for all other men are both conceived and born in original sin, and also much and often defiled with actuall sin.

Away then with all such doctrines of prayers and Masses for the dead, and whatsoever other merit or sa­tisfaction of man: for no man may deliver his brother, nor make agreement to God for him; for it cost more to redeem their souls, so that he must let that alone for e­ver, Ps. 49.7.

He was man; even God became man by a wonder­full, unspeakable, and unconceivable union. Behold God is offended by mans affecting and coveting his wisdom and his glory (for that was the Devils temp­tation to our first Parents, ye shall be as Gods) and man is redeemed by Gods assuming and taking his frailty, and his infirmity: Man would be as God, and so offended him, therefore God becomes man, and so redeemeth him.

Away then with all pride and disdain, scorn and contempt of our brethren: despise not, hate not, re­venge not him that compares himself unto thee, or lifts himself above thee, pursue him not with fury, pro­secute him not with rage, but rather seek to reconcile and winne him with kindnesse, meeknesse, and humi­lity: so did God deal with man his proud daring, and too too high comparing creature: Because man in pride would be a God, therefore God in love became a man.

And so you have one particular concerning the sufferer, namely, who he was in his person, God and Man.

Again (as aforesaid) we are to consider what hee [Page 90]was in his office; the Text doth yeeld it in the name Christ. This name or title Christus was wont to be given to three sorts of dignities or degrees: Namely, to Kings, Priests, and Prophets, and that because the signification of that name (that is, Anointed) did be­long to them: for those three degrees were wont to be consecrated and confirmed with the ceremony of A­nointing; so was Aaron Anointed to be a Priest, Jehu to be a King, Elisha to be a Prophet: And of them all the Psalmists words may be understood, Psal. 105.15. Nolite tangere Christos meos, Touch not mine Anoin­ted. But never was this name so properly given to any as to him of whom my Text speaketh: For if any were Anointed with material oyl, hee was Anointed with spiritual oyl (the oyl of gladness) if any were A­nointed abundantly, he was Anointed superabundant­ly (above his fellows) if any were Anointed tempo­rally, he was Anointed eternally, Thou art a Priest for ever, saith the Psalmist: Whose Kingdom shall have no end, saith the Nicen Creed: If any were Anointed for any of those three dignities or degrees, it was for one of them, or but for two at the most: Samuel was a Priest and a Prophet, Melchizedek was a Priest extraordinary, though not of any kin­dred known, Gen. 14.18. Heb. 7.1. &c. Et Aug. quaest. 46. ex vet. Test. Denying Samuel to be a Priest, confesseth him a Levite. Et de civ. dei lib. 17. c. 4. saith, Samuel officio functus Sacerdotis & Iudicis. Melchi­zedek, a Priest and a King; Da­vid a King and a Prophet: onely Christ was all three together, a King, a Priest, and a Prophet: That hee was a King there is proof, Rejoice O daughter of Ierusalem, behold thy King cometh, Zac. 9.9. which words are applyed to Christ, Mat. 21.4. That he was a Priest there is proof, Thou art a Priest for ever after the order of Melchisedek, Ps. 110.4. which words [Page 91]are applyed unto Christ, Heb. 7.17. That he was a Prophet there is proof, The Lord thy God will raise up unto thee a Prophet, Deut. 18.15. which words are ap­plyed unto Christ, Act. 3.22.

That he should be a King there was reason, his peo­ple are obnoxious to much weaknesse, many dangers, mighty enemies, who else could be able to protect and guard them? he must be their defender. That he should be a Priest there was reason, his blood was precious (the blood of Christ, saith St. Peter) who else could be worthy to have the offering of that sacrifice? hee himself must be the sacrificer. That he should be a Pro­phet there was reason, his mysteries are unsearchable (the unsearchable riches of Christ, Eph. 3.8.) who else could be able to teach and instruct, to direct and in­form his Church? [...], Who is sufficient for these things? he must be their Doctor. See how well the name Christian (in some good measure) may also agree with thee that doest professe it.

Be thou a King to subdue and conquer thy corrup­tions, and to reign and rule over thine inordinate affections, lusts, and passions: And think not this a base Kingship, or mean rule; for he that ruleth his own minde, is better then he that winneth a Citty, Prov. 16.32.

Be thou a Priest to offer spirituall sacrifices accepta­ble to God by Iesus Christ: The Calves of thy lips (as the Prophet Hosea speaketh, Hos. 14.3. The sa­crifices of praise (as the Apostle expresseth it, Hebr. 13.15.) even prayers, and praises, and thanksgi­vings.

Be thou a Prophet to exhort and encourage to vir­tue and goodnesse, to dehort and discourage from sin and wickednesse; Let the word of Christ dwell in you [Page 92]plenteously in you in all wisdome, teaching, and admo­nishing one another in Psalms, and Hymns, and spiri­tual songs, Col. 3.16. Let us consider one another to provoke unto love and good works, and let us exhort one another, Heb. 10.24. Otherwise if instead of reign­ing and ruling over thy corruptions thou suffer them to reign and rule over thee, making thy will thy Law, and following thine own hearts lusts even with greedi­nesse. If in stead of offering holy acceptable sacrifices to God by Jesus Christ, thou offer the uncleannesse of thy heart, the prophaness of thy mouth, the wicked­nesse of thy hands: If in stead of abetting virtue, and abating vice, thou back vice, and beat down virtue, then (whosoever thou art) thou doest but usurp the name of Christian, and in the mean time provest thy self to be Antichristian, because thy practise is contrary to Christs profession.

And so much for the first generall part or branch of the Text, the sufferer Christ, both what he was in his person (God and Man) and what he was in his of­fice, Christ, the Anointed King, Priest and Prophet of his Church.

The second generall part or branch is, his sufferings (hath suffered.)

The Apostles words here do seem to mee like to a Riddle, Christ hath suffered; as if he should say; a-read thou if thou canst what he suffered: And why Saint Peter? thou that didst follow him farther then others, canst not thou tell us? or thou that didst love him more then others, wilt not thou tell us what he suffer­ed? Surely I doubt not, thou canst tell his sufferings, but they are so many, that in this thy short Epistle thou wilt not: It may be also thou wouldest tell his sufferings, but they are so grievous, that in thy passio­nate love thou canst not; therefore thou doest content [Page 93]thy self thus abruptly to deliver them in this unperfect broken speech, Christ hath suffered: And how then, alass, how then shall I, Infandum renovare dolorem, renew this unspeakable grief, or utter this unutterable sorrow? Or (if I could doe it) Quis duri miles Ulis­si temperet à lacrymis? What hard hearted Sonne of hard heartning Satan could refrain teares, or abstaine from weeping? What woes and lamentations, what cryes and exclamations, what complaints and sor­rows, what wringing of hands, what knocking of breasts, what weeping of eyes, what wayling of tongues belong to the speaking and hearing of this dolefull Tragedy? Horresco referens & vox faucibus haeret, Even in the prologue I tremble, and at the first entrance I am as at a non plus, that I know not with what wo­full gesture to act it, with what moanfull voice to pro­nounce it, with what mournfull words, with what patheticall speeches, with what emphaticall phrases, with what interrupted accents, with what passionate compassionate plaints to expresse it. The multipli­citie of the plot, and the variety of the acts and scenes is so intricate, that my memory failes to comprise it; the matter so important, and the story so excellent, that my tongue failes to declare it: the cruelty so sa­vage, and the massacre so barbarous, that my heart failes to confider it, wherefore I must needs content my self (with the Apostle here) to speak but unperfectly of it, and think this enough to say, Christ hath suffered.

And well may I think this enough; for behold what perfection there is in this seeming unperfect speech: For to say indefinitely he suffered, without any limi­tation of time, what is it but to say that he alwaies suffered without exception of time? And so indeed the Prophet speaks of him, namely, that he was a man full of sorrows, Is. 53.3. Full of sorrows as if no part [Page 94]of his life were free from suffering. Again, to say only, he suffered, and nothing else, what is it but to say, that he alwaies onely suffered, never resisted, never rebelled? And so also of him it is said, He was led as a sheep to the slaughter, and as a lamb dumb before the shearer so opened he not his mouth, Act. 8.32. And when he was reviled, he reviled not again, when he suffered he threatned not 1 Pet. 2.23. And again, to say precisely, he suffered, what is it but to say, that he was a right and proper sufferer? namely, that he suffered not constrain­edly what he could not choose (which is not suffer­ing, but compulsion) but voluntarily what he might refuse (which properly is to be termed suffering) that he suffered himself to suffer, and suffered the Jews to make him suffer, having power to quit himself if hee would and not to suffer? Indeed such a true, and pro­per sufferer he was; for so himself confesseth, I lay down my life, no man taketh it from me, but I lay it down of my self, I have power to lay it down, and I have power to take it again, Joh. 10.17. And again, to say plainly he suffered, what is it but to shew his innocencie, that he had not offended? For if hee had been a malefactor or offender, it should have been said rather, he was punished, or he was executed. And so it is most true, for so it followeth in the next words of the Text, the just for the unjust. And again, to say peremptorily he suffered, what is it but to set him forth by the way of excellency for the chief and arch­sufferer? and that not onely in respect of the manner of his sufferings that he suffered, absolutely so as ne­ver did any, but also in respect of the measure of his sufferings, that he suffered excessively so much as never did any: And so also wee may well understand and take it: For to him doth well belong that lamenta­tion of the Prophet, Lam. 1.12. O vos omnes qui [Page 95]transitis, attendite, & videte, si dolor est ullus sicut dolor meus: O all yee that passe by, attend and see if there be any sorrow like to mine.

Behold then, in saying nothing else but Christ hath suffered.

1. He implyeth that he alwaies suffered, constantly without intermission.

2. That he onely suffered, patiently without oppo­sition.

3. That he properly suffered, voluntarily without compulsion.

4. That he innocently suffered, wrongfully without just condemnation.

5. That he principally suffered, excessively without comparison.

And is it not enough then that he saith, Christ hath suffered, but will ye yet ask what? Nay, but I pray you be satisfied, and rather of the two ask what not? For what sufferings can ye think on which he suffered not? Sufferings in birth? he suffered them: Suffer­ings in life? he suffered them: Sufferings in death? he suffered them: Sufferings in body? he was diversly tormented: Sufferings in soul? his soul was heavie unto death: Sufferings in estate? he had not where to rest his head: Sufferings in good name? he was counted a Samaritane, and a devillish Sorcerer: Suf­ferings from heaven? he cryeth out, My God, my God, why hast thou for saken me? Sufferings from the earth? he findeth for his hunger a fruitlesse Fig-tree: Suffer­ings from hell? he is assaulted and encountred with the Devill himself: He began his life meanly and base­ly, and was sharply persecuted: he continued his life poorly, and distressedly, and was cruelly hated: hee ended his life wofully and miserably, and was most grievously tormented, with whips, thorns, nails, and [Page 96](above all) with the terrors of his Fathers wrath, and horrors of hellish agonies.

Ego sum qui peccavi: I am the man that have sin­ned, but these sheep what have they done? So spake David when he saw the Angel destroying his people, 2 Sam. 24.17. And even the same speech may every one of us take up for our self, and apply to Christ, and say, I have sinned, I have done wickedly, but this sheep what hath he done? Yea much more cause have we then David had to take up this complaint: For David saw them die whom he knew to be sinners; we see him dye who (we know) knew no sin. David saw them dye a quick speedy death, we see him die with lingering torments. David saw them dye who (by their own confession) was worth ten thousand of them: wee see him dye for us, whose worth admitteth no comparison. David saw the Lord of glory destroy­ing mortall men, we see mortall men crucifying the Lord of glory, 1 Cor. 2.8. How then have not wee more cause then David to say, I have sinned, I have done wickedly, but this innocent lamb what hath he de­served to be thus tormented? But let us not goe on with Davids words to adde (as he doth there) Let thy hand I pray thee be against me, and against my Fathers house. Let us not desperately offer our selves to condemnation, when we see redemption fairly, freely, fully offered unto us; rather let us sing Maries Magnificat; My soul doth magnifie the Lord, and my spirit hath rejoiced in God my Saviour. Let us take heart of grace, courage, and comfort in faith; for Christ hath blotted out the hand-writing that was a­gainst us, and hath nailed it to his crosse, and hath spoy­led Principalities, and Powers, and made a shew of them openly, triumphing over them in the same cross, Col. 2.14.

And so much for the second generall part, or branch of the Text, his sufferings (hath suffered.)

The third and last part is the occasion of his suffer­ings (for sins.)

Look how largely he spoke before of his sufferings in a generall word (hath suffered) meaning all suffer­ings, so largely he also speaketh of the occasion of his sufferings in a generall word (for sinnes) meaning all sins. But take this (all) with this restraint, namely, for all mens sins: And let this (all) againe bee thus expounded, for all mens sins competently and suffici­ently, but onely for all the Elects sins actually, and ef­fectually.

For first, it appeareth that he suffered for no sinnes of his own; for the Text here denyeth him to have any, in that it calleth him just (the just for the unjust) And it is also plain that he suffered not for lost Angels sins; for he in no sort took the Angels, but he took the seed of Abraham, Heb. 2.16. And why not them as well as us, seeing they were the more noble, and ex­cellent creatures? They were celestial spirits, we earth­ly bodies, dust and ashes: They were immediate at­tendants upon God, as it were of his privy chamber, we servants of his lower house of this world, farther remote from his glorious presence: Their office was to sing Haleluiahs, songs of praise to God in the heavenly Paradise, ours to dresse the Garden of Eden, which was but an earthly Paradise: They sinned but once, and but in thought (as is commonly held) but Adam sinned in thought, by lusting, in deed by tast­ting, in word by excusing: Why then did not Christ suffer for their sinnes as well as for ours? or if for any, why not for theirs rather then ours? Even so, O Fa­ther, for so it pleased thee, Mat. 11.26. We move this question not as being curious to search thy secret [Page 98]counsels, but that wee may the more fill our hearts with admiration of thy goodnesse towards us, and be the more tankfull for thy favour, joyfull in thy mercy, and cheerfull in thy love, acknowledging ourselves more bound unto thee for that we have received more bounty from thee then even thine Angels, thy noblest creatures.

So then, Christ hath suffered for the sinnes of Man­kind onely, and that (as aforesaid) of all Mankind (if we respect the sufficiency of his sufferings) so that if any be not benefited by it, the defect, and fault is not in it, but in their not apprehending and applying it: Else why is it thus largely said in this indefinite speech (Christ hath suffered for sins, excepting no sins) but that every one should have liberty to infer, conclude, and say, for my sins. Art thou a young sinner? Christ hath suffered for sins: Art thou an old sinner? Christ hath suffered for sins. Art thou a Jew sinner? Christ hath suffered for sins: Art thou a Gentile sinner? Christ hath suffered for sins: Art thou a bond sinner? art thou a free sinner? art thou a male sinner? art thou a female sinner? art thou a great sinner? art thou a grie­vous sinner, Christ hath suffered for sins: Who ever thou art, or whatever thy sins be, here is no exception to thee, or to them, but thou mayst safely infer, and say, Christ hath suffered for sins, therefore for my sins.

Only let thy sins be sins, and think them not to be virtues: say not, All these things have I kept from my youth up: say not, I fast twice a week, I give tythe of all that I possesse: say not, I have no sin; for then what hast thou to doe with the sufferings of Christ? be suffered for sins: The whole need not the Physician, but they that are sick: He came not to call the righ­teous [Page 99]but sinners. Therefore excuse not thy sinne as Adam did, saying, The woman which thou gavest me: Neither colour it, as Judas did, saying Haile Master: neither deny it, as Gehazi did, saying, Thy servant went no whither: neither defend it as Jonah did, saying, I doe well to be angry: But freely and penitently con­fesse it as David did, saying, I have sinned against the Lord: For then as David was, so shalt thou be an­swered, The Lord hath put away thy sin, thou shalt not die; and then thou mayst comfortably lay hold on the sufferings of Christ, and apply them to thine own soul, else thou hast no part or portion in him or them; for Christ hath suffered for sins: For sins (I say) in ge­neral; all and of all: Mr. Theoph. Thynne at Long­leat. And therefore also of this Infant whom our present busi­nesse doth concern: For all the seed of the Faithfull are within the Covenant of Grace, as is proved Rom. 4. to wit, that the promise is made to Abraham, and his seed, as well spiritual as natural; even to all the faithful; yea and to their seed also, Act. 2.39. And though Infants have not actuall faith themselves, yet being presented by the faithfull, they are accepted as faithfull, De liber. arb. lib. 3. cap. 23. as saith St. Augustin, Pie recte (que) creditur pro­desse parvulo corum fidem à quibus consecrandus offertur: It is godly and rightly beleeved that the Infant (in Baptism) is profited by their Faith by whom it is offered. And again, De ver. Apo. Ser. 10. Accommodat illis mater ecclesia alio­rum pedes ut veniant, aliorum cor ut credant, aliorum linguam ut fateantur. Our Mother the Church doth lend unto them the feet of others, that they may come, the heart of others that they may beleeve, Ser. 3. de Annun. the tongue of others that they may confesse. And St. Bernard, Sup­plet [Page 100]munus gratiae quod in eis habet natura minus possi­bile. The work of Grace supplyeth in them that which in nature is impossible. Yea they are said (in some sort) to have faith, in as much as they have the Sacrament of Faith: Aug: Bonifacio Epist. 23. And as the same Augustine speaketh, Sacramentum fi­dei fides est: Respondetur fidem habere, &c. The Sacrament of Faith is to them Faith: It is answered, they have faith in respect of the Sacrament of faith: Ipsius fidei sacramentum fidelem facit; the Sacrament of Faith makes the child faithfull, Non rei ipsi mente annuendo, sed ipsius rei sacramentum perci­piendo, not by assenting to the matter it self, but by partaking the Sacrament thereof: Doubt yee not therefore, but earnestly beleeve that this Infant also hath his part in Christs sufferings, which is thus gene­rall for sins.

And thus I have briefly run thorough the three chief parts or points of this Text, the sufferer, his sufferings, and the occasion of his sufferings.

Now considering the majesty of the sufferer, the ex­tremity of his sufferings, and the vilenesse of the occa­sion, I cannot let all this so slightly pass, but I must needs draw out of it some further use and instruction. And first, it doth justly drive me into admiration of Christs wonderfull love to us. When David heard of the death of his dear friend Jonathan, he was so rapt with passion, & so ravished with admiration thorough the remembrance of his love, that he calleth it wonder­full: Wo is me (saith he) for thee my brother Jona­than, very kind hast thou been to me, thy love to me was wonderfull, 2 Sam. 1.

But now (O David) let me tell thee thy wonder was nothing, it was but a shaddow to this love of Christ which we have to wonder at: For Jonathan [Page 101]loved thee, for that thy carriage and behaviour both toward him and his Father did deserve it, but Christ loved us notwithstanding our carriage and behaviour deserved his and his Fathers hatred. Jonathan loved thee well, for that he much enjoyed the present, and much more expected the future requitall of thy love to him, but Christ loved us when he enjoyed our pre­sent enmity, and had no hope of any future recom­pence. Jonathan bewrayed his love to thee in that he clothed thee with his ornaments (his robes and his garments, 1 Sam. 18.4.) and armed thee with his own weapons (his sword and his bow) but Christ bewray­ed (I had almost said betrayed) his love to us in that he not onely clothed and armed us with his own spiri­tuall robes, and weapons, but also took our raggs of corporall infirmity, yea our sins upon himself. Jo­nathan loved thy life and safety well, but yet he loved his own better, for when his father for anger against thee cast his spear at him, he avoyded and fled, and would not abide his Fathers fury, but Christ loved our life and safety so well, that for it hee was content to lose his own, and did not shrink his own side from the spear. If ever therefore (O David) thou hadst cause to call Jonathans love wonderfull, much more cause have wee to give the same title to the love of Christ, and to say to him, very kind hast thou been to us, O sweet Saviour, thy love to us was wonderfull. Yea needs must his love be wonderful, seeing he him­self is wonderfull, for so the Prophet speaketh, Is. 9.6. He shall call his name wonderfull. Wonderfull then is his name, and wonderfull is his love; for behold what wonders it worketh: It caused the second person be­ing God to take our nature, to become flesh, and to unite two natures (God and Man, Joh. 1.14.) in one person: behold a wonder. It caused a Virgin to con­ceive, [Page 102]breed, and bear a sonne, and to be at once a mother, and a mayd, behold a wonder: It caused an innocent person to give his life, and shed his blood not for his friends but his for his enemies: behold a won­der: It caused the Lord of life to be billed, as St. Peter speaketh, Act. 3.15. and the Lord of glory to be cruci­fied, as St. Paul speaketh, 1 Cor. 2.8. Behold a won­der; yea it is so wonderfull, that it is supra omnem creaturam, ultra omnem mensuram, contra omnem na­turam, above all creatures, beyond all measure, con­trary to all nature. Above all creatures; for it is above the Angels, and therefore above all others: Beyond all measure, for time did not begin it, time shall never end it, place doth not bound it, sinnes doth not exceed it, no estate, no age, no sex is denyed it, tongues can­not expresse it, understandings cannot conceive it. Contrary to all nature; for what nature can love where it is hated? can forgive where it is provoked? can offer reconcilement where it receiveth wrong? can heap up kindnesse upon contempt, favour upon ingra­titude, mercy upon sinne? Well therefore (and much more justly then David) may wee make use of that speech, and say to Christ, Very kind hast thou been to us, O dear Saviour, thy love to us was wonderfull.

And now I can no longer stand in admiration of this wonder, for behold another wonder offereth it self to take me off from this, and that is the wonder­ment of our lack of love to him; for his so wonderful loving us, doth make this also to be a wonder, that we should lack love to him. The Scripture saith, that in doing works of love unto our enemy, we doe heap coales of fire upon his head, Rom. 12. Love is com­pared to fire, in heaping love we heap up fire: Now the property of fire is to turne all it meets withall into its own nature; fire makes all things fire, the coale [Page 103]maketh burning coales, Prov. 26.21. And is it not a wonder then that Christ having heaped such abun­dance of the fiery coales of his love upon our heads, we should yet remain key-cold in love to him? what mettall are we made of, that Christs fiery love cannot work upon us, or enflame us: Can a man take fire in his bosome, and his cloathes not be burnt? or can a man goe upon coales, and his feet not be burnt? Prov. 6.27. And is it not a wonder then that we can take the fer­vent fire of Christs love into the bosome of our me­mories? that wee can remember it, and passe over it with the feet of our cogitations; that we can thinke upon it, and yet receive no heat or inflamation from it? Moses wondered why the bush consumed not, when he saw it all on fire, Exod. 3.3. but behold I shew you a greater wonder, we walk (like those three chil­dren in the fiery furnace, Dan. 3.) even in the midst of Christs fiery love flaming round about us, and yet (a­lass) how little true smell of that sweet fire is there to be felt upon us?

But there may be some reason rendred of this won­der, namely because we are too much overwhelmed with the love of the world; for as love is compared to fire, so the world is compared to the sea. Now the sea is a contrary element to the fire, and doth hinder the working of it: So long then as wee lye soked in the love of the world, the love of Christ cannot inflame us.

Let us therefore rouze our selves, and shake off from us this waterish worldly love, that so wee may bee fit matter for Christs fiery love to work upon, that our hearts being hot, and the fire being kindled within us, it may break forth continually in our tongues, and in our hands, in our words, and in our works, to his praise and glory.

Thirdly, the consideration of Christs sufferings; doth move us not onely to admire his love to us, nor onely to be ashamed of our lack of love to him, but it doth also move us to love those that are like him in suffering; the poor and needy, the miserable and af­flicted are lively images and resemblances; and there­fore also should be remembrances to us of Christ: When we meet a man that is like some friend of ours: we rejoyce to doe him all the love and kindnesse that we can for our friends sake whom hee doth resemble: And shall wee not also rejoyce to shew love and kind­nesse to the afflicted and miserable, seeing they doe so lively resemble their chief and best, yea indeed our on­ly true friend Christ? Yea they doe so lively resemble him, that hee speaks of them as if they were himselfe, and puts himself in their stead; I was hungry and yee gave mee no meat, thirsty, and ye gave mee no drink; for in as much as ye did it not to one of the least of these my brethren ye did it not to me, Mat. 25. It is then a great presumption, and a shrewd suspition that wee never took Christ for our friend, or that now wee have for­gotten our friendship, if we shew no love or respect to those who are so well like him: And if we shew our selves so forgetfull of him here, as to take no notice of him in his so lively images, it will be just that hee also forget us hereafter, and answer us with Nescio vos, I know you not.

Fourthly, the consideration of Christs sufferings, doth move us, not only to admire his love to us, nor onely to love him again, nor onely to love those that are like him in sufferings, but further also, to love and embrace his very sufferings themselves, cheerfully and comfortably to entertain misery and affliction, seeing it was the speciall ornament wherewith Christ was swadled at his birth, clothed in his life, and crowned [Page 105]in his death. We use to make much accompt of those robes and ornaments which our loving friends were went to wear; therefore some doe superstitiously wor­ship the reliques of Christ, and of his Saints; but be­hold, misery and affliction is the chiefest relique that Christ hath left behind him; for with it he clothed him­self at his birth, as with a garment, and wore it all his life, and never put it off until he dyed: It was the first, and the last thing that he wore; he never slept, nor waked without it. If then we love, and make accompt of Christ, we wil also love, and make much accompt of this relique which he hath left behind him, & wil think it rather a grace then any disgrace unto us. Never was Jacob more gracious, and acceptable to his Father Isaac, then when he stood before him clothed in the garments of his rough brother Esau: then the Father smelling the savour of the elder brothers garments, said, behold the smell of my son is as the smell of a field which the Lord hath blessed, Gen. 27. And never are we more gracious and acceptable to God our heavenly Father, then when we stand before him clothed in the rough garments of Christs miseries and afflictions; for then especially we become noisom to our selves, and to the world, and therefore then especially we are as a fragrant field unto the Lord.

I speak not this to perswade any man wilfully to make himself miserable; for our Saviour himself hath pronounced it to be A more blessed thing to give then to receive. Neither doe I speak to commend, or justi­fie the counterfeit zeal of those that mock the world with a false shew of wilfull poverty, whiles (shutting themselves up in a Cloister, that they may seem to for­sake the world) they do indeed enjoy it in all superflu­ity: Or at the least the worst of their misery is no more then that which that holy man prayeth for, Pro. 30.8. [Page 106] Give me neither poverty nor riches, feed me with food convenient for me. If they have no excesse, they are sure to feel no want, but to be sufficiently provided for, both for back and belly so long as they live there; and are they not then very zealous think you in binding themselves to such a misery? But my speech is to hearten all those with comfort on whom God hath layd affliction, that they may bee so far from impati­ence, as rather to rejoyce in tribulation, Rom. 5.3. be­cause it was their Masters common lot and portion; for the Disciple is not above his Master, nor the ser­vant above his Lord; it is enough for the Disciple to be as his Master, and the servant as his Lord.

Yea not onely the afflictions of life, but death it self, and the grave should be welcom and acceptable to us; for Christ also hath passed them, and by suffering hath sanctified them unto us: so that the curse of death is turned into a blessing, and the grave is become a bed of rest, Rev. 14.13. and that Prophecie, Is. 11.8. is fulfilled, The sucking child shall play upon the holt of the Asp, and the weaned child shall put his hand upon the Cockatrice hole. There is now no danger to Gods children in the hole of death, that is, the Grave; for death hath lost his sting, and cannot hurt us; so that we may triumph and say, O death where is thy sting, O Grave where is thy victory? The sting of death is sin, and the strength of sin is the Law, but thanks be to God which hath given us the victory through our Lord Jesus Christ, 1 Cor. 15.

In the last place, let us learn, not onely to admire Christs love to us; nor onely to love him again; nor only to love those that are like to him in suffering, nor onely to love his sufferings themselves, but withall to hate sin which was the occasion of his sufferings. Sin was the occasion of Christs sufferings: for had not [Page 107] Adam sinned, Christ had had no cause or need to suf­fer: If therefore wee love him, wee cannot chuse but hate that which was to him the occasion of such a mi­serable life, and such a shamefull, painfull, and cruell death. David, 2 Sam. 23. being an high Captaine, though he longed for the water of Bethleem, yet would not tast it when hee had it, because it cost his three souldiers the hazard of their lives thathe might have it. Much more (we being servile souldiers) though our soules long for the sweet waters of sin, yet should we forbear to tast it, because it cost our high Captaine Christ not the hazard, but the very loss of his life, that we might not have it.

God shewed Moses a tree wherewith he might make the bitter waters sweet, Exo. 15.25. but behold I shew you a tree, wherewith ye may make the sweet waters of sin to become bitter. Look upon the tree of Christ, re­member his Cross, and the pains he suffered thereon, and the false sweetnesse of sin will quickly vanish, and ye shall rightly rellish the bitterness of it. If the delight of any sinne offer it self unto you, cast Christ his Cross into it: do but remember his sufferings for sin, and all sin will presently grow distastfull: For how can it choose but be hatefull to us, if we consider how hurt­full it was to him.

The Jews would not put those thirty peeces into their Treasury, because they thought them to bee the price of blood, Mat. 27.6. but therein I must say they were deceived: for Judas for that money did rather sell himself, and his own soul, then Christ or Christs blood: For Christ was sold before, even God had sold him before to death for the sin of man: For when in the fall of man the devil offered sin unto God, then did God threaten Christ unto him, namely, That the seed [Page 148]the woman should break the serpents head, Gen. 3. And had not Christ been so sold before to death for sin, not all the treasure in Jerusalem, nor in all the world could have bought him.

Seeing then that Sin was the true and proper price for which Christ was sold, how unworthy are wee the name of Christians, yea how much worse are we then Jews, if we suffer this price of blood to come into the treasury of our hearts?

If therefore any motion of pride arise in thy mind, answer, and tell it, thou art the price of blood: If any temptation of lust be offered to thine eyes, answer, and tell it, thou art the price of blood: If any provocation of anger or revenge be urged to thy hands, answer, and tell it, thou art the price of blood: If any greedinesse of gain move thee to wrong or oppression, answer, and tell it, thou art the price of blood: And whatsoever sin thou art tempted to, answer, and tell it, thou art the occasion of my Saviours death, thou art the price of Christs blood, thou mayst not therefore come into the treasury of my heart.

O blessed Lord, and sweet Saviour, we do even with astonishment admire thy passing great love towards us; we pray thee also by the fervent fire of thy great love that is upon us, to kindle in us true love to thee again; yea to all that are like thee in thy sufferings; yea to thy sufferings themselves, that we may patiently bear them whensoever they befall us. But make us truly to hate sinne that was the occasion of thy sufferings. We beleeve, O Lord, that by thy blood thou hast washt us from the guilt of sin; wee beseech thee also make us more and more effectually find and feele that by thy spirit thou doest purge us from the love of sin, that so our consciences may be comforted in all our [Page 109]life, and especially in our death, and our soules and bodies eternally saved in the life to come, by and tho­rough thy all-sufficient sufferings and satisfactions: For which unto thee, with the Father, and the Holy Ghost, three persons, one eternall God, wee render all possible praise, and thanksgiving, and desire all honour and glory, might and majesty may be ascribed for ever and ever, Amen.

WHEN Moses was to bring his brethren the Jews into the land of Canaan, he sent spies before him to search and sur­vey the land, and to bring him notice both what the goodnesse of the land was, and what was the strength of the people that did possesse it: And those spyes (when they had gone thorough the land, and surveyed it) returned, and brought of the fruit of the Country; a great bunch of Grapes, which was so big, that they were fain to put it upon a bar, and carry it between two of them: And they brought news also of mighty enemies that possessed and defended the Country, the sons of Anack, the Canaanites, the Jebusites, as you may read in the 13^th Chapter of the book of Numbers.

Not much unlike to this, Christ Jesus, our Moses, our Captain, our Deliverer, being about to bring his brethren both Jews and Gentiles into the spirituall land of Canaan, the celestiall Jerusalem, and being himself Prince of that Country, and therefore well e­nough [Page 111]acquainted with it, hee sendeth not spies to search it, but Messengers to certifie us of it, and to guide and conduct us into it.

And in this verse (now read) hee sendeth two Por­ters or Messengers, bringing of the fruit of the Coun­try between them with a barre upon their shoulders: The foremost Porter that goeth before, is knowing (If ye know) The hindermost that cometh behind, is doing (If ye doe) The fruit that they bear between them is Blessednesse (Blessed are ye) The staffe or bar whereon they bear it, is These things; If ye know these things, blessed are ye if ye do them.

And they bring newes also of mighty enemies that doe oppose and resist us, and hinder our entrance into that good land: The foremost Porter or Messenger that goeth before (that is knowing)(If yee know) that doth seem to warn us of that subtle Gibeonite the De­vil, who doth catch and snare us in his subtile slights; therefore we have need of knowing (If ye know) The hindermost Porter or Messenger, that is doing (if ye do) that seemeth to warn us of that Sea-bordering Mer­chant the Canaanite (that is the World) whose ware and traffique is Milk and Honey, sweet, but swelling meat; ye may soon take too much of it: And of that wanton tempting Moabite, that is the flesh; and of that high inhabiting Amerite dwelling upon the Mountains, that is Pride: Of which three Enemies St. John speaketh, the lust of the flesh, the lust of the eyes, the pride of life. These three enemies, not onely with deceit and subtilty, but with open violence doe stop the way of the tree of life. Therefore wee had need not to be idle, but to be doing, If ye doe them. And as those spies of Moses brought not all the fruit of the land of Canaan, but onely a tast, so these Mes­sengers of Christ doe not bring all the fruit of the [Page 112]kingdom of heaven, but onely a tast of it: Blessed are ye; but how? Inchoative non consummative, by in­choation, not by consummation; ye shall have the first fruits of it here for a tast (peace of conscience, and joy in the holy Ghost) but not the full harvest till ye come thither.

And again, as that fruit which those spies brought unto Moses was too heavy for one of them, and there­fore they put it between two of them, so that it hung equally on them both; so this fruit which Christ sen­deth by these two Messengers is too heavy for one of them: Knowing cannot bear it alone, Doing cannot bear it alone, therefore he putteth it between them, so that it hangeth equally on them both: If ye know these things, blessed are ye if ye doe them.

And again, as those spies of Moses in bearing that fruit of Canaan did bear both with one staffe, though not both at one end of the staffe, but the one going be­fore, and the other coming after, so these Messengers of Christ in bearing this fruit of Blessednesse, doe bear it both with one staffe; that is (these things) For that which reacheth unto knowing (know these things) reacheth also unto doing (do them) that is, the same things: [...] and [...], all is but these and the same things. Neither can they bear both at one end of the staffe, but knowing must goe before and lead the way, and doing must follow and come after; If ye know these things blessed are ye if you doe them.

And again, as in carrying that fruit of Canaan, if either the foremost man should be too hasty, or the hindermost man too flow, their burthen then would fall down between them, and they would both of them lose it: or if the hindermost man should strive to goe foremost, it must needs be that by their winding; and turning about they must both goe backwards. So [Page 113]here, if either Knowing that goes before should bee too hasty, and run away too fast, or if Doing that comes after should be too slow and drag behind, the burthen must needs fall downe between them, and they must both of them lose it: Or if Doing should be so hare-brain'd as to strive to goe before Knowing, it might well be called a going backwards, which is preposte­rous in reason, and monstrous in nature, but if they both go soberly and orderly together, then the burthen will be most easily, and most safely, and surely born, If ye know these things, blessed are yee if ye doe them: But similitudes go not without their differences; there­fore seeing I have shewed you one part here, let the o­ther also appear.

First, those children of Israel in carrying that fruit of Canaan could not both of them look upon their burthen, but of necessity he that went foremost must needs turn his back towards it; but here these children of the holy Ghost (Knowing, and Doing) doe both look towards; and have both their faces turned to­wards their burthen of blessedness; for why should ye know these things? because blessed are ye: And why should ye doe them? because blessed are ye: They doe both look towards Blessedness. If ye know these things blessed are ye if ye do them.

Again, those enemies that kept the children of Israel out of the land of Canaan were in possession of the land, and did inhabite it; but this cursed crew, and rebelling rabble that do keep us out of the kingdom of heaven, that is, that Gibconite the Devil, which deal­eth with us by subtilty, against whom Knowing doth seem to be opposed: and that Canaanite the World; and that Moabite the Flesh, and that Amorite Pride, which deal with us by violence, against which Doing doth seem to be opposed; these enemies (I say) are not [Page 114]possession of our promised land, nor inhabiters of it, but are borderers, or rather out-laws, living by the spoyle of men (without are dogs, Rev. 22.15.) who being kept out themselves, would keep out all others with them.

But to come more directly to the matter. I observe in this Text these five points.

First, that knowing is required (If ye know.)

2. That doing is required (if ye do.)

3. What we must know and do (these things.)

4. That neither knowing alone, nor doing alone, but both together are required to make us blessed: Not blessed are ye if you know onely; nor blessed are ye if ye do only, but both, If ye know these things, blessed are ye if ye do them.

5. The reward of our knowing, and doing, that is blessednesse (blessed are ye.)

For the first, that knowing is required.

Ratio & Oratio (saith the Heathen man) Reason and speech are the principall things that doe make men more excellent then beasts: And it is Reason especially that makes the difference: For if a man speak with­out Reason, what doth his voice differ from the voice of a beast? David saith, Man being in honour hath no understanding, but is compared to the beasts that pe­rish: Why is he compared to the beasts? Not for his want of speech, but for his want of understanding: For though a man have speech, he is neverthelesse a beast if he want reason; and if he have reason, he is never­thelesse a man though he want speech. And if we go further, and make comparison in other things, whether they be bona corporis, or bona fortunae (as hee calls them) goods of the body, or goods of fortune, as health, strength, beauty, peace, plenty, and the rest, in these things the beasts are equall, if not superiour to [Page 115]us, only it is that same bonum animi, that intellectuall faculty of the soul, apprehending things past, present, and to come, that doth set us before them, and makes them come short of us. Therefore when Solomon had the wish of his heart given him, hee desired none of those outward things of the body, or of fortune, but the onely thing that he desired was the inward good of the mind, wisdom and knowledge, because he knew that other things were common to beasts as well as to man, but onely wisdome would make him more ex­cellent then beasts, and most like unto God. Yea his wisdom indeed did make him not onely more excel­lent then beasts, but also more excellent then men: For as reason differenceth men from beasts, so wisdome differenceth men from men; according to that in the Comedy, Homini homo quidpraestat, stulto intelli­gens quid interest? What difference is there between man and man, what oddes between the wise and the foolish? A poor child that is wise (saith Solomon) is better then an old foolish King, Eccles. 4.13. Here is childhood and poverty for wisdomes sake preferred before age and dignity. Again, he saith Prov. 3.35. Fooles have dishonour, though they be exalted. Before, wisdom was honoured in poverty, and here folly is dishonoured in dignity: Fooles have dishonour though they be exalted.

But what do I lighting a candle before the Sun, and casting water into the Sea? Why doe I commend that which no man doth mislike, and why do I exhort you to goe, when as ye are voluntarily ready to run, yea (if it were possible) to fly? For there is scarce a man to be found, I say not so voyd of grace, but so mon­strous in nature, that doth not desire knowledge: If we look among the wildest savages for a man that affecteth ignorance, and doth not in some sort desire [Page 116]knowledge, we shall nodum in scirpo quaerere, we shall hardly finde this errour in the nature of man: What ventures by sea? what travels by land? what studies by day? what watchings by night doe men undertake and endure in the search and pursuit of knowledge, some in one kinde, and some in another? It was not for nought then that Christ threatned him with hell fire that called his brother fool; for there cannot be a more odious reproach given then fool; for very nature doth abhor to be ignorant. Yea so so much do men abhor ignorance, that every man doth professe himself not to be a searcher and seeker of wis­dom and knowledge, but to be a keeper and possessor of it, not a student, but a master, not to seek it, but to have it, and think it a shame to be thought to want it, and will take it in great scorn to bee told he hath it not. Every man, I say; for even the basest are ready to brag of it, as Solomon observeth, The rich man is wise in his own conceit, Prov. 28.11. And the slothfull man is wiser in his own conceit then seven men that can render a reason, Prov. 26.16. Seeing therefore that men of all, yea even the worst conditions, are thus stored and furnished with knowledge, I have more need to commend it in all, then to commend it to all. But as St. Paul in another case, so may I say in this, Shall I praise you in this? I praise you not: For this know­ledge which is so common and generall is onely in conceit, it is not in truth: And what shall I say then? that it is knowledge? Nay, but rather that it is meere ignorance, and folly, which St. Paul proveth, 1 Cor. 8.2. If any man think, he knoweth any thing, he knoweth nothing yet as he ought to know. If he know nothing, then it must be granted that his knowledge is meer folly; yea his conceited knowledge is not only folly, but it is worse then folly, Prov. 26.12. Seest [Page 117]thou a man that is wise in his own conceit: there is more hope of a fool then of him; his knowledge is worse then folly; yea it is not onely worse then folly, but it is a cursed folly, there is a wo goes with it, Is. 5.21. Woe unto them that are wise in their own eyes, and pru­dent in their own sight. Will yee know then what knowledge is, and what it is to be wise? St. Paul ad­viseth him that would be wise to turn fool, 1 Cor. 3.18. If any man among you (saith he) seem to bee wise in this world, let him be a fool, that he may be wise. This is strange doctrine, must wise men be fooles? how is that possible? yes, they must be fooles in the estima­tion or accompt of the world; they must embrace him who is to the Grecians foolishness: that is, Christ: They must follow the foolishnesse of Preaching, and they must conform themselves to that foolishnesse of God; for so the Apostle (in the name and person of the World) calleth it, 1 Cor. 1.25. They need not be a­shamed to be fooles in such kind, and in such com­pany: but especially they must be fooles in their own opinion, having an humble conceit of themselves: A­lii melius de te quam tu sentiant, & tibi minima vi­deantur quae feceris, ut majora quotidie possis, saith Lipsius: and Solomon doth plainly construe him, Prov. 27.2. Let another man praise thee, and not thine own mouth; a stranger, and not thine own lips. Know­ledge then appears to be necessary, and by Christ here to be required; yet in knowing we must not know (I mean in our own opinion) we must have an humble and meek conceit of our knowledge, and say with Da­vid, Lord I am not high minded, I have no proud looks, but I refrain my soul, and keep it low like as a child that is weaned from his mother, yea my soul is even as a weaned child.

And so much for the first point of the Text, viz. [Page 118]that knowing is required, If ye know. The second is that doing is required, If ye doe.

It is said of our Saviour, Act. 1.2. that he did doe, and teach; not teach onely, but doe and teach. And when the Disciples of John came to ask him, Art thou he that should come, or look we for another? he sa­tisfied them by shewing them his doings and workes: The blind receive sight, the halt goe, the Lepers are cleansed, Mat. 11.

And when he would make himself known to his Disciples, he shewed them his hands and his feet (hee did not shew them his head) Luk. 24.39. As Christ made himself known to be Christ, so should we make our selves known to bee Christians: Wee must shew our hands, and our feet, the works we doe, and the wayes wherein wee walk: For as a tree is known by his fruits, so is a Christian known by his works. There­fore Moses giveth it in charge to the people to birde the Law to their hand, Deut. 6.8. Hee doth not bid them slightly lay it to their hand that they might shake it off when they would, as St. Paul shakt off the Viper, Act. 28. as if it were a Nolime tangere, but bind it to your hand, that ye may do it, and continue doing it.

But some perhaps may say to me, why do you tell us of binding the Law to our hands? You should ra­ther tell us of binding the Gospel to our heads; tell not us of Fac hoc & vives, Doe this and thou shalt live: but tell us rather of that whosoever beleeveth in him shall never dye, Joh. 11.26. What need we take thought for doing when as Christ hath done all for us already? He is the Lord our righteousness, Jer. 23.6. Thus do many deceive themselves with a dead faith, as if Christ had redeemed us unto idlenesse, nay unto wickednesse. But though Christ hath redeemed us, [Page 119]yet St. Paul bid us, work out our salvation with feare and trembling, Phil. 2.12.

Simon did not begin to carry the Crosse out of Je­rusalem, nor Christ did not carry it throughout unto Mount Calvary; to teach us, that as without him we cannot beginne our salvation, so without us hee will not end it. Not that Popishly we should be co­meritors with Christ, but onely co workers with his grace, for the peace of our own consciences, the good example of our neighbour, and for the satisfaction of the Church.

But if Christ had left out this latter clause of words (if ye doe them) yet he had spoken enough for doing in the former words, onely in requiring knowing; for by knowing sometimes in Scripture is understood do­ing, to know doth imply to doe, as Joh. 17.3. This is life eternall, that they know thee to be the onely true God: Where that knowing doth imply doing, it ap­peareth by that, 1 Joh. 2.3. Hereby we are sure that we know him, if we keep his Commandements. He that saith, I know him, and keepeth not his Commande­ments, he is a lyar, and the truth is not in him: Here yee see that knowing doth imply doing, to know God is to keep his Commandements. And in this sense it is said of Christ, 2 Cor. 5.21. That he knew no sin, that is, that he did none: And of God, Mat. 25.12. I know you not, that is, I have nothing to doe with you: For he hath nothing to doe with the stoole of wickednesse, Psal. 94.20. Seeing then knowing doth imply doing, it had been enough (I say) to set us a­work, and make us be doing, if hee had said no more but this, If ye know these things, blessed are ye, though he had left out, If ye do them. But seeing he hath set down that also in plain termes, how much more are we to consider it, to remember it, and to practise it? [Page 120]But I hasten forwards, and come to the third point, viz. What we must know and do (these things.)

If yee ask mee what is here meant, and what is to be understood by these things? I answer, that if you look back into the fore-part of this Chapter, ye shall find unum necessarium one thing for all, which if yee know, and if you doe, I may say unto you, Blessed are ye: It is the example of examples, the example of Charity, which the Apostle saith, is the fulfilling of the Law; Filius Dei tam sese humiliter abjicere at (que) prosternere, ut pedes discipulorum lavet, stupendum est charitatis exemplum, Dr. Plaifore. saith an eloquent Doctor of late time, That the Son of God should so abase and prostrate himselfe, as to wash his Disciples feet, it is an astonishing example of Charity. This is that example we have here, namely, of Christs charity in washing his Disciples feet: Wherein wee have matter of learning for our knowing, and matter of example for our doing: Matter of learning for our knowing: For whereas (no doubt) he sate uppermost, or in the chief room, he riseth and leaveth his place, and putteth off his upper garment, there is his descen­sion and humiliation; he girdeth himself with a towel, there is his Incarnation; he powreth out water, there is the shedding of his blood, and the effusion of his spirit; into a bason, into all the world; peace to them that are afar off, peace to them that are near: He be­gan, there is his own inchoation; to wash or cleanse, there is outward mortification; the feet, signifying the affections, there is inward sanctification; of the Disciples, there is election; he wipeth them with the towell wherewith he was girt, there our filthiness clea­veth to his flesh, he is made sin for us: And having done, he taketh his garment, and his seat again, there is his Ascension, and Session; and being set he teach­eth [Page 121]his Disciples what he hath done, there is his conti­nuall guiding of the Church by the spirit of truth: And all this is for our knowledge and speculation.

Again, for our practise and imitation: the Master doth a good worke to his servants, there superiours have an example of charity: Peter is reproved for re­fusing, there inferiours have example of obedience. He doth the worke before them, therefore we must teach by our actions and examples: Having done, hee tells of it, and exhorts them to follow it, therefore we must teach by our instructions, and exhortations: He doth it, and telleth it to his Disciples, therefore wee must have discretion to know where to bestow exhortation; for we may not cast pearles before swine, nor give that which is holy unto dogs, Mat. 7.6. And in all the whole work we have example of so great charity, meeknesse, and humility, as is ever to be imitated, but never to be matched.

But because he saith (these things) in the plurall number, I will not therefore restrain our knowing and doing to this one last action and instruction of Christ, but rather referre them to all his actions and instructi­ons, yea to all the will of God revealed in his word: Hee that doth the will of my Father which is in hea­ven, saith Christ, Mat. 7.21. The matter (I say) wherein our knowing and doing must be exercised, is Gods revealed Will, his Will revealed in his Word: And in a word, I may refer you for the totall of it to that of the Psalmist, My hands will I lift up to thy Commandements, there's work for his hands; and my study shall be in thy statutes, there is the same work for his head. It is Gods Commandements and Statutes, Gods Will revealed in his Word that we must know and do: If ye know these things, blessed are ye if ye doe them.

Here therefore some go too far, and some come too short: Some go too far; for they will not be content­ed with Gods revealed will, but they must needs dive into his secrets, as into the incomprehensible mysterie of the Trinity, into the unsearchable counsell of Re­probation, into the secret and hidden time of generall judgement. But in these, and the like things we should not enquire, but admire, and stand amazed with Da­vid and say, such knowledge is too wonderfull, and ex­cellent for me, I cannot attain unto it, Psal. 139. and cry out with St. Paul, How unsearchable are his judgements, and his waies past finding out, Rom. 11. For secret things belong to the Lord our God, but things revealed to us and to our children, Deut. 29. We must know, and doe revealed things, but leave se­cret things to God, and not meddle with them, no more then David did; I do not exercise my self (saith he) in great matters that are too high for me. Again, on the contrary part, others there are that come too short; for they will have nothing to be the revealed will of God, but what is so in plain terms, and proper words expressed, or what their private spirit interpret­eth, or conceiteth to be implyed: But if they would stand to the rule, they should lose the use of many things, because there be no plain words for them in the Scriptures, which yet neverthelesse they doe, and may lawfully use, and with a good conscience, because though not in plain words, yet by sufficient conse­quence the Scripture doth approve them. Non nostrum est tantas componere lites, I cannot think to stint this great strife, yet I may presume to give my advise as one that hath also obtained mercy, 1 Cor. 7.25. And that is, that we be not so affraid of the shaddow as to lose the substance, nor stand talking so much of the pro­portion of the doores and windows, as to forget to [Page 123]build the house: Nor to make our selves like to the Pi­cture of Justice, that is, to have ears and mouth, but no eyes nor hands, to be all for hearing and speaking, and yet be blind in knowledge, lame in good works. Or if we have eyes, that we be not like the Idols that have eyes, and see not: Nor be so troubled with the beam of blind zeal, or with the motes of dissention, or with the scales of self-conceit, as to be pore-blind, and to see but unperfectly, as he that saw men walking, and could not discern them from trees, Mar. 8.24. And if wee have hands, that they be not hands that handle not, or else withered hands that handle without feel­ing; or else (such hands as the souldiers were, Mat. 27.27.) busied in nothing but renting & tearing the body of Christ (that is, the Church) with wounds of Schism & dissention: And our learning and knowledge be not such as St. Paul saith puffeth up: And what know­ledge is that that puffeth up? ye may see it 1 Tim. 6.3. If any man consenteth not to the doctrine that is ac­cording to godliness (he saith not, to the express words of Scripture, but to the doctrine that is according to godliness) he is puft up.

Finally, that wee think the judgement of our bet­ters to be better then our own, and that we owe much to the consent and authority of the Church: Knowing this first, that no prophecie of scripture is of any private interpretation, 2 Pet. 1.20.

The fourth point observed is, that neither knowing alone, nor doing alone sufficeth unto blessednesse, but both are required; If ye know these things, blessed are ye if ye do them.

We are mixt creatures compounded of the four E­lements, not all of the light ones, nor all of the heavy ones, but indifferently of both: we must not therefore be all levitie to ascend, nor all gravity to descend, but [Page 124]of both indifferently mixt: Not all of the fire aspi­ring beyond the Moon, hot and dry, hot in knowledge, dry in works: Nor all of the water, cold and moyst; moyst and fluent in works, but cold in knowledge: Not all of the air, nothing but a subtill lightnesse of knowledge; nor all of the earth, nothing but a grosse massie heap of actions; but having faces looking up­ward to heaven, we should ascend up to God in know­ledge; and having feet treading upon the earth, wee should descend to our brethren in our actions: For it is not enough to know onely, nor to doe only, but both must go together to make us blessed, If ye know these things, blessed are ye if ye do them.

First, that knowing is not sufficient, I told you be­fore that knowing (if it be right) doth imply doing: And that knowledge indeed is a beleeving, and there­fore a working, and therefore a saving knowledge, and therefore it is sufficient. But knowledge (according to the common acceptance) is such as the Devils have, I know thee who thou art, saith the Devill to Christ, Mar. 1.24. And this is an unbeleeving, therefore an idle, therefore a condemning knowledge: Scientia quae illuminat intellectum non accendit affectum; A knowledge that doth lighten understanding, but doth not enflame the affection: And of this knowledge ye may read Rom. 1. That it did them no good that had it; for when they knew God, and did not glorifie him as God, God gave them up to their own hearts lasts. Nay so far is such knowledge from being suffi­cient, that it will rather accuse, then excuse us, and make our condemnation the greater. He that had five Talents delivered him, had more to answer for, then he that had but one: For to whomsoever much is gi­ven, of him much shall be required, and to whom men much commit, the more of him will they ask, Luk. [Page 125]12.48. Therefore Solomon saith, He that increaseth knowledge increaseth sorrow, Eccl. 1. because the more a man knows the more he must doe, and the more hee hath to answer for if he doe it not. Therefore also St. Peter saith, It had been better for them not to have known the way of righteousnesse, then after they have known it to turn from the holy Commandement, 2 Pet. 2.21. Therefore St. Augustine prayeth, Sic doce me ut agam, non tantummodo ut sciam quid agere debeam. Teach me, O Lord, so that I may do, and not only to know what to do.

And if knowing alone bee not enough, what shall we say then for doing? that may seem to be of it self all-sufficient; for if a man do the will of God, what can be more required?

Yes, it is required also that ye know it as well as do it, and if thou doe it, not knowing it, thou doest but lose thy labour: For it is an infallible rule, that with­out faith it is impossible to please God; and it as in­fallible, that without knowledge it is unpossible to have faith: For, how shall they beleeve in him of whom they have not heard? Rom. 10.13. Without know­ledge therefore there can be no faith, without faith no pleasing of God; and so it followeth necessarily, that without knowledge there can be no pleasing of God, and that he that doth the will of God, not knowing it to be Gods will, he doth but beat the air, and labour in vain; yea so far is he from pleasing God, that hee doth directly displease and offend him: for whatsoever is not of Faith is sin, Rom. 14.23. If faith doth not draw it from the will of God as the original cause, and direct it to the glory of God as the finall cause, it will prove no better then sin, Quia non actibus, sed finibus pensant ur officia (saith Mr. Calvin) because our performances of duties are not weighed by the actions, [Page 126]but by the ends. Therefore St. Augustine calleth the good works and virtues of the heathen (splendida pec­cata) sins that make a fair shew: And Cyprian writing on the Creed, wisheth rather to doe sinfull works be­ing a faithfull Christian, then virtuous works being a faithlesse Pagan: for whatsoever is done without faith and knowledge turneth unto sin. Therefore, as at first, If ye know these things, blessed are ye; but how? not unlesse ye do them; so again, If ye doe these things, blessed are ye, but how? not unlesse yee know them. Neither knowing alone, nor doing alone can be suffi­cient to make us blessed, but both must goe together: If ye know these things, blessed are ye if ye doe them. And if it be not sufficient to have one of them alone, how much more insufficient is it to want them both? Some perhaps may think that it is no matter for works so long as they have no knowledge, and that the want of th' one shall excuse the want of th' other, that their ignorance shall excuse them? Indeed Christ excuseth the Jews by their ignorance; They wot not what they doe: but yet he plainly intimateth, that they were not innocent, or guiltlesse, in that he prayeth his Father to forgive them; Father forgive them, they know not what they do. And St. Peter testifieth of them, that that through ignorance they did it: but yet hee doth not therefore hold them innocent; for he bids them, amend their lives and turn, that their sins may be put away, Act. 3.17.

But this you may say was wilfull obstinate igno­rance, hear therefore that which may be understood of invincible ignorance, Luk. 12.47. That servant that knew his Masters wil, and prepared not himself to do it, shall be beaten with many stripes: His knowledge shall condemn him: but he that knew not, and did commit things worthy of stripes, shall be beaten with few [Page 127]stripes, his ignorance shall not excuse him: Or at the least, if it do somewhat excuse him in that he shall bee beaten but with a few stripes, yet it shall not quite clear him, for he shall be beaten with stripes. It shall be ea­sier for Sodom and Gomorrah (saith Christ) in the day of judgement then for that City. Easier: their igno­rance may somewhat excuse them: but yet hard e­nough, and little ease; for they suffered (no doubt) the flashes of hell in their consciences living, the fuell of hell in their bodyes dying (the Lord rained brimstone, and fire upon them from heaven, Gen. 19.) and the flashes, fuel, and fire of hell in their soules departed; for so St. Jude testifieth of them, they suffer the vengeance of eternall fire: And from such easinesse good Lord deliver us. Though therefore it be easier in the compa­rative degree, yet it is not so much as easie in the po­sitive degree; the word easier spoken there compara­tively and relatively, is not so much as the word easie spoken positively and simply. It was but little ease then that their ignorance brought them, even such as belong to them that know not God, that is, Christ shall come in flaming fire, and render vengeance to them, 2 Thes. 1.3. Ignorance then is as far from making innocent, as knowing alone, or doing alone is from making bles­sed: Ignorance cannot excuse us, knowing cannot suf­fice us, doing cannot suffice us, but ignorance being put away, knowing and doing must both come toge­ther, If ye know these things blessed are ye if yo do them.

Here are those two Sisters so loving to, and so be­loved of Christ, Martha and Mary: the one study­ing to know, if ye know these things, th' other earnest to doe them, if ye doe them: the one stuffing her head with Doctrine, if ye know these things, th' other filling her hands with practise, if ye do them: the one dili­gent in speculative contemplation, if ye know these [Page 128]things; th' other as busie in practique operation, if yee do them.

Here is Jacobs Ladder, touching heaven with the top, if ye know these things, and reaching earth with the foot, if ye do them.

Here is Aaron the Priest, If ye know these things, holding up the hands of Moses the Law, if yee doe them.

Here is St. Paul for Faith, if ye know these things, shaking hands with St. James for Works, if yee doe them.

Here is the Philosophers Arbor transversa, a Tree turned upside down; the root upwards, if ye know these things, the fruits downward, if ye do them.

Here are those two, not Meteors, but true lights, Castor and Pollux, which when they appear together are surely prosperous to all that sail in the sea of this life.

Here is calor & humor, the heat of Faith, the moi­sture of Workes, both of them so necessary to the life of the soul, that if either of them doe faile, or exceed the other, it breedeth death, or dangerous sicknesse.

Here is Oleum & flamma, the flame of Faith, the oyle of Works, if either of them be wanting, or super­abounding, the light of your conversation will soon goe out.

Here is Urim and Thummim, light and perfection, eyes and hands, faith and works, the two Cherubims, knowing, and doing, turning both their faces toward the Mercie-seat of blessedness; If ye know these things, blessed are ye if ye do them.

Blessed are ye, which is the reward of our know­ing and doing, and is the last thing that I have before observed in the Text. [...], which I crave leave [Page 139]to read (blessed) for the Translators doe allow it, in as much as (though here they render it (happy) yet nine times together they read it blessed, Mat. 5.

Blessed are ye for your knowing, because ye do what ye know: and blessed are ye for your doing, because ye know what ye do: blessed are ye internally, for the peace of your consciences is unto you a continual feast; blessed are ye externally; for your light shineth before men, that they may see your good works, and glorifie your Father which is in heaven: Blessed are ye super­nally, for God is not ashamed of you to be called your God; for he hath prepared for you a Citty: Blessed are ye in things temporal, in things spiritual, in things eternall. In things temporall, read the 28. of Deut. Blessed shalt thou be in the City, and blessed also in the field, blessed shall be the fruit of thy body, and the fruit of thy ground, and the fruit of thy cattle, blessed shalt thou be when thou comest in, and blessed when thou goest out. In things spirituall; for your under­standings shall be illuminated, your wills rectified, your affections sanctified, your old man mortified, your new man quickned, and ye wholly made accept­ed in the beloved. In things eternall; for there is an inheritance immortall, undefiled, and that fadeth not away reserved for you in heaven, where ye shall have joy without sorrow, health without infirmity, plea­sure without satiety, life without death, and indeed I cannot tell you what, but this I may warrant, all that ye would, and nothing that ye would not, as appear­eth Psal. 16.11. In thy presence is the fulness of joy: and Psal. 17.15. When I awake up after thy likeness I shall be satisfied with it.

Blessed (are) ye in the present Tense (which I adde as a vantage to the former Notes, as being indeed the [Page 130]speciall of all) even now already ye have obtained it: Now whiles ye dwel with Mesech, and have your habi­tation among the tents of Kedar: now whiles ye live in this vale of tears, in this sea of glasse, in this dunge­on of the flesh, now, even now blessed are ye. Blessed are ye in the unchangable decree of God the Father, who hath elected you, in the Incarnation of God the Son who hath redeemed you, in the effectual operation of God the holy Ghost who hath sealed you. Blessed are ye in the knowledge of God, who hath called and justified you, in the knowledge of the Church, who hath received and acknowledged you, in the know­ledge of your selves, your own consciences testifying, together with Gods Spirit bearing witness with your spirits that yee are the children of God. Blessed are yee: for though yee shall not take possession of it till your soules be parted from your bodies, Eccl. 12.7. and though ye shall not have the compleat per­fection of it till your bodies be raised again, and re­united to your soules, Heb. 11. yet even in this life ye have the pawn and pledge of it, 2 Cor. 1.22. (Ar­rham spiritus) the earnest of the Spirit, a pure heart, and good conscience, and faith unfeigned, 1 Tim. 1.5.

And now concerning the present busi­ness, Of the Visita­tion. which is the occasion of our meet­ing, and of my present speaking, I need say nothing of it; for my Text hath said all al­ready: If ye know these things, blessed are ye if ye doe them.

To, or for our quickning to this, or any other du­ty, what need more be sayd then this, that our pro­fessed burthen of blessednesse, our hoped weight of glory dependeth equally on our knowing, and doing [Page 131]our duty. Neither can I judge any of you my hear­ers to have need of more application of this unto you. This assembly consisteth especially of three sorts, Churchwardens, Ministers, Visiters: And each of these (concerning the businesse in hand) I hope I need question no otherwise then Saint Paul questioned Agrippa; Beleevest thou the Prophets? I know thou beleevest. So I now to you; Are yee prepared and ready to doe your duties? I know yee are prepared.

To the Churchwardens why should I make other question, seeing the businesse is not new, but very an­tient, and of frequent use, and seeing they are taught their lesson not by rote, but by book, having Articles to direct them whereof to consider, and whereto to answer.

To the Ministers why should I make other question, seeing their lips are to be the preservers of knowledge, Mal. 2.7. and their foreheads the stamps of holiness, Exod. 28.38. I may say therefore for them, as the pa­rents of the born blind man answered for their sonne concerning his blindnesse and recovery, Hee is old e­nough, ask him, he shall answer for himself, Joh. 9.20. To the Visitors what need I make other question? seeing they cannot bee ignorant that hee who saith to them, I have said ye are Gods, addeth also immedi­ately, but ye shall die like men: yea and in another place professeth himself to be the Visiter of Visiters: Namely, that in case of forsaking his Law, and not walking in his Judgements, he will visit such offences with the rod, and such sinne with scourges, Psal. 89.31. What need I then say any more of this businesse? yet I remember a passage of Mr. Latimer (that man of the worn-out-age) being challenged, and taxed for some­what [Page 132]spoken by him before, and concerning the King, he answered, Would ye have me preach before a King, and say nothing of a Kings duty? This made mee to think it unfit for me to preach at a Visitation, and say nothing thereto properly belonging. To avoid this therefore, I offer to your consideration, and reforma­tion two abuses, which I take to be no small ones; for they touch our coppyhold (as I may say) or rather our Freehold, the honour and dignity of our Sacraments.

The first concerneth the former Sacrament, Bap­tism; and namely in this, that it is grown a com­mon custom to keep children from Baptism till the moneth be up for the Mothers churching sake: some for state, some to save charges. But if the childe bee dead bom, the parents grieve to look upon it, and speedily commit it to the earth, and shall not the ap­prehension of spiritual death be also grievous, and make us speedily seek the remedy? to bury that death in Christs death? Circumcision was a bloody and cruell, a tedious and grievous Sacrament, as may ap­pear by that forty years forbearing of it for journeying sake, Josh. 5.6. and by the prevailing of Simeon and Levi, two men (for there be no more mentioned) to the Massacre of all the Males in a whole City, being newly circumcised, Gen. 34.25. Yet that Sacrament might not be omitted past the eighth day. But our Sacraments (as St. Augustine observeth, Aug. Ep. 118.) are numero pancissima, observatione facilima, few, and easie, and shall wee presume then to delay Baptism (which is to us in stead of Circumcision) till the moneth bee up? The Minister is required to bee speedy in ministring it in case of danger: And doth not this also binde the people to shun delay, and to [Page 133]prevent danger? Yea the Common Prayer book in the beginning of private Baptism injoyneth, that Bap­tism be not delayed past the first Sunday or Holy day, without cause approved by the Curate: And is it not a shame that an abuse should grow to a custom, which every curate may remedy? When Demetrius called in question the dishonour of Diana, and the despising of her magnificence (as hee calls it) the multitude made an outcry no lesse then two hours long, Great is Diana of the Ephesians, Act. 19.27. And shall we see the dis­honour of God, and the despising of his magnificence and munificence (in that Image which is not from Jupiter, but of Jehovah) grow into a custom, and shall we keep silence? Enough of this, for I know to whom I speak.

The other abuse (which I complain of) is to the dishonour of the other Sacrament. Namely, it is (as it seems) a custom or fashion in these parts, to bring Joy sops (as they call them) cups of Wire and Sops to the Communion table at the time of Weddings, and to fill the same table with pots and cakes immediately af­ter the end of the marriage, that the Bridegroom and Bride and their company may eat, drink, and be mer­ry: But what hath carnal eating and drinking to doe with that table which is provided onely for the soules fast? Yea the Canon forbids any Feasts, banquets, or drinkings to be kept in the Church, Chappel or Church­yard, much more at the Communion table, except the Communion feast onely proper thereto. Yea in the Common Prayer book the Communion is appointed to be ministred and celebrated in, or with the Marriage businesse, and the Bridegroom and Bride are then also injoyned to receive the same. It is no good fashion then that Christs cup should give place, and be forgotten for Joy sops sake, and that this should come in use instead [Page 134]of that, is a soul mistake. These abuses I desire may be reformed; yet withall I crave favour that I may not be in this as an informer to bring any one in question at this time for any thing past, but that upon this war­ning there may bee future reformation: wherein if I speed, then I have not said nothing concerning a Visi­tation. The rest I leave to God and you, beseeching the Lord so to enlighten our heads, and sanctifie our hearts, and strengthen our hands, that we may both know and doe our duties effectually to the ob­taining of everlasting blessednesse tho­rough Jesus Christ, &c.

Trino-uni gloria.

The Kingdom of Heaven is like unto a Net that that was cast into the Sea, and gathered of every kind, which when it was full, they drew to shore, and sate down and gathered the good into ves­sels, but cast the bad away.

IT is sayd of our Saviour Rev. 3.7. that he hath the key of David, and openeth, and no man shutteth, and shutteth, and no man openeth. And it seemeth he did this much (in his time) by Parables: For in them he was most frequent and fami­liar, as appeareth here ver. 34. All these things spake Iesus unto the multitude in Parables, and without a Parable spake he not unto them. And the end and reason he sheweth ver. 11. namely, for opening to his disciples, but for shutting to others: Therefore his Parables are in this Chapter especially concerning the Kingdom of Heaven.

Now the Kingdome of Heaven is diversly taken; sometimes for the Church Triumphant, and state of glory, as Mat. 5.20. Except your righteousness ex­ceed the righteousness of the Scribes and Pharisees, ye cannot enter into the Kingdom of Heaven. Sometimes [Page 136]for the Church Militant, and state of Grace, as Mat. 19.14. Suffer little children to come unto me, and for­bid them not, for of such is the Kingdom of Heaven. Sometimes for the gathering of the Church, the Mi­nistry of the Word, the very Kingdom of the Gospel, as Mat. 21.43. The Kingdom of God shall be taken from you, and given to a nation that shall bring forth the fruits thereof. And so it is in this, and most of the other Parables of this Chapter: Lutz Har. Evang. Regnum coelorum in praesenti non significat vitam & faelicitatem beatam, sed totum my­sterium, five negotium Evangelii: The Kingdom of Heaven in this place doth not signifie the life of bles­sednesse, but the whole businesse and mystery of the Gospel. Theophylact. Sagena est doctrina piscatorum: The draw-net doth signifie the Doctrine of Christs Fishermen.

Here then we have an excellent description, and expression of the publishing of the Gospel, the very Ministeriall work of Preaching. It is expressed by its dignity and honour (it is the Kingdome of Hea­ven.)

2. By its property or effect (it is a draw-net cast in­to the sea) for so the word may be read, Sagena a draw­net.

3. By its end, upshot, or issue; it hath first its ful­nesse (which when it was full) and then its tryal (they drew to shore, and sate down, and gathered the good into vessels, but cast the bad away.

The first part of this description of the Ministerial work is by its honour or dignity, it is the Kingdom of Heaven: Behold its honour, yea indeed its double honour. It is a Kingdom, and it is a heavenly King­dome.

First, it is a Kingdom; For it hath been the work [Page 137]of Kings, and it is still a work that worketh upon Kings.

It hath been the work of Kings; for Melchisedeck a King was also a Priest, and David a King was also a Prophet, and Solomon a great King affected, and a­dopted to himself the name of a Preacher. And it also worketh upon Kings even to subdue, and conquer them, and in a sort to depose and put them down; not temporally from their seats or thrones according to Popish presumption, but spiritually from their sins, ac­cording to Gods ordination: Not peremptorily in pride commanding (as if a Priest might beard a King) but meekly in reverence exhorting, as in the message of the King of Kings. And that it hath this force in this nature to subdue Kings, witness the many Kings and Kingdoms that have been drawn from heathenish superstition to Evangelicall profession by this silly net of simple Fishermen. All which together do cry the truth of that which the Prophet spake concerning the Church Is. 49.23. Kings shall be thy nursing fathers, and Queens shall be thy nursing mothers: and of that Psal. 72.11. All Kings shall fall down before him, all nations shall do him service.

Yea not onely it hath this power in this kind to put down, but also in the same nature to set up, and make, to invest, and to ordain Kings; I mean spiritu­ally, to make spirituall Kings: so that by meanes of this our Ministry, that also is fulfilled and brought to passe Exod. 19.16. Ye shall be unto me a kingdome of Priests: and that Rev. 5.10. Thou hast made us un­to our God Kings and Priests, and we shall reign on the earth.

This is armour of proof unto the Ministers, and touch of proof unto the people.

It is armour of proof unto the Ministers, to defend [Page 138]them against the piercing of others obloquie, and a­gainst the pinching of their own industry; against outward shame, against inward pain: For seeing their calling and employment is so high and excellent, so great and honourable, as not onely themselves to be, but also to make others Kings; and in this sort to de­pose the spiritual kingdom of darknes, and to set up the kingdom of grace: what cloud of shame, what storm of pain can be sufficient to dazle the light, or to abate the heat of this sun-shining honour? or with what difficulty objected or conceited may we be dismayed? seeing God hath so honoured us, as not only to be his workmen, but co-workers with him, 2 Cor. 6.1. Yea to stand in his stead, and to act his part; We are Am­bassadors for Christ, as though God did beseech you through us; we pray you in Christs stead that ye be re­conciled unto God. Yea and hath so far imparted himself unto us, as to affirm, He that heareth you, heareth me, and he that despiseth you despiseth me, Luk. 10.16. This therefore may well be our sufficit, our sufficient satisfaction against all discomforts, and dis­couragements, and make us say, The lot is fallen to me in a fair ground, yea I have a goodly heritage, Ps. 16.6.

Secondly, it is touch of proof to the people, to tell what metall they are, whether currant or counterfeit: For if they be as they should be, and receive this work of ours effectually, then they are informed in know­ledge, reformed in wickednesse, conformed in holi­nesse, they are strengthned to strive with nature, and elevated to the strain of grace: They are no more slaves to lust and pleasure, but even in all tribulation more then conquerors, Rom. 8.37. they beat downe their body, and bring it into subjection, 1 Cor. 9.27. They crucifie the flesh, with the affections and lusts, [Page 139] Gal. 5.24. they are born of God, and doe overcome the world, 1 Joh. 5.4. they are made Kings. Yea not onely they shall finde this alteration and exaltation in themselves, but we shall also find a change of their affection and disposition toward us (for it is unpossible that this great work should be wrought in them, but they must acknowledge the instruments and workers) their contempt will be turned to reverence, their neg­lect to respect, their spight to love, their grudging and murmuring into freewill offering, liberall contri­buting: Esteeming us as the Ministers of Christ, and Stewards of the secrets of God, 1 Co. 1.4.1. Even so far forth, as not onely inwardly to conceive, but even outwardly to expresse that acclamation, How beau­tifull are the feet of them that bring glad tidings of peace, and bring glad tidings of good things? Rom. 10.15.

And so ye see the honour of this work in respect of what it is. A Kingdom.

Secondly, the same also appeareth in regard of its quality, considering of what kind it is (an heavenly kingdom.)

It is said to be of heaven for its Kings sake, and for its kinds sake. For its Kings sake, who only is Christ the Son of God, the heavenly King. This kingdome hath no King but that Caesar who onely is semper Au­gustus, the King of Kings, and Lord of Lords. And for its kind sake also, being no naturall rule, or tem­porall regiment, but supernaturall and divine. This therefore must needs be great addition to that former point of honour. It is a kingdom to make men Kings: It is an heavenly kingdom to make them good Kings, which of all works is the best and greatest. Man is called a little world, yet the rule of himself is greater then of the great world; for he that ruleth his own [Page 140]mind, is better then he that winneth a City, Prov. 16.23. Alezander having subdued the great world, or at least a great part of the world, where was his ho­nour when he failed in that little rule of himself? Surely he then being in honour had no understanding, but might be compared to the beasts that perish. It is therefore more honour to have our hearts thus crown­ed spiritually, then to have our heads invested with a temporall crown, even as much as it is more to bee a good man then a great man, or as the soul is more worth then the body, or the body and soul more worth then the world, or heaven more worth then the earth. And such is the nature of this kingdom, so doth it inthrone and crown us, spiritually, not tem­porally, heavenly not earthly: My kingdom is not of this world (saith our Saviour, Joh. 18.36.)

And here both sellers and buyers, both Ministers and receivers, both Priests and people may see what kind of commodity they have in hand, and learn how to deal therein. It is a heavenly traffique, they may not be earthly or carnally minded in it.

The Minister, he may not make merchandise of the Word of God, or at least no other then free merchan­dise, as the Prophet Isaiah doth, Is. 55.1. Ho every one that thirsteth come ye to the waters; and ye that have no money come buy and eat: He may not begin it with what shall I give for it, as if the gift of God might be obtained with money: for that was Simons sin, who thereby shewed himself to be in the gall of bitterness, and in the bond of iniquttie, Act. 8.18. Nor yet with what shall I have with it? as if Christ were to be sold at a price, for that was Judas his sin, who therefore hanged himself, and burst asunder in the midst, Act. 1.18. Not but that he may rejoyce in his labour, and take his portion, Eccl. 2.24. & 5.17. For [Page 141]that in all degrees is the gift of God. And in this par­ticular, the labourer is worthy of his hire, Luk. 10.7. And thou shalt not muzzle the mouth of the Oxe that treadeth out the corn, 1 Cor. 9.9. but it must be done willingly, and of a ready mind, not for filthy lucre sake, 1 Pet. 5.2. His work is heavenly, his aim and end likewise must be heavenly and holy, and voyd of earthly respect.

The people also must take it as it is a spiritual, not a carnal commodity, and therefore be contented to be discontented, and pleased to be displeased, and think it their honour to be dishonoured as concerning the flesh and the outward man, accounting the faithfull wounds of a lover better then the pleasant kisses of an enemy, Prov. 27.6. And Gods precious balms (though they break the head Ps. 114.5) yet (because they heal as soon as break) more acceptable, more comfortable, more estimable then the old serpents apples offered from the forbidden tree, because though they delight the eye, and please the tast, yet in delighting and pleasing at once they also kill and destroy.

And so much of the first part of the description of the Ministry of the Word, namely by its dignity, and honour, the Kingdom of Heaven.

The second part or point is its property, practise, or effect: It is a draw-net cast into the sea, which gather­ed of every kind.

The summe of all this together is to expresse it to be a very catching craft, a very Fishermans work, a catching of men, as Mat. 4.19. Follow me, and I will make you Fishers of men: of men, that is, of souls: For animus cujus (que) est quis (que) the soul is the man even in heathenish accompt: And in the Scripture phrase soul is usually put for person, so many soules for so many persons, Gen. 46.27. Act. 27.37.

But the particulars of this summe may bee thus sorted.

1. Its secresie, simplicitie, and unity, in that it is a Net.

2. Its force, and its lenity, in that it is a draw net.

3. Its powerfulnesse and danger, in that it is cast into the sea.

4. Its generall capacity, in that it gathereth of every kind.

First, it is a Net, and here is secresie, simplicity, and unity.

1. Secresie; for the use of Nets generally is secret, whether it be in fishing, fowling, or hunting: Surely in vain the net is spread in the sight of any bird, Prov. 1.17. But especially in fishing it is so secret, that the Fisher himself takes he knows not what, but even what the winde and tide brings in. Such secresie is in this spirituall Net of the Gospel: I mean not in secret laying (for it must be openly spread) but onely in re­gard of secret taking, wee take wee know not what: For the Net may be spread in vain, if the fish come not in; witnesse St. Peters lost labour all night, till as­saying againe at his command who commandeth windes, and seas, he inclosed a great multitude, Luk. 5.5. Little did St. Peter know what motion drew that shoale of fish into his Net: No more then the Is­raelites knew what wind blew that heap of Quailes about their camp: and yet the Text saith, There went forth a wind from the Lord, and brought Quails from the sea, and let them fall by the Camp round about, Num. 11.31▪ The same Lords holy wind it is likewise that brings fish into our Net: The wind bloweth where it lusteth, and thou hearest the sound thereof, but canst not tell whence it cometh, or whither it goeth, so is e­very one that is born of the spirit, Joh. 3.8.

If then it be thy lot to come within the compasse of this Net, though it draw thee contrary to thy course, and straiten thy desired liberty, yet strive not, struggle not, snarle not, defile not the Net, bite not the Fisher, but rather humble thy self under the mighty hand of God, Jam. 5.6. acknowledge the all-disposer, it is his secret work.

Again, in that it is a Net, here note simplicitie: Here are no false enticing allurements, but plain taking, plain dealing: Hooks are covered, and hid with bait to allure the fish to be taken, but in Nets there is no baiting, no colouring, no deceiving; especially in the draw net, no skill but plain drawing. So is it in this our spiritual Net, no cosening, but a plain cast of fore-right drawing; no pleasing, but rather displeasing baits: Take up the crosse, Mar. 10.21. Suffer affliction as the good Souldiers of Jesus Christ, 2 Tim. 2.3. On­ly this is all, it promiseth safety to the taken, but losse to the not taken; For whosoever will save his life shall lose it, and he that shall lose his life for Christs sake, the same shall save it, Luk. 9.24. Look not then for baits, hearken not for pleasures, this Net doth not yeeld it, here is no such kind of taking, if thou wilt be taken, thou must be crost even to the full denying of thy self.

And again, in that it is a Net, here note unity. The draw net consisteth of many lines, plummets, thrids, knots, yet all make but one Net: Yea so in this place, it is set forth singularly (a Net) whereas elswhere there is often mention made of Nets in discourse of Fishing, or Fishers in the scriptures; Mending their nets, Mat. 4.21. Washing their nets: Let slip your nets, Luk. 5.2, 4. But here it is (a net) expressing unity. Such is our spiritual Fishing-net, alwaies one, though diversly composed, diversly disposed. One in respect of [Page 144]the author; These all worketh one and the self same spirit distributing to every man severally as he will, 1 Cor. 12.11. One in respect of the matter; Ye are called in hope of your calling, one hope, one baptisne, Eph. 4.4. One in respect of the end; for the gathering together of the Saints, for the edification of the body of Christ, Eph. 4.12.

O then blessed are they that build on Christ, and after his levell; for he is the corner stone, making uni­ty, two walls to be but one, and that is strengthning, and inlarging; for peace and plenteousnesse goe toge­ther, Psal. 122.7. But wo be to them that build Tow­ers of Babel, that is division; for that also is confu­sion: Every kingdom divided against it self shall bee brought to nought, Mat. 12.25. And blessed are they who being gathered by this net, are also united in it: For, the wisdom that is from above is first pure, then peaceable, Jam. 3.17. But wo be to them that have bodies and souls united in place and means, but heads, and hearts, and hands divided in life & manners: For if ye have bitter envyings, and strife in your hearts, rejoyce not, neither be ye lyars against the truth, this wisdom descendeth not from above, but is earthly, sen­sual, and devillish, Jam. 3.14. Endeavour therefore to keep the unitie of the spirit in the bond of peace, Eph. 4.3. The unity of the spirit, that's in faith; In the bond of peace, that's in life. Fulfill ye my joy that ye be like minded, having the same love, being of one accord, and of one judgement, Phil. 3.1. That ye be like mind­ed, that's for opinion; having the same love, that's for affection; being of one accord, that's for man­ners; and of one judgement, that's for doctrine: For this no doubt is the intent and end of that prayer of Christ, that they all may be one, as thou, O Father art in me, and I in thee, that they may be also one in us, Joh. 17.21.

And so much of the particulars observed, in that it is said to be like a Net.

In the second place I observed its force, and lenity, in that it is like to a draw-net; for so the word is, Sa­gena, the great net, the drag, tramel, or draw-net, and the sense implyeth it: For it is said here to gather, It gathereth of every kind, therefore it is not a net layd to lye still, but such a one as takes by drawing: Herein therefore I note both force and lenity: Force, for it draweth, there can be no resistance; Lenity, for it but draweth, there is no great violence: Fishes are caught as well with the Angle as with the Net; but in the Angle there is stronger tugging, suddener hoysing; therefore the Angle takes but one at once, but the Net goes leisurely, and gently along, so as the Fish have also their swimming, even in their taking, and so crescit eundo, it takes whole multitudes at once. So is it in this our spirituall Net: Here is force; for it is the power of the Word that first worketh the wil, and then also worketh upon it: It is he that worketh both the will and the deed, Phil. 2.13. It is Gods power that both beginneth and continueth all our motion in grace; for no man can come to me (saith Christ) ex­cept the Father draw him, Joh. 6.44.

And with this force here is also lenity; for this draught is neither violent, nor sudden.

Not violent, but mild and gentle: My yoke is easie, and my burthen is light, saith our Saviour, Mat. 11. I drew them with the cords of a man, even with bands of love, Hos. 11.4. There is indeed constraint; for, whatsoever the Lord pleaseth, that doth he in heaven, and in earth, in the sea, and in all deep places, Ps. 135.6. even in the deep of mans heart: But yet withall there is liberty, even the glorious liberty of the sons of God: even as the fishes are drawn, but not without [Page 146]their own swimming. Neither is this drawing sudden, but moderate, and by degrees. Some indeed are (as it were) angled up to heaven even by sudden motion; effectually called, as Paul from a persecutor to a Prea­cher, Act. 9. and the thief from a reviler to a confessor, Mat. 27.44. Luk. 23.40. But this is but by ones, now and then, rare examples. But the more ordinary way of Gods calling, and taking, is by leisurable knocking; I stand at the door and knock, Rev. 3.10. Gods Word is likened to an hammer that breaketh the stone, Jer. 23.29. Yet it alwaies breaketh not the stony heart at the first blow, but by degrees; Gutta cavat lapidem non vi, sed saepe cadendo: The drop of rain holloweth the stone not by force, but by often falling. And so doth Christ usually prevaile by his spirit: Hee shall come down like the rain, even as the drops that water the earth, Ps. 72.6.

Learn here, first to bee humble, to deny naturall strength and freedome of will, and to acknowledge Gods power in drawing thee; The hour cometh and now is, when the dead shall hear the voice of the Son of God, and they that hear it shall live, Joh. 5.25. Thou art but a dead thing till this voice doth quicken thee. St. Paul saith in another case, Boast not thy self, and if thou boast, thou bearest not the root, but the root thee Rom. 11.18. It may be truly also said in this case: Boast not thy self, and if thou boast, thou drawest not the net, but the net thee. It is Christ that makes this beasting, and justly; for why? we have compelled him (even so to stop our presumption) to take it wholly off from us: Let him bee true therefore, and every man a lyar: for thus he boasteth, I when I am lift up from the earth, will draw all men unto me, Joh. 12.32. There's the primus, and the ultimus motor, the beginner and ender of this draught, the author and fi­nisher of our faith, Heb. 12.2.

Secondly, learn also here to bee carefull and dili­gent, and think not that the force of this draught doth priviledge thee to be idle: Thou art drawn indeed by a superiour force, and so, as (like the fish in the net) thou haste thy swimming, thine own motion: Thou art first dead, but Gods voice shall pierce thy deadness and make thee hear, and then thou shalt not be dead still, but live, that is, have thy motion. God worketh thy will indeed, but not to make it idle, but to set it on work: Work out your own salvation with fear and trembling, Phil. 2.12. Take therefore the Churches resolution Can. 1.4. Draw me, and we will run after thee: and that of the Psalmist, I will run the way of thy Commandements when thou hast set my heart at liber­ty, Psal. 119.32.

Thirdly, learn here also to be fearfull, be not high minded, but fear, Rom. 11.20. Blessed is the man that feareth alway, Prov. 28.14. Thou must not think thy self to be caught at the first pull; much lesse mayst thou presume on thy taking when thou hast yet felt no pulling, or tugging, or drawing at all, but with much patience thou must endure, and with perseverance ex­pect the accomplishment of Gods work upon thee: Giving diligence to make thy calling and election sure, 2 Pet. 1.10. Proving thy self whether thou art in the faith or no, 2 Cor. 13.5. The sprouting blade of corn upon the house top comes to no timely harvest, it fill­eth not the mowers hand, nor the binders bosom, Psal. 129.7. And they that are most rash and sudden in profession, commonly prove to have no root, and to endure but a season, Mat. 7. For as not every calling to the Lord-doth make repentance, Not every one that saith to me, Lord, Lord, shall enter into the Kingdome of heaven, Mat. 7. So neither doth every calling from the Lord make faith; Samuel was called the fourth [Page 148]time before he was sped of his errand, 1 Sam. 3. Yea Judas, after all his illumination proved but a lost child, Joh. 17.20. Be sober therefore in the beginning, that thou mayst hold out unto the ending, and so run that thou mayst obtain, 1 Cor. 9.24. for the hasty run­ner commonly is soonest out of breath. St. John did outrun St. Peter, and yet went last into the sepulcher, Joh. 20.4. The work of the spirit by the Ministry of the Word, is no violent, or sudden hoysing (like to Eli­jahs whirlwind, 2 King. 2.11.) but a moderate draw­ing, like to a draw-net.

And so much of the particulars observed, in that it is compared to a draw-net.

3. In the third place I observed painfulness, and danger, in that it is said to be cast into the sea.

First, painfulnesse: For the word (cast) implyeth not only the bare casting in but also the drawing, and the whole managing of the work of Fishing, which is the main matter of the Fishers labour: For though it costeth him a great deal of pains to knit his net, and to contrive it in its fashion (for he is no right Fisher­man that cannot knit his own net) yet is it much more paines and labour to exercise it in the sea, without which all is in vain. And this also is the main matter of our calling, even this very labour and exercise of spirituall fishing, I mean the very exercise of Preach­ing, it is laborious, as well in practising, as in prepa­ring: Yea without this, all skill in contriving, all art, all learning, all knowledge, is all (shall I say) nothing? yea worse then nothing, instead of honouring us, it will but condemn us: For, not to be able to labour is miserable, but not to be willing, is punishable; there­fore St. Paul confesseth, Necessity is layd upon me, and woe is me if I preach not the Gospel, 1 Cor. 9.16.

Let no man therefore that undertaketh this Net, think that he taketh a cushion, or couch to sleep on, a soft means of sweet ease, but rather a labour of little ease, a work that will require the straining of all his strength, the striving of all his power, even such a bur­then as St. Bernard saith, Ser. 2. de Asc. Dom. is Ange­licis humeris formidandum, too heavy for the Angels shoulders; and as St. Paul makes question, Who is suf­ficient for it? 2 Cor. 2.16. Presbyteri officio perfun­ctoriè acto nihil facilius, sed apud Deum nihil tristius: rectè autem acto, nihil laboriosius, sed apud Deum nihil beatius, saith St. Augustine (August. Valerio Epist. 148.) Nothing is more easie then the Ministers office if it be slightly handled, but in respect of God nothing more heavy: and being rightly done, nothing is more laborious, but in Gods sight nothing more blessed.

And if this were generally well understood, it were unpossible that our calling should finde so much con­tempt, and our labour so much begrudging of recom­pence as commonly it doth. Patrons would not give that which is holy unto dogs, Mat. 7.6. (rob Churches to maintain expences) Neither would the people re­ceive holy things as dogs, turning again against the Minister, and all to renting him in his credit with their tongues, in his profit with their hands, but rather all injuring would bee turned into pittying, if not for our labour sake, yet for our reckoning sake, for the burthen wee beare, if not for that wee doe dis­charge.

2. Again, with painfulnesse observe also danger, in that it is said to be like a Net cast into the sea: For no lesse danger then labour appears herein: For the Fisherman though he goes not far to sea, yet goes in great danger, having but a tottering boat, easie to bee overturned with the winds, apt to be filled with the [Page 150]waves: Besides, even the Fishes themselves many times do endanger him, when he meets with strong and stur­die ones, Sea-monsters; they tear his net, and tilt his boat, and take him in stead of being taken by him, and make him a prey to the prey he seeketh. Such is also our condition of danger in our spiritual fishing: Our Doctrine (which is our boat wee fish in) is subject to contrary winds, so that except wee keep very upright, and steer very strait, we are apt to totter, yea to be til­ted over-boord: our boat is also subject to be annoyed with the waves of our own lusts, the flouds of our own concupiscence, or unclean conversation: For we also are flesh, and many times, though sitting in Moses chair, and teaching things to be followed, yet doe wee things as much to be avoyded, and so our ill life pulls down more then our good learning and labour can build up, which turnes to our own danger: Besides, the Fishes themselves whom we seek to take, oft times doe en langer us: For it were well sometimes if wee could say with St. Peter, Master, we have laboured all night, and have taken nothing, Luk. 5.5. For worse then nothing (too often) we take carps, mocks, taunts, jestings, deridings. This was Ezekiels lot; My peo­ple sit before thee, and hear thy words, but they will not doe them, for with their mouths they make jests, &c. Eze. 33.31. Yea & somtimes we meet with such sharks, & sturdy jacks that do strive as much to take us, as we to take them. This was Christs own lot (besides many of his followers) who were taken and destroyed by those whom they laboured to take and save. Which may well make us wary, but not weary in our worke: We must bee wise as serpents, but innocent as doves, Mat. 10.6. Thou son of man be not thou rebellions like this rebellious house: thou son of man fear them not, though briars and thorns be with thee, and thou doefi [Page 151]dwell among Scorpions. We may not fear them which kill the body, but we must preach the Word, be instant in season, and out of season, improve, rebuke, exhort, with all long suffering, 2 Tim. 4.2. Yea rather this may comfort us, and bring shame and fear upon the world, that yeeldeth such Monsters. If ye were of the world, the world would love his own, but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you, Joh. 15.9. How long may we labour before we take such a fish as St. Peters was? one that hath money in his mouth ready to discharge our debt, Joh. 15.4. or such a one as To­bias was? one that comes up voluntarily, and offers himself to be taken, yea yeelds his heart and liver to be broyled on the coals of zeal, as an incense for us; yea his very gall to be medicinable unto us, Tob. 6. Or such a one as Jonahs was? one that is ready (when storm and tempest is upon us) to receive us, and that not on his back (as Arions Dolphin in the Fiction) but in his very bowels to bear us safe to land, and to set us on safe ground, Jon. 1. No, no, the world is a sea, and worldlings are great Leviathans taking their pastime in spoyling: But the Lord shall punish such Leviathans with his sore, and great, and strong sword, Is. 27.1. And smite the heads of them in peeces, Psal. 74.15. Yea there is another deeper sea, that is hell, and another greater Leviathan, that is the Devil, of whom all devourers may justly fear to be devoured: For we to thee that spoylest, when thou shalt cease to spoyl, thou shalt be spoyled, Is. 33.1. But as for us, if we be not weary of well doing, in due time we shall reap if we faint not, Gal. 6.9. And when the chief Shepheard shall ap­pear, we shall receive an incorruptible crown of glory, 1 Pet. 5.4.

And so much of the particulars observed in the word (cast into the sea.)

4. In the fourth place I observed the generall capa­city of this Net, in that it is said to gather of every kind.

There is ready reason of the name or title (Catholick) given to the Church. It signifieth gene­rall, or universall: And so the Church is, not onely in respect of time, having its beginning continual from the beginning, but also in respect of place (for Christ saith, the Gospel shall be preached throughout the world, Mat. 24.) and in respect of persons; for he bids his Disciples Go preach the Gospel to every creature, Mar. 16.15. To every creature? This speech seemeth so Catho­like as to include all things: No, the sense cannot bear it: For it were in vain that any creature should have it that is not capable of it. To every creature then must goe with this limitation, namely, to whom it shall belong, and bee available. And who is that? Onely mankind: For the reasonless and sensless crea­tures cannot partake of it: And for other reasonable creatures besides man there are none but Angels, and to some of them it is needlesse, they being already con­firmed not onely in grace but in glory (the elect An­gels, 1 Tim. 5.21.) And to the other some it is speed­lesse, they being reprobated in sin and judgement, Ir­reparabiliter (as St. Bernard.) Reserved in everlast­ing chains under darkness, unto the judgement of the great day, as St. Jude speaketh, Jude 6.

To every creature then must needs bee onely to e­very of Mankind, who indeed is every creature, both in respect of kind, and in respect of end. In respect of kind: for he is instar omnium, as having the kind of every thing in himself: He hath the being of life­lesse things, the growing of vegetables, the sense of animals, the reason of Angels, and is there­fore not unfitly called [...] a little World, [Page 153]as having in him the Idea or modell of the great World.

And as in kind so likewise in end man is every crea­ture: For every creature hath his end of being (in some sort) in man. Not onely in subordination and subjection (thou hast put all things under his feet, all sheep and oxen, and the beasts of the field, Ps. 8.) Yea though he were made a little lower then the Angels, yet in this union with the Son of God, and in the per­son of Christ he is exalted far above all principalities and powers, and might, and domination, Eph. 1.21. but also in obedience and service, use and ministry; all things have their end of being in man: For the Sun is to rule the day, and the Moon and the Stars to govern the night, Psal. 116. And to be for signs and seasons, and for dayes and years. What is this but to mans use and service? yea the Angels are all ministring spirits, sent forth to minister for their sakes that shall be heirs of salvation, Heb. 1.14.

And shall I speak it? hath every creature onely its end of being in man? May it not be said that it hath also its end of well-being in some sort included and implyed, though not concluded and determined in man? For it seemeth their perfection dependeth on ours: For our fall was their fall; Cursed is the earth for thy sake, saith God to Adam, Gen. 3. And our reco­very is also theirs; For the fervent desire of the crea­ture waiteth when the sons of God shall be revealed — Because the creature shall be delivered from the bon­dage of corruption into the glorious liberty of the sons of God; for we know that every creature groan­eth with us also, and travelleth in pain together unto this present, Rom. 8. Yea the very Angels perfection (though it be not I say concluded in us) yet it seem­eth much to depend upon us: for both by our conver­sion [Page 154]their joy is inlarged (there is joy in the presence of the Angels for one sinner that converteth, Luk. 15.10.) and also by our Ministry and Preaching their knowledge is perfected; for now unto principalities and powers in heavenly places is made known by the Church the manifold wisdom of God, Eph. 3.10. And the things which are shewed by our preaching the An­gels desire to behold, 1 Pet. 1.12.

O honourable excellency of mankind! (let me di­gresse a little that I may admire it.) Man is every creature, all were created for him, all are included in him, all are restored with him, all are perfected through him, yea and (above all) all are reconciled by him; for it pleased God by him (even by that man Christ) to reconcile all things to himself, Col. 1.20. and to gather together in one all things both which are in heaven, and which are in earth, even in Christ, Eph. 1.10. Where then is our holy ambition answer­able to this excellency? why is not all carnall, and earthly pride swallowed up in this which is so divine and heavenly? why doe we not endeavour to walk worthy of this high calling, possessing our vessell in holyness and honour? And seeing God shutteth up all in us, making us the onely fish of his net, the onely mark whereto all his works of power, and mercy are tended and bended, that we may be all in all to him, why doe we not likewise shut up all in him, and make him the only object of all our desires, and hopes, that he may be all in all to us, even that God may be all in all? To every creature; then I say must needs be to every of Mankind. But how then shall that other charge be taken, Go not into the way of the Gentiles, and into the Cities of the Samaritanes enter ye not, Mat. 10.5. That charge was given in and for the time of the Jews, while their Synagogues stood firmly [Page 155]founded on Moses ceremonies: For Christ was a Mi­nister of the Circumcision, to confirm the promises made unto the Fathers, Rom. 15.8. His time was not yet come to be published to the Gentiles: Therefore to fulfill, and to hasten his work, he confineth him­self and his to the Jewish Church: But when (by the consummatum est) the foundation of Ceremonies was razed, then the partition wall was broken down, the vail of the Temple did rent, all separation was re­moved, and then was this charge given, Go preach the Gospel to every creature: and then also was the Holy Ghost given in such plenty and variety, as might suf­fice unto the fulfilling hereof, Act. 2. We see then that though the Jewish priviledge was great, yet it had an end, it was cut off at last: Which may well check them that boast of infallibility, & perpetuity, and may well warn all to beware of hardnesse and obstinacie: For (it is St. Pauls warning) through unbelief they are broken off, through faith thou standest: be not high minded but fear; for if God spared not the natu­ral branches, take heed lest he also spare not thee, Rom. 11 20.

Well then be it so: To every creature; that is, to every of Mankind, according to my Text, It gather­eth of every kind. Here is the general capacity of this Net: Here is no sex, age, state, condition or nation excepted or excluded, but all is fish that comes to this Net; it draweth all that it reacheth, it gathereth of e­very kind: For of a truth (saith St. Peter, Act. 10.34.) I perceive that God is no accepter of persons, but in e­very nation he that feareth him, and worketh righte­ousness is accepted with him.

And if God make no difference of us, why do wee make difference one of another? or any one of himself? One of another in proud disdain, or partial estimati­on? [Page 156] Having the faith of our glorious Lord Jesus Christ in respect of persons, having respect to them that wear gay clothing, being partiall in our selves, and judges of evill thoughts: Hearken my beloved brethren, hath not God chosen the poor of this world that they should be rich in faith, and heirs of the kingdom which hee promised to them that love him? but ye have despised the poor: so speaketh St. James (Jam. 2.) upbraiding our uncharitablenesse, as if therein we did [...] fight against God, opposing his will, and frustrating his ordinance.

And why doth any one make difference of himselfe as if he did not belong to this Net, nor it unto him? Is it because of thy meannesse and poverty? why? the Gospel is preached unto the poor, Mat. 11.5. The meashes of this Net are not knit so wide, as to let the small frie go, but it holdeth and draweth all; It gathereth of every kind.

Or is it because of thy greatnesse, thou thinkest to escape this Net? Why? it is not made of cobwebs, to catch small flyes onely, but rather of iron, to hold the strongest, to bind their Kings in chains, and their No­bles with links of iron, Psal. 149.8.

Or is it because of thy great wisdome and learning that thou thinkest thou hast no need of this net? why? It is written, I will destroy the wisdom of the wise, and will cast away the understanding of the prudent: where is the wise, where is the scribe, where is the disputer of the world? hath not God made the wisdom of the world foolishness? 1 Cor. 1.19.

Let every one therefore submit himself to this easie yoke, and yeeld to this drawing net, lest he hear Christ complaining and threatning against him all at once: How often would I have gathered thee as the hen ga­thereth her chickens under her wings, and ye would [Page 157]not, behold your habitation shall be left unto you deso­late, Mat. 23.37.

But it seems this generality of gathering, and draw­ing is specially here intended to this, that it gathereth as well the bad as the good: For this Parable agreeth well with th' other before of the tares and the wheat: for in both is shewed the joynt-tenancy of good and bad in the Church untill the day of separation.

They therefore that will have a pure Church with­out any spots, doe make themselves wiser then God: They that will have all wickedness presently judged, doe make themselves juster then God: they that will abide no ill company in the use of holy things, doe make themselves holyer then God. In a word, this se­cret will and work of God may indeed teach us not only warynesse in our life, to walke wisely, and to be­ware of men, Col. 4.5. Mat. 10.17. but also wearinesse of our life, to say, Wo is me that I am constrained to dwel with Mesech, and to have my habitation among the tents of Kedar, Psal. 120.5. Yea, and that not without some vexation: (For just Lot was vexed with the uncleanly conversation of the wicked, 2 Pet. 2.7.) Yet so, as with all meeknesse to abide Gods pleasure, and to stay his leisure; for he hath appointed a day in which he will judge the world in righteousness, Act. 17.31. Be patient therefore brethren unto the coming of the Lord, Jam. 5.7.

And so much of the second generall part of the Text, viz. the property of the Church Ministry; It is like a draw-net which was cast into the sea, and ga­thered of every kind.

The third and last general part is its end or upshot; In which I have noted its fulnesse (which when it was full) and its tryal (they gathered the good into vessels, but cast the bad away.)

First for its fulness: which when it was full they drew to shore. God, who in himself is infinite, hath set a date and stint upon all his Works; a date of time, a stint of measure; their bounds which they shall not passe: Thou hast ordered all things in measure, num­ber, and weight, Wisd. 11.17. Yea because himself is infinite, therefore indeed every thing else needs be fi­nite; for there can be but one true infinitum in rerum natura. And though he will have this work of this draw net especially above others to bee constant, and continual, yet it hath its fulnesse, which when it was full.

Conclude then, that all things have their end, and their end for ever determined with God.

First, all things have their end, yet not one and the same end, but diversly: There is an end corruptionis, of corruption, which belongeth to the bodies of men, and of all mixt creatures; When thou hidest thy face they are troubled, when thou takest away their breath, they die, and are turned again to their dnst, Ps. 104.29. There is an end perfectionis, of perfection, which be­longeth to the souls of the Elect; Receiving the end of your faith, even the salvation of your souls, 1 Pet. 1.9. There is an end destructionis, of destruction, which belongeth to the reprobates, whose end is dam­nation, Phil. 3.19. And there is an end consumma­tionis, of consummation, which belongeth to all the works of God and man: I see that all things come to an end, Psal. 119.96. And this is that which my Text speaketh of: Sic erit in consummatione seculi, So it shall be in the end of the world, ver. 49.

Well then be it so, even as indeed it is, yea as it must be, so let it be, let every thing have its end: Let every thing have its end as well in and to thee, as in, and to its self: In thy intention, in thy application, in thy [Page 159]estimation, in their preparation let all things have their end.

1. In thy Intention, do nothing without an end, be­think, forecast, plot, and propose the end of what thou doest before thou begin it, take nothing in hand with­out a right end intended: Whatsoever thou takest in hand remember the end, and thou shalt never doe a­miss, Eccl. 7.36. Otherwise in your best works, even in your holy meetings, ye may be like those of Ephe­sus, The assembly was confused, and the more part knew not wherefore they were come together, Act. 19.32. Or like him who (for want of forecast of the end) subjected himself unto a mock; This man be­gan to build, and was not able to make an end, Luk. 14.30.

2. In thy Application: Let nothing bt done in vain unto thee: all Gods works of Mercy and Judgement done unto thee, or before thee, let all have a right end in thee. Rob not God of his glory, thy self of thy comfort, thy neighbour of his benefit in any thing: For Natura nihil facit frustra, Nature (and much more the God of Nature) doth nothing in vain: God hath his end in every thing, therefore receive not the grace of God in vain, in what kind soever it cometh, but make some good use of every thing: So (and not else) shalt thou attain to Davids gladness: Thou Lord hast made me glad through thy works, and I will re­joyce in giving praise for the operations of thy hands, Ps. 92.4.

3. In thy Estimation: Deceive not thy self in va­luing the things of this world as lasting things to build thy joy and comfort on as they doe that think their houses shall continue for ever, and call their lands after their own names, Psal. 49.12. but esteem them as they are mutable and uncertain, vain, ane [Page 160]transitory, subject to end; for the fashion of this world goeth away, 1 Cor. 7.31. Therefore let us take heed of abusing it, that so (rightly seeing, and acknowledging the momentany nature of these ending things) we may be lifted up to the excellency of that eternal weight of glory: and have our conversation in heaven: Looking (with Abraham, Heb. 11.10.) for a City, having a foundation, even a firme foundation, Immortall, un­defiled, and that fadeth not away, 1 Pet. 1.4.

4. In thy preparation; be thou prepared for thine own end, because (in that) all things of this world are ended to thee; for when thou art gone, all is gone: Thou fool, this night will they take away thy soul from thee, then whose shall those things be which thou hast provided, Luk. 12.20. Be thou therefore crucified to the world, and the world to thee. Crucified? not nayled, and firmly fixed to it, that thou canst not leave it, but dead unto it in regard of thy willingness to leave it; that so being alway in a readiness, and like a diligent servant waiting for his master, thou mayst say with the Apostle, I dye dayly; yea I desire to be dis­solved, and to be with Christ.

Again, as all things have an end, so an end for ever determined with God. Determined; for this work of the draw-net hath its fulnesse (When the fulness of the Gentiles shall come in, Rom. 11.25.) For ever de­termined: Known unto God are all his works from the beginning, Act. 15.18. For God seeth not as man seeth, by succession of time, and by uncertain change (with him is no variableness, Jam. 1.17.) but he is I am, Exod. 3. Having all time for ever present, and by one eternall act, seeing, and disposing all things: He hath chosen us before the foundation of the world, Eph. 1.4. Why then do the heathen rage, and the people ima­gine a vain thing? Why do any grudge, or murmar, [Page 161]or complain against God for his works? for his call­ing of some, and rejecting others; for judging some, and sparing others; for crossing some, and prospering others? Is it not lawfull for him to do as him listeth with his own goods? Is thine eye evil, because he is good? Hath not the Potter power over the same clay to make one vessel unto honour, and another unto disho­nour? Shall the thing formed say to him that formed it, why hast thou made me thus? No, but rather cry out as Rom. 11.33. O the deepness of the riches both of the wisdome, and knowledge of God, how un­searchable are his judgements, and his wayes past find­ing out!

Or why is any man impatient in his own sufferings, or afflictions: Shall there be evill in the City (that is, evill of affliction) and the Lord hath not done it? Am. 3.6. I form the light, and create darknes, I make peace, and create evill, I the Lord do all these things, Is. 45.7. Cannot a sparrow light on the ground without God? And doest thou think that any thing that be­longeth unto thee (thy life, thy health, thy wealth, thy credit) can fall to the ground without God? Are not the hairs of our head all numbred? and are wee not of more value then many sparrows? And if it bee Gods wisdom and providence that disposeth of every thing, why then art thou grieved at any thing? Hee may doe what he will in respect of his power: What­soever the Lord pleased that did he, Psal. 135.6. Hee will do nothing for thy hurt in respect of his love: We know that all things work together for the best to them that love God, even to them that are called of his pur­pose, Rom. 8.28. Say therefore with comfort in all things, thy will be done, as well in regard of thy suffer­ings as of thy doings: Whether the Lords immediate hand be upon thee, say with David, I became dumb, [Page 162]and opened not my mouth, for it was thy doing, Ps. 39.10. Or whether he make some limb of the Devill his instrument, say also with David, Suffer him to curse, for the Lord hath bidden him, 2 Sam. 16.11. Or whe­ther he let loose Satan himself as his executioner upon thee, say (as in such case Job did) The Lord giveth, and the Lord taketh, blessed be the name of the Lord: Yea howsoever thou art crossed or afflicted, let Eli's words be ready in thy mouth, It is the Lord, let him doe whatsoever seemeth him good, 1 Sam. 3.18.

Yea, why are we not also far from grudging against God in our own, or others behalf, as rather ready to give him praise and thanks in all things: Praise, else we be worse then all creatures: Thanks, else we be no better then all: for, All thy works praise thee, O God, and thy Saints give thanks unto thee, Ps. 145.10. All praise him in their being, we should thank him in our speaking: For he that is Lord over all, is rich unto all, Rom. 10.12. He hath made all things beautifull in their time, Eccl. 3.11. In wisdom hath he made them all, the earth is full of his riches, Psal. 104.24. O that men would therefore praise the Lord for his goodness, and declare the wonders that he doth for the children of men, that they would offer unto him the sacrifices of thanksgiving, and tell out his works with gladnesse Ps. 107.21.

And so much of its fulnesse: Which when it was full.

The other point (which is the last of all) observed in the end or upshot of this spiritual Net, is its tryall, or examination; They drew it to land, and sate down, and gathered the good into, &c.

When the fulnesse of Gods time is come that this work shall cease, it shall have its tryall as well as its end. Its tryall doubly; in it self as well as in its ef­fects, [Page 163]the work as well as the things wrought, the net as well as the draught, the fishers as well the fishes: For not onely in general it is said, Every man shall be judg­ed according to his works, Rev. 20.13. but of his works also in particular, Every mans work shall be made ma­nifest, for the day shall declare it, 1 Cor. 3.13. And we watch for your soules as they that must give ac­compt, Heb. 13.17.

Which may well unite both Ministers and people here in affection, seeing they shall be so united there in condition. And may well take away all strife and contention, all judging, and censuring, all scorn and envying from among them: Why doest thou judge thy brother? or why doest thou despise thy brother, for we must all appear before the judgement seat of Christ, Rom. 14.10.

But to the purpose; this tryall and examination, here is expressed by way of separation, and three things herein are set forth.

1. Who shall be separated.

2. By whom.

3. To what.

First, who shall be parted: It is plain here, the good and the bad; and before, ver. 30. the tares and the wheat, & chap. 25.23. the sheep and the goats: for there shall enter there no unclean thing, neither whatsoever worketh abhomination, or lies, but they which are written in the lambs book of life, Rev. 21.27. for with­out shall be dogs and enchanters, and whoremongers, and murtherers, and idolaters, or whosoever loveth, or maketh a lye, Rev. 22.15.

This is a terrour not onely to all Gods open Ene­mies, but to all his feigned friends and false servants: Many under the vail of profession abuse Religion: But what though God endure their mockery, and suffer [Page 164]them to prophane his mysteries for a while, the time will come when he will make a separation of them, and make them known as they are. They are taken here for good men, but there they shall be taken from good men: For God will lighten things hid in dark­nesse, and make the counsels of the heart manifest, 1 Cor. 4.5.

Christ discovered one traytor in this world by giving him a sop; but God usually covereth rather then dis­covereth hypocrites, by giving them sops of spiritual, as well as of temporal blessings; but though he feed them with the childrens bread for a while, yet he cuts them off at the last, and gives them their portion with hy­pocrites; yea, the devil, who helps to hide them here, will do his best to open them there; for though he be the father of falshood, yet he differs from false men in this: they keep light and counterfeit peeces to shuffle them in, in great payments. But he, though he falsifie Gods coyn here in the particulars as much as may be, yet in that great and general Audit, hee will not have one counterfeit go undiscovered: And if he would, he could not; for all the covering wherewith he clotheth them will not hide them: For many (saith Christ) will say to me in that day, Lord, Lord, have not we by thy name prophecied, and by thy name cast out devils, and by thy name done many great works: And then will I professe to them, saying, I never knew you, depart from me, ye that work iniquity, Mat. 7.22. Therefore, whiles we have time let us do good: Let us be good; for as that time finds us, so it will take us: If it finde us not good, it will not make us good. Now is the time of growing; to day if ye will hear his voice, har­den not your hearts: then will be the time of gathering (And gathered the good into vessels, &c.)

2. The second thing observed in this separation [Page 165]was, By whom it is: That is expressed in the exposi­tion of this Parable, namely, that it is the Angels, ver. 49. The Angels shall go forth and sever the bad from among the just: So afore ver. 39. in the Parable of the tares, the Reapers be the Angels, The son of man shall send forth his Angels, &c. And so Mat. 24.31. Hee shall send his Angels with a great sound of a trumpet, and they shall gather together his Elect from the four winds, and from the one end of heaven to the other. And no marvail that they have the gathering of us at the last, who have the guarding of us at the first: For that charge (no doubt) concerns not only Christ, but all that are in Christ, He shall give his Angels charge o­ver thee, Ps. 91.11. And that not only in our life, but in our death. In our life; for, the Angel of the Lord tarrieth round about them that fear him, and deliver­eth them, Psal. 34.7. whereof we have many examples in the Scriptures. In our death; for Lazarus his lot (I doubt not) shall be the lot of all the faithful, his soul was carried by the Angels into Abrahams bosom, Luk. 16.22. Which excellency of power, and exactness of knowledge in their so generall guarding here, and gathering there the elect of God, though it doth not expresse any such infinitenesse in the Angels as to make us worship them; for I doubt not this so abso­lute knowledge is not theirs properly, and alwaies by creation, but received for the present by special illumi­nation: For I read, The Lord knoweth who are his, 2 Tim. 2.19. but I read not that any Angel knoweth who are his: Yet the consideration of this their gene­ral Ministry yeeldeth us a great deal of fear, and a great deal of comfort.

A great deal of fear in our conversation, considering their watchfulness over us, and their frequent presence: for what fear, and shame, what reverence and holy­ness, [Page 166]what purity and cleanness may be sufficient for us in the presence of such holy, blessed, and glorious crea­tures? For if St. Paul propose a rule of modesty to wo­men because of the Angels, 1 Cor. 11.10. why should not the same rule hold to all upon the same reason, e­ven because of the Angels. It may be they come to guard and defend us, as they did unto Elisha, 2 King. 6.16. It may be to converse with us, as unto Abra­ham, Gen. 18.2. It may be to pluck us out of some ill company, as unto Lot, Gen. 19.15. It may be to rid ue of some captivity, as to the Apostles, Act. 5.19. It may be to try or to exercise our strength, as to Jacob, Gen. 22. It may be to bring us some good news, as to Zacharias, to the Virgin Mary, to the Shepheards: Howsoever, seeing they are ministring spirits, and have frequent commerce with us, let us fear alwaies to com­mit uncleanness that may annoy them, and seeing God thus giveth us heaven upon earth in regard of the An­gels ministring, let us so pass the time of our dwelling here in fear, that we may also on our parts make heaven upon earth by our holy conversing.

Again, without fear, here is also a great deal of com­fort offered us, in that the Angels are our continuall guardians: for though the great dragon, the old serpent the devil be come down upon the earth, and hath great wrath, Rev. 12. and walketh about as a roaring lyon seeking whom he may devour, 1 Pet. 5.8. And hath many Angels of his own kind, and instruments of our kind to annoy and vex us, yet what of that? This is Gods host, saith Jacob, when he saw the good Angels, Gen. 32.2. And if Gods host and strength be with us, no strength shall be able to hurt us: Therefore let no­thing in all our life terrifie us, no nor yet in our death: For Gods Angels are ready, not only to conveigh our souls to heaven, but even to conduct our bodies to the [Page 167]earth, as appears in that Moses body was defended and protected against the devil by the striving of Mi­chael the Archangel, Jude 9. Yea, as they guard us to our lying down in the grave, so will they gather us at our rising up from thence, and therefore against the fear of death, and the grave, and the corruption thereof, we may say with comfort, I will lay me down in peace, and take my rest, for it is thou Lord only that makest me dwel in safety, Ps. 4.8.

3. The third and last thing observed in this separa­tion, is to what end it is: And gathered the good into vessels, but cast the bad away.

Here is a plain difference, and dissimilitude (as in most Allegories commonly there is) for the casting a­way of the refuse fish into the sea again, is their desired life and safety; and the gathering of the good fish into vessels is their death and destruction: Yet contrariwise the bad fish cast away doe here signifie the reprobate condemned, and the good fish gathered do signifie the elect saved: And gathered the good into vessels, that is, to good use and purpose, to be reserved and saved; as afore in the Parable of the Tares, Gather my wheat into my barn, but cast the bad away, that is, to utter destruction and condemnation, as it followeth in the exposition, And shall cast them into a furnace of fire. Briefly the sum is, that here are two several ends pro­posed, and answerable to the twofold condition of the subjects; the one of safety (and gathered the good into vessels) that is, into everlasting habitations, as Christ speaketh Luk. 16.9. the other of destruction (but cast the bad away) that is, into everlasting condemnation, into the furnace of fire, as the exposition sheweth.

Of which two estates or ends how shall I speak, see­ing I cannot understand? how shall I utter that I can­not comprehend? for the eye hath not seen, nor the [Page 168]ear heard, neither hath it entred into the heart of man that which God hath prepared for them that love him: and consequently, neither that which he hath prepared for them that hate him: For (which may somewhat save my labour) the greatness of th' one sets forth the greatness of th' other: the one is the fulness of joy, therefore the other must needs be the fulness of wo; the one is the enjoying of all things in the enjoying God, the other is the losing of all things in the losing God; the one is everlasting life, that's perfection of excellen­cie, the other is everlasting death, that's perfection of misery: yea, the happiness is double considering the escape of misery, and the punishment is double consi­dering the loss of felicity.

And what then? is there any need of use or appli­cation of this to be made unto you? will ye look for my sparing it? hath it not life enough to speak it self? will ye expect my pressing it? is not the weight of it sufficient to press and oppress your consciences? When Paul disputed of judgement to come, it made Felix (an Infidel) to tremble, so that he could not endure the hearing of it; and shall not all Christian hearts shake and tremble, and be astonished at the very thought of it? If you will have any use or instruction of it, take it of St. Peter, The day of the Lord shall come as a thief in the night, in which the heavens shall pass away with a noise, and the elements shall melt with heat, and the earth with the works that are therein shall be burnt up. Seeing therefore that all these things must be dissolved, what manner of persons ought ye to be in holy conversation and godliness, looking for, and hasting unto the coming of the day of God, by the which the heavens being on fire shall be dissolved, and the elements shall melt with heat: Wherefore beloved, seeing that ye look for such things, be diligent that ye may be found [Page 169]of him in peace without spot and blameless, 2 Pet. 3.10. He speaketh by way of exhortation, but the wise man speaketh by way of threatning, Rejoice, O young man in thy youth, and let thy heart chear thee in the dayes of thy youth, and walk in the waies of thy heart, and in the sight of thine eyes, but know that for all these things God will bring thee to judgement, Eccl. 11.9. As if he would (as it were) dare any man to fin, having but the remembrance of this judgement before him. Wherefore let us not dare to heap up wrath against the day of wrath, but walk circumspectly, not as un­wise men, but as wise, redeeming the time, because these daies are evill, especially because that day is so evill: And so abide in him here, by true faith, and the fruits thereof, love and fear, that when he shall appear, we may be bold, and not be ashamed before him at his coming; which the Lord grant to us all, &c.

Trino-uni gloria.

OF Truth and Righteousnesse God is the onely Author, but deceit and falshood spring from the corrupted heart of man: Onely loe this have I found (saith Solo­mō, Eccl. 7) that God made man righteous, but they have sought out many inventions. God made man righteous; and while that garment lasted, he needed no other covering: For having not as yet by any a­buse dishonoured his body, or any part thereof, he had no need to be ashamed thereof; for all was holy. But Sathans thorny temptations having rent his robe of righteousness, and made him sinfull, he presently be­came shamefull; and then he seeketh other coverings: Fig-tree leaves, slender coverings for his outside: Shifts and excuses (more slender coverings for his inside. So was simplicity turned into subtilty, and the cleare stream of sinceritie (perspicuous to the bottom) mud­ded with the filth of false and foul hypocrifie. So be­gan it in him, and so it continueth in all us. In all us; for so saith St. Bernard, super Cant. serm. 82. Omnem posteritatem hereditarium hypocrisis virus infecit: [Page 259]The hereditary poyson of Adams hypocrisie hath in­fected all his posterity. Quem dabis (saith he) de filiis Adami qui quod est, non dico velit, sed vel patiatur videri? Whom canst thou shew me amongst the sons of Adam, which hath (I say not a will) but so much as the patience to be seen as he is. And (if his witnesse be not enough) hear what David also saith, namely, that All men are lyars, Psal. 116.10. Thus wretched man is fallen from his honour, and hath lost his un­derstanding, and is made comparable to the beasts that perish: For as the beast that is taken in a snare, ham­pereth and strangleth himself the more by his own strugling to get loose, so man insnared in sin, the more intangleth himself therein, by endeavouring to make e­vasion: for when he sinneth he is trapped, but when he hideth or excuseth his sin, then he is wrapped in the snare of Satan, and in the wrath of God. In the for­mer he disobeyeth, but in the latter he mocketh and derideth God, as if he might be deceived. But be ye not deceived; for God is not mocked, he knows all our deceivings: And as he knows them, so he hates them: Yea, it hath a twofold degree of his hatred, because it is a twofold sin. Therefore Christ giveth many sharp reproofs thereof in the Gospel. Among which this Text is one: Take heed to your selves of the lea­ven, &c. Which though it be but one single precept, yet for orders sake we may consider it in two parts.

The first is a warning, Take heed to your selves.

The second is, the thing forewarned, the leaven of the Pharisees, which is hypocrisie.

First, for the warning it self: Beware ye, or take heed to your selves.

This may be doubly taken, or admit a double con­struction: the one passive, the other active: the one of suffering hurt, the other of doing hurt: the one of be­ing [Page 260]infested, and molested outwardly, the other of be­ing infected and tainted inwardly: Beware ye of the leaven of the Pharisees: that is, that they mischief not you by it. Beware ye of the leaven of the Phari­sees; that is, that ye mischief not others by it. Take heed of it both in respect of their practise, and of your own.

The former construction I gather from the pre­mises, or precedence: Namely, because in the end of the former Chapter, the malice of the Pharisees is ex­pressed, how they layd wait for Christ, and sought to entangle him: whereupon this precept follow­ing so immediately to the Disciples implyeth (no doubt) that they should bee carefull to avoyd that danger.

The other construction I gather out of the conse­quence, or words next following: For there is nothing covered that shall not be revealed. Whereby it appea­reth that Christs warning is, that they should take heed of doing or saying any thing which they would not have to be revealed.

And the rather may I presume upon this double in­terpretation, because it suteth with that which Christ elswhere uttereth: Namely, Mat. 10.16. Be ye wise as serpents, and innocent as doves. Wise as serpents, that ye take no harm: Innocent as doves, that ye doe no harm. Wise as serpents, that ye be not beguiled by others. Innocent as doves, that others be not beguiled by you. Wise as serpents, to shun offence that may be offered to you. Innocent as doves to shun offence that may be offered by you.

From which interpretation do arise two doctrines to be observed.

First, we may see that it is not an unlawfull, but a necessary and needfull thing for Christians to provide [Page 261]for their temporal estate, and worldly wel-being, both by shunning of evill, and seeking of good.

1. By shunning of evill: this the Text expresseth (being so understood as aforesaid) Namely, as a warn­ing against temporal danger. And Mat. 10.23. Christ bids his disciples, when they are persecuted in one city to flee to another. And Prov. 22.3. A prudent man seeth the plague and hideth himself, but the foolish goe on still and are punished.

2. By seeking of good. This followeth out of the former; for the shunning of evill implyeth and inclu­deth the seeking of good; for one cannot be done with­out the other. And yet more plainly, Rom. 12.17. Pro­vide things honest in the sight of all men.

Here then the heresie of the Familists that would have no proprietie, but all things common, is repro­ved: We are taught to love our neighbour as our self; therefore we must love our self, and provide for our self. The Scripture plentifully exhorteth us to giving, and that implyeth a necessity of possessing: there can be no giving where there is no owning. A man cannot give that which he hath not. What though the Di­sciples in time of persecution had all things common? their community did not extinguish propriety: Or if it did, it was but voluntary, not of necessity: For St. Peter tels Ananias, that his land before he sold it pertained unto him; and the price after he sold it was in his own power, he might have kept it if hee would, Act. 5.4.

2. This condemneth also the superstitious conceit of Popery, that maketh wilfull poverty a work of per­fection, yea of superfection (if I may so speak) that is, of supererogation (as they call it) We have many ex­hortations and precepts to make us exercised in gi­ving, but none to move us to make an exercise of re­ceiving. [Page 262]Yea Christ hath pronounced it to be a blessed thing to give rather then receive, as it is witnessed Act. 20.35. What though he bade the young man sell that he had, and give unto the poor if he would be per­fect; that was to discover to him his imperfection in having, not any perfection in wanting of riches. What though he affirmeth it to be easier for a camel to goe thorough the eye of a needle, then for a rich man to enter into the Kingdom of heaven: That is to shew us our great corruption, that we cannot of our selves make them good in our using, not to prove any such corruption in them, as if they could not be made good to us by Gods blessing. No, the contrary to that is cleared by Gods giving them (as to many others) so expresly to Solomon, in the name and nature of a blessing, 1 King. 3.13. and by that generall charter made unto godlinesse, entailing to it the promises, as well of the life present, as that which is to come. 1 Tim. 4.8

3. This also condemneth the idleness of the sluggard, who hideth his hand in his bosom, and it grieveth him to put it again to his mouth, Prov. 26.18. And thinketh one handfull better with rest then both the hands full with travel, Eccl. 4.6. Christ urgeth the example of the Lilies, not to weaken, but to hearten us to labour: For, if God so cloath the grass of the field (which laboureth not, nor can use means) how much more will he cloath you? (which do labour and use means) for we are not otherwise to take it, as if he would preserve us by miracle. No, but he ordaineth the contrary, namely, that the sleeper shall be cloathed with rags, Prov. 23.21. Yea, that he that will not la­bour should not eat, 2 Thes. 3.10. Yea, he ordaineth, that each man should labour not onely for his owne sustenance, that he may eat his own bread, 2 Thes. 3.12. [Page 263]but for others sustenance also, that he may have to give to him that needeth, Eph. 4.28.

4. Lastly, this also condemneth the wastefulness of carelesse unthrifts, who of all Solomons lessons doe think but one worth the learning, that is, that it is comely to eat and to drink, and to take pleasure in all our labour, Eccl. 5.17. Yea this they have so over­learned, that they draw it to the Epicures conclusion, Let us eat and drink, for to morrow we shall die: as if all their labour were but for their own mouth, and that but for the present. What though Christ biddeth, care not for to morrow, yet he forbiddeth not provi­dence but diffidence, doubtfull distrust. As for honest provision it is requirable of us both for our selves and others: If there be any man that provideth not for his own, and namely for them of his houshold, he denyeth the faith, and is worse then an infidel, 1 Tim. 5.8.

But I may not omit a second doctrine which (be­fore) I noted to be here observable, that is the great corruption and depravation of mans nature, not only in the particular practise of malice, but in the generall inclination to all sin. Christ bids his Disciples Beware of the leaven of the Pharisees. Behold the Pharisees (Doctors of the old Church) subject to teach mischief, and the Disciples (Doctors of the new Church) subject to learn it. Moses disciples in the highest nature (so were the Pharisees) apt to shew evill examples. And Christs disciples in the highest nature (so were the A­postles) likely enough to follow them. The Disciples in taking heed to the Pharisees must take heed to themselves.

1. For the particular infection of malice, that it is bred (as I may say) in the bone of mans nature: If the Pharisees condition, and the Disciples danger bee not a glass bright and big enough to shew it, then hear [Page 264]the Wisemans outcry, Prov. 20.6. Who can find a faithfull man? And the Prophets complaint, Jer. 9.4. Let every one take heed of his neighbour, and trust you not in any brother; for every brother will use deceit, and every friend will deal deceitfully, and every one will deceive his friend, and will not speak the truth. And Mich. 7.5. Trust you not in a friend, neither put confidence in a Counsellor, keep the doors of thy mouth from her that lieth in thy bosom, for the son revileth the father, the daughter riseth up against her mother, the daughter in law against her mother in law, and a mans enemies are the men of his own house. What mischief was there ever so great, what cruelty so savage which the brains of men have not hatched, and their hands exercised one towards another? David chooseth ra­ther to be punished by the immediate hand of God his creator, his judge, his offended angry avenger, then by the hand of man, with (whom happily) he might have pleaded both equality and comparative innocen­cie; Let us fall (saith he) into the hands of the Lord, for his mercies are great, and let me not fall into the hand of man, 2 Sam. 24.14.

Let me turn Use and Application here, into Expo­stulation, and Exprobation, that we may be every one ashamed of this monstrous unnaturalness. Why should wee breake that law of nature which the bruitish sa­vages do observe? savis inter se convenit ursis, the savage beasts are sociable & succourable, why should we be hurtfull and banefull one to another? The Sto­ick acknowledged all things to be for man, and homi­nes hominum causa, that man is especially for mans sake and behalf: Why then should we frustrate that purpose which nature it self observeth and intendeth? We would not, yea indeed wee cannot live one without another, why then doe we live one against another? [Page 265]The saying is true (intentione by intent and purpose) Homo homini deus, Ps. 82.6. I have said ye are Gods: O let us not make the contrary true (actione by perfor­mance) Homo homini daemon: Have not I chosen you twelve, and one of you is a devil? Joh. 6.20.

As for our general inclination to evill (which is in­deed the main point of natures corruption) If this warning here to the disciples (wherein our common weaknesse is argued) be not enough to prove it, then hear St. Pauls confession, Rom. 7.14. I am carnal, sold under sin: And the Disciples inquisition upon them­selves concerning that horrid sin of treason, Master, is it I? Mat. 26.22. And David in both kinds speaking Ps. 19. Who can understand his faults? Cleanse me, O Lord, from my secret faults. All which places both jointly, and severally do prove, that Facilis descensus Averni, Hells passage is an easie, and downhill way, we are naturally apt to run it.

This is a strong meditation (if at least we would strongly meditate it) both to humble and to quicken us. To humble us; for how can pride possesse us, or self-conceit so much as touch us, when as we see our nature is the seed-plot of sin, the sink of iniquity, the very common shoar into the which the devil emptieth all hellish uncleanness, and out of which he produceth the same again in most lothsom and noysome issues? What good thought can we entertain of our selves, when as we must confesse, we are not of our selves suf­ficient to think a good thought, 2 Cor. 3.5. but that all the imaginations of the thoughts of our heart are onely evil continually? Gen. 6.5.

And this is strong also to quicken us. What waken­eth the sluggard, what hearteneth the coward but ex­tremity of danger? But what care, what diligence, what providence can be sufficient to match our dan­ger? [Page 266]What guard strong enough? what watch strict enough? what search deep enough? what confession large enough? what contrition tart enough to serve our turnes? How should we wrastle with flesh and blood to beat it down? I beat down my body and bring it into subjection. 1 Cor 9.27. and with Satan to re­sist him, Resist the Devill and he will flee from you, Jam. 4.7. And with God to get a blessing from him, I will not let thee go except thou blesse me. Gen. 32.26. Precisenesse is a common reproach to vilifie men, but let us answer it with Davids resolution; I will be more vile then so. 2 Sam. 6.22. even for Saint Peters conclusions sake, What manner of persons ought yee to be in holy conversation and godlinesse? 2 Pet. 3.11.

And so much of the former general part of the text, the warning it selfe, Beware ye, or take heed to your selves. Now for the latter part, that is, the thing fore­warned or spoken of against; The leaven of the Pha­risees which is Hypocrisie. This is here doubly set forth. 1. Figuratively by a similitude, The leaven of the Pharisees: then literally by its owne proper name, which is Hypocrisie. The later is fit first to be conside­red: First what it is, and then what it is like.

First what it is, Hypocrisie. Saint Augustine doth thus describe it, de temp. ser. 59. Hypocrita Graeco ser­mone, simulator, interpretator, qui cum intus malus sit, bonum se palam ostendit: An Hypocrite is nothing else but a dissembler, who would seem to be what hee is not.

If I should go about to describe unto you this evill to the full, and to set out all the parts of it, I should not onely exceed my hour, but go beyond my self, and undertake what I could not perform: It is so copious and various, that it hath more colours then the rain­bow; [Page 267]what pensill can paint it? more shapes then Proteus, what knot can hold it? I may compare it (for fruitfullnesse) not to Danaus who had fifty Daughters (a breeding brood) but to that many headed monster which could supply the losse of every head with sudden issue of many in the room of it. But (that I may containe my selfe within my times limit and mine own measure) let me bring all the particu­lars of it into 2. summes: Simulation and Dissimulati­on, faming of good, and hiding of evill. These be two in name, but one in practise: like Janus, they have two faces but one body. To us they are distinguished, but in themselves never divided: For on the one side, good can not be pretended falsely shewed, but it argu­eth defect of what should be: and that is dissimulati­on. And on the other side, evill can not be covered but by pretence and shew of good: and that is simulation. Every false shew of good is a hiding of evill: and eve­ry hiding of evill is a false shew of good: So yee see what necessary relation and dependance there is be­tween them, Mutuo se ponunt & auferunt: the one cannot be without the other. Though therefore many have taken worthy and profitable paines in handling them severally, yet let my present paines for your pro­fit be to speak of them jointly: And as it is said of those whom God hath united, Let no man put them a­sunder: so let me say of these which Satan hath united, for this time let them go together.

Briefly then, the summe of all here is, that Christ here forbiddeth his Disciples, all falshood: and there­in sheweth, that sincerity is the practise of a Christian, yea, the perfection of a Christian: For he strikes not at a branch, but at the root of sinne: hee speakes not here against against any single or severall evill, but a­gainst that which is Lernamalorum, the sum of all e­vill: [Page 268]that which truly turneth good into evill, and falsely maketh good of evill: So that in avoiding here­of, a man may seem to have attained his perfection. For it is indeed onely Christs perfection to be free both from sinne and guile (who did no sin, neither was there guile found in his mouth. 1 Pet. 2.22. But it is a Christi­ans perfection to be free onely from guile. Behold an Israelite indeed in whom there is no guile. Joh. 1.47. And therfore it is that David is said to be a man after Gods own heart, and that Noah, Job, Lot, Zacharie, and Elisabeth, are said to be perfect, just, righteous, or the like, not because they were no sinners, but be­cause they were no dissemblers: For what doth God require? Loe (saith David) thou requirest truth in the inward parts Ps. 51.6. This is Gods portion: My Son give me thy heart Pro. 23.26. For if there be truth within, there may be failing and falling, but not falsifying without.

O then how strongly should we strive hereunto? and how fearfull should wee be to fall into the contrary? For seeing on the one side, by obtaining we reach the height of our perfection, it must needs follow, that by failing on the other side, we fall into the depth of imperfection: For as sincerity is to God most accep­table, so hypocrisie is to him most abhominable: Witnesse the earnest passion which Christ expresseth in inveighing against this evill more then any other, as in many places, so especially, Mat. 23. denouncing eight woes immediately one after another upon it, and not so content, concludeth yet more bitterly; Yee serpeats, yee generation of vipers, how should yee es­cape the damnation of Hell? Serpents and Vipers? why? are there no other creatures that may resemble the hypocrite but these? Yes many. The swan is alwaies washing her feet, yet never makes them white: And though she be white in feather, yet her flesh is black to [Page 269]the eye, bitter to the tast, and heavy to the stomack: so the hypocrite is alwais waving in the water of fair profession, and yet his laies are never the cleaner; ever learning, and never able to come to the knowledge of the truth: And though his appearances be white, yet are his performances black to the eye, if yee look upon them, bitter to the tongue if yee speak of them, and cloying to the conscience if ye follow them. The fox is a subtile creature, and so running to hide himselfe, that he will not be found without labour, and when he is found, he yeilds nothing but a stinking savour: except it be his case, which indeed is better then his body: neither is there any use to be made of him, but onely to take his stink, which is accounted medicina­ble for the shaking grief: And such is the hypocrite, cunning to hide, hard to be discovered: And if you find him, he yeelds you nothing but noysomnesse, ex­cept his case, his covering, his profession: that's all he is worth: Neither is there any use to be made of him, but onely to take his stink, that is, to hate and abhor him. For that is medicinable, to stay the shaking of faith, hope and love. Of love. 1. Joh. 3.18. Let us not love in word, nor in tongue, but in deed and verity, truth maketh love strong. Of hope. Iob 8.13. The hypocrites hope shall perish, therefore the sincere mans hope shall stand: truth makes hope strong. Of faith, Eph. 6.14. First, gird your loines with verity, and then take the shield of Faith: Truth makes faith tstrong.

The Crocodile faineth weeping when he intendeth murthering: So the hypocrit maketh long prayers to de­vour widowes houses. Mat. 23. Ishmael entertained those with tears, whom by and by he put to the sword, Ier. 41.6.

The Basilisk kills if he first espy, not if hee be first seen; so the hypocrit doth mischief whiles he is undis­cryed, but not if he be first discovered.

The Camelion that changeth his colour: The Silk­worm that changeth his shapes. Many other creatures might fitly resemble and rightly expresse the hypocrite. But Christ insisteth upon none but only the Serpent and the Viper. Astutia eorum non est bono sed in malo. Chrys. oper imperf. in Mat. 23. sed in malo, the the wittiest in evill doth best set forth the wickedest in evill. The Viper, the most monstrous of all creatures, both in their ingendring (which is at the mouth) in which act the female suffocateth or strang­leth the male: And in their procreating, for the young ones eat their way thorough their damms belly, and so come to life by the death both of their begetter and breeder. Their teeth are hidden in their gumms, and yet the least touch of their biting is present death: as may appear by that, Act. 28.6. when the Barbarians saw the Viper on Paul's hand, they looked for his sudden falling down dead, which because they could not see, they said he was a God.

Behold then what emblems our Saviour useth to set forth the hypocrit: even the most hatefull things to set forth the hatefullnesse of the evill. Wherefore let it be as hatefull to us as it was to him: or at least so hate­ful, that he may not hate us for not hating it.

The Israelites were forbidden to wear Linsey-Woollsey, garments made of linnen and woollen: there is (no doubt) a mystery in it: The linnen is of the earth, which may signifie uncleannesse, the woollen is of the sheep, which is an emblem of innocencie. Greg. Mor. 8. Per lanam simplicitas, per linum subtilitas designatur: the wooll figureth simplicity, the linnen subtlety. And again, the wooll is a covering and hi­ding to the linnen that it can hardly be seen. All is for our instruction, that our conversation should be one [Page 271]and the same in substance and in appearance: No cove­ring of sinfullnesse with holinesse: No dsfiguring the face that we may appear holy: For disfiguring the face is worse then painting the face, for this is but the mock­ing of nature, and that but in seeking to mend it: but the other is the mocking of grace, and that in seek­ing to marre it. Chrys. in Mat. Ho. 45. Si bonum est esse bonum, ut quid non vis esse quod vis apparere? Si vero malum est esse malum, ut quid vis esse quod non vis apparere? Nam quod turpe est apparere turpius est esse: quod autem formosum est apparere, formosius est esse: ergo aut esto quod appares, aut appare quodes. If it be good to be good, why wilt thou not be what thou wilt appear to be? But if it be evill to be evill, why wilt thou be that thou wilt not appear to be? For that which is foul in seeming, is fouler in being: And that which is fair in seeming is fairer in being: Therfore ei­ther be thou what thou appearest, or appear that thou art. So doth Saint Chrysostome upbraid the hypocrits of his time.

But we have another evill in our time, as much if not more to be cryed out upon: which is another ex­tream, not in too much, but in too little hiding: Hy­porcisis non est quae latere prae abundantia non valet, prae impudentia non quaerit: That is not hypocrisie which cannot be hid hy reason of abundance, and will not be hid by reason of impudence saith Bernard, Super Cant ser. 33. Absolon put down his brother Amnons lust in punishing it, but he more put it down in practi­sing it: For Amnon betrayed his sister secretly in his owne Chamber. 2. Sam 13.6. but Absolon went in unto Fathers concubines openly in the sight of all Is­rael. 2. Sam 16.22. Such is the outrage and madness of many, that what they condemn in others, hiding it, the same they boast in themselves, shewing it: So [Page 272]that (as Stella saith, in Lu. 12.1.) Opus est ut ad hypocrisin invitemus, we have need now adaies to in­vite men to hypocrisie, and to perswade them to hide their sinnes. For the hypocrit (though he doth all­waies hurt himself, yet sometimes he doth good to o­thers, by shew of good, giving good occasions and provocations. But by open, impudent and boasted evil, no good but much hurt is ever done; Yea, he that is come to that degree, to boast himself in sin, he hath no other degree nor farther step to tread forwards but in­to hell.

And so much of this sinne in generall, as it is here litterally set forth in its proper name Hypocrisie:

Now for the figurative description of it, The lea­ven of the Pharisees.

Leaven is diversly taken and used in the Scriptures: sometimes on the bad part, sometimes on the good, Mat. 16.6. It is put for false doctrine, Beware of the leaven of the Pharisees: The Disciples (after Christs reproof of their mistaking him) do at last understand him by leaven to mean the Doctrine of the Pharisees ver. 12. But Mat. 13.33. It is put for true doctrine, the doctrine of the Gospell; The Kingdom of Heaven is like unto leaven which a woman took and hid in three measures of meal till all was leavened. And here in my text it is put for Hypocrisie, which concernes rather the evill of practise then of Doctrine: And so 1 Cor. 5.8. The leaven of maliciousness and wicked­nesse. Now there is one reason may stand for all: Namely, that as leaven (though it be but a little) diffuseth and imparteth it self into a great quantity, and ceaseth not its secret working, untill it hath filled all the heap about it, with its own nature; so a little falshood whether in life or in doctrine, and likewise [Page 273]a little sincerity growes and steales (as it were) by degrees into a great quantity, and ceaseth not to work whiles it hath any thing to work upon. A little lea­vea leaveneth the whole lump. 1 Cor. 5.6. that for e­vill. A woman hideth leaven in three measures of meal till all be leavened, Mat. 13.33. that's for good.

From whence we may learn not to despise small be­ginnings, whether in good or evill. Not in good, for the greatest fires begin of small sparkes, Behold how great a matter a litle fire kindleth. Jam. 3.5. When (therefore) the hammer of the word, striking thy stone heart shall fetch some sparkes out of it, neglect them not, but cherish them, that they may grow unto a melting heat that thou maist be mollified; unto a re­fining heat that thou maist be purified; unto an exha­ling heat that thou maist be elevated; unto a sacrifi­cing heat that thou maist be accepted. Noe, nor let the means be neglected, though perhaps it be but mean and small: No matter with what cattell the field be plowed, whether with the Oxe or the Asse, the clean or unclean beast, so that the ground and the seed be good. God taught Balaam by an Asse before he taught him by an Angell. Num. 22. And the sowing upon or beside all waters (that is in all lowly grounds) is blessed, whether the feet of the Oxe or of the Asse be driven. Is. 32.20.

And as not in good, so neither in evill should small beginnings be neglected or passe unregarded. For the serpents body is so shaped, that it will all easily slip after his head: Give him but his inch and he will quickly have his whole ell. Ahab first looked, then liked, then lusted, then sickned for Naboths Vineyard. David not checking his first view, proceeded to affect­ing, effecting, accumulating lust with murther. Saint Peter first following a far off, and shrinking, grew [Page 274]to denying, cursing, forswearing. The vastest grants Giants are at the first small embryoes: the foulest sinns even the Children of Babylon, begin in weak imagina­tions: Blessed therefore shall he be that taketh all those children Ps. 137. (even in their first conception) and dasheth them against the stones.

But some in stead of dashing them do defend them: For they will not have lust to be sinne untill it be ripe and ready to fall. But Christ saith, Out of the heart proceed evill thoughts, murthers, adulteries. Mat. 15.19. And Gen. 6.5. The imaginations of the thoughts of the heart are said to be evill. And what is evill to or with God but sinne? All his workes are good, and hee makes all but sinne: therefore that which is evill with him, must needs be sinne: Sinne is sinne as well in the first conceit, as in the last consent. The Cocatrice is venemous in the egge, as well as in the bird: Take heed therefore of hatching it: the egge is laid low, thou maist crush it with thy foot, but the bird will mount up over thy head, and above the reach of thy reformation.

The spiders first thred is a very slender one, yet be­ing drawn, it holds the frame of all her work: And our first motions are commonly weak and slender, but being once firmly fastned, they quickly grow to a whole web of mischief: let it be therefore their and not ours which is objected. Is. 59.5. They hatch Cocka­trice egges, and weave the web of spiders.

But besides the swelling and spreading, leaven hath also another propertie, and that is sowring: which in­deed is most proper in this place, where it is stronger to in the evill sense. For of all evills none is stronger to sour good, and to make it turn the stomack of almigh­ty God (If I may so speak) then this one of Hypocri­sie. For (to shew how he loatheth it) it pleaseth God [Page 275]to threaten the punishment of it, in such kind of loathsome phrase, even that he will spue the hypo­crit out of his mouth. Rev. 3.16. For the hypocrit is fitly compared to a brazen vessell: For brasse is apt to sowr the liquor which it holdeth. And such is the hy­pocrite: the Poets sincerum befits him best: it is a word most proper to living vessells. Sincerum est nisi vas quodcunque infundis acescit: If the vessell be not sin­cere, whatsoever you power into it, it sowreth. What­soever? yes whatsoever. For though I have prophecie and all knowledge, and all faith to move Mountaines: and all bounty to give all my goods to the poor, and all patience to give my body to be burned: And though I speak with the tongues of men and of Angells, and have not love, (good affection, truth in the inward parts) I am but as sounding brasse: that is but a sowring Vessell. 1 Cor 13. But (that I be not tedious) let me leave the Genus of this metaphor in Leaven, & fall up­on the Species or particular of it, as it is here expressed, namely in the Pharisees: The leaven of the Pharisees.

It will not be much materiall to make question or discourse of the order, calling, condition, or professi­on, of these Pharisees: It may suffice that Saint Au­gustine tells us, they were Nobiliores & doctiroes, the nobler and the learneder sort of the Jewes: which is confirmed Ioh. 5. where Nicodemus the Pharisee is called both ruler of the Jewes, ver. 1. and also A master or teacher of Israel. ver. 10. The most doe fetch their title from division or separation: And that not onely Habitu, they were severall and divided from others in their habits, but Observantiis too, they were singular in their performances: which Saint Paul's speech implyeth Act. 26.5. where he calleth this profession the chiefest sect of their religion. In a word, the Jewes were Populorum separatissimi a the [Page 276]choicest of all people: and the Pharisees were Iudaeo­rum separatissimi, the choicest of all the Jewes.

Note therfore here the vanity of worldly state and dignity: Not many mighty, not many noble are called. Note the insufficiencie of learning and knowledge: Where is the wise, where is the disputer of this world? Note the debility of free will and naturall strength: It is not in him that willeth, nor in him that runneth. Note the deficiencie of all strictest outward obser­vance. He is not a Iew which is one outward. But es­pecially to the purpose, note, that the strongest wine makes the sharpest vinegar: the sweetest things in smell and in tast are most loathsome and noisom in their putrifaction. The tongue (if it be good) is the best member, but if it be naught it is the worst. Strength in a lion is most outragious: Wisdome in a serpent is most mischievous: knowledge in an hypocrit is most pernicious. The Pharisees (those precisest separatists) were most abhominable hipocrites. They were noble, and so was their hypocrisie too; even Nobilitata: by by Christ himself fet forth to be most notorious. And that especially in these 4. particulars: To wit, that their justice or righteousnesse was 1. verbalis 2. for­malis, 3. partialis, 4. vanè gloriosa: It was verball, for­mall, partiall, and vainglorious. Either they did but talke: or if do; it was but outwardly, or if inward­ly, it was with foolish partiality, and preposterous difference: And in all it was with much pride and vain glory.

First, their righteousnesse was Verball, in word onely: they were good speakers, they could talke well, but bad doers, they did live ill. Whatsoever they bid you observe, that observe and doe, but do not yee after their works, for they say and do not. Mat. 23.3. [Page 277]A very dangerous evill both waies, both inwardly and outwardly, both to themselves and to others.

Inwardly to themselves: For he that speaketh well beareth witnesse against himself for doing ill: that out of his own mouth shall the evill servant be judged without farther witnesse: They give evidence against themselves, and make up their own condemnation be­fore God, as the messenger of Saul's and of Ishbo­sheths death did before David. 2 Sam. 1.16. & 4.10.

Outwardly also to others it is dangerous, for it makes men afraid of goodnesse. For by speaking that which thou dost not do (saith Saint Chrysostome, Ho. 38. ad pop. de humilitate & quiete.) opus mihi reddis impossibile: thou makest me think it impossible to be done. For I cannot think but if it were possible to be done, thou who art so earnest in speaking of it, wouldest not faile in performing it. Yea, it makes men hate goodnesse, and blaspheme the author of it: Thou that maketh thy boast of the Law, thorough breaking the Law dishonorest thou God? for the name of God is blasphemed among the Gentiles thorough you. Ro. 2.23. Indeed we should be all teachers: Let the word of God dwell in you plenteously in all wisdom, teaching and admonishing your own selves in Psalmes and Hymnes, and spirituall songs. Col. 3.16. Let us consider one another to provoke unto love and good works, and let us exhort one another. Heb. 10.24. But facilior est per exempla quam per praecepta docen­di via, the easier, the stronger, and indeeed the more (generally) required way of teaching is by examples, rather then by precepts. Fire and water are said to be good servauts, but bad masters: Now fire and water are emblems of the holy spirit: whose work if it make thee docible in respect of obeying to be a good servant, [Page 278]it is to thy profit and and benefit: But if it make thee docible onely in respect of commanding, onely to be a good master, it is to thy hurt and damage. The Pharisees were good masters, requiring much of o­thers: They bind heavy burthens and grievous to be born, and lay them on mens shoulders. But they were bad servants practising little themselves, They them­selves will not move one of those burthens with one of their fingers. Mat. 23.4. They turned the work of the holy Ghost the quite contrary way: they were not like Christ, who did both do and teach, for they taught much and did little: Their righteousnesse was Verball.

2. It was also formall, only in outward appearance, woe be to you Scribes and Pharisees, hypocrits, for ye make clean the outside of the cup and of the plat­ter, but within they are ful of extortion and excess. Mat. 23.25. This must needs be a hainous evill and high­ly offensive unto God, for as much as it goes about to mock and deceive him: which is impossible, because hee sees the heart as well as the hand: and therefore in vain do we cleanse our hands if we do not also purge our hearts from wickednesse. The Apostle forbids eye­service to be done to our bodily masters, but happy are wee if to our heavenly master wee rightly perform it: For then we will do it with heart as well as with hand, because his eye is equally on both.

The Syrians thought the Israelites God to be the God of the mountaines, and not of the vallies. 1 Kings 20.23. Belike they thought he could not see them there. Yes, he seeth the lowest vallies of the heart (Thou un­derstandest my thoughts long before. Ps. 139.) as well as the loftiest mounting of the hand (According to the cleannesse of my hands in his eye-sight. Ps. 18.24.) Yea as a curious prayer regardeth not the matter [Page 279]or forme of the window through which he looketh, but onely the businesse that is done within, so God may be said to look carelesly on the outward appea­rance, in comparison of his earnest observation of the substance: For many times he takes no notice of out­ward uncleannesse, when he sees inward cleannesse: As also certainly never any other notice of outward cleanness, when he sees inward cleanness, For God se­eth not as man seeth, for man looketh on the outward appearance, but God regardeth the heart. 1. Sam. 16.7. Strive therefore rather that thy leprous hand may be cleansed then thy clean hand lepred by putting it into thy bosome. Exod. 4.6. The lack of this inward truth makes the Hypocrit that he can endure no try­all; For he makes a fair shew in the fair sunshine of of prosperity, but is blown away (like chaffe) before the wind of affliction: And why? he hath no root, therefore he cannot endure the Crosse: Or, if he bear it, Lu. 23.26. it is but (as Simon) either for another to suffer, or but half way: he will bear it, but not be fastened to it: he is a good doer, but a bad sufferer: he can be patient when he hears no reviling, thankfull when he endures no crossing, humble (even to despair himself) when other men honor him: but sincerity is patient in reproach, thankfull in losse, semper idem, even like mount Sion which cannot be removed; Else (alas) what do we but beat the air? It is not the good fight of faith when we fight without opposition. A whited wall is not thoroughly discerned till it be digged: Ezekiels digging the wall brought him to see the inner abhominations. Ez. 8.8. The hypocrits keep their conscience like Isaiahs closed book. Is. 29.11. It is sealed no man can read it: but the time will come, when the bookes shall be opened, and the dead shall be judged ac­cording [Page 280]to things that are written in the book, Rev. 20.12. Yea when Isaiahs sealed book shall be turned into Zachariahs flying book, filled with the curse of God, Zac. 5.1. Jacob got a blessing by counterfeiting his elder brother Esaus hands: but beware of counterfeit­ing our elder brother Christs hands, for God is not blind (as Isaac was) therefore it will surely bring a curse upon us, and not a blessing. Wee may (with the Gibeonites) beguile the Church for a while with a shew of old bottles (ripenesse of wisdome) Clouted shooes (reformation of affection) Old clothes and mouldy bread (humblenesse and abstinence in conver­sation) as if our Kingdome were not of this world, as if our conversation were no nearer then Heaven, when (notwithstanding) our hearts are nearer then our heeles unto the Earth, when we are of the earth earthly, and wholly earthly minded; and so we may be spared for a while, and keep a room in the Church, but onely as hewers of wood, heapers up of wrath a­gainst the day of wrath, increasers of fuell for that flame of Tophet, the burning whereof is fire and much wood, the breath of the Lord like a river of brimstone doth kindle it. Is. 30.33.

Thirdly their righteousness was partial, with nice & and foolish and preposterous difference: For they did not onely call some commandents little, as may be gathered by that, Mat. 5.19. whosoever shall break one of the least of these Commandements: And by that, Mat. 22.36. Which is the greatest Commande­ment? But farther (contrary to all sense and reason) they made least account of the greatest, and greatest of the smallest matters: Ye tyth, mint, and cumin, and have left the weightier matters of the Law, Judgment, [Page 281]mercie and faith. Mat. 23.23. Behold their hypocri­sie in both.

First in the former: For can any thing be little that concerneth him who hath no measure? Can the offence of his infinitenesse be lyable to lesse the nan infinite punishment? Or can he love God that stroketh him on the one cheek, and striketh him on the other? or that imbraceth his body and spurneth his feet? No, no, but Quicquid propter Deum fit, aequaliter fit: Hee that serves God aright, serves him with an equall mind, and saith with the Psalmist, I have respect un­to all thy Commandements. Ps. 119.6. and resolves with Saint James, that he who faileth in one point of the Law is guilty of all.

But in their later falshood ye may behold and won­der that they should be precisest in smallest matters: O but there was great skill and cunning in that; for thereby, they stayed the world from looking after their greatest businesses: For it could not be easily imagined or suspected, that they who were so consci­onable as to tyth herbes, yea, the basest and vilest of their herbs, would be unconscionable in the greatest matters of judgement and mercie: that they which did strain at a gnat, could possibly swallow a Cammell. Let the discovery of this evill be enough (of it self) to make us not to learn it but to loath it, & to learn that of Christ, This ought ye to have done, and not to have left the other undone. The greatest duties are first to be respected, and the least after not to be neg­lected.

4. Lastly, their righteousnesse was vainglorious: Yea, this was that whereof all their other services did relish, and whereby, their imperfections were (as it were) perfected and made up: For why was their [Page 282]righteousnesse verball? why formall? why partiall? but for vainglory sake. And if this sauce sowreth the best service (as indeed it doth) how tart then did it make their services which were every one so harsh in themselves? and how fulsome a messe did they make, being all put together. Yea, in their vain-glory wee may observe (which indeed is naturall to all pride) not onely the advancing of themselves: but the aba­sing of other. This I say is prides propertie: for every ascent is by pressing or treading somewhat down. This no doubt the Pharisees were guilty of, else Christ would never have taxed and charged them with such a boasting, as Lu. 18. to set them forth, speaking so proudly (to the contempt and condemning of all o­thers) I am not as other men are. Whereupon Saint Augustine, De ver. Dom. ser. 36. Diceret saltem sicut multi homines: Quid est caeteri homines nisi omnes prae­ter ipsum? He might have said, not as many men: but now he saith, not as other men, what is it but that he condemneth all men? And that not in a few or light things, but many and great: Extortioners, Unjust, A­dulterers. Yea he is not content with indefinite or ge­nerall speaking, but dares touch upon particular, say­ing, Or even as this Publican. Whereupon again Saint Augustine, Insulat non exultat, Hom. 44. Hee doth but insult upon his fellowes, hee doth not rightly re­joice in himself. There is a holy rising of the soul, a rising by humility (as the Eagle is said to rise highest out the lowest Valley) So the virgin mothers rising was: My soul doth magnifie the Lord (saith she) and my spirit hath rejoyced in God my Saviour, for he hath regarded the low linesse of his hand mayden: but the Pharisees rising was both presumptuous and con­temptible, to rise by trampling on the necks and crowns of others.

Thus yee see how still they dip their soules in a double die of sinne, breaking the rule of faith, which saith, Christ came into the World to save sinners, of whom I am chief. 1 Tim. 1.15. And breaking And breaking the rule of of faith, which willeth that every man esteem another better then himself. Phil. 2.3. Acquitting where they should condemne, I know that in me, that is in my flesh dwelleth no good thing. Rem. 7.18. and condemning where they should acquit; Charity thinketh not evill, believeth all things, hopeth all things. 1 Cor. 13. Beware therefore as of double sin in every kind (for in one sin shalt thou not be unpunished) so especially of this swelling and trampling pride. For every one that exalteth himself shall be brought low, and he that humbleth himself shall be exalted.

THE first chiefe part or point of this text being before spoken of, I come now to the second: which is mans unworthi­nesse, which I gather here to be im­plyed, in that the question (what is man?) is made and moved in and with reference and comparison to Gods mindfulness. What is man that thou art mindfull of him?

This point (of mans unworthinsse to Godward) may be discovered by a twofold consideration: namely of his indisposition to good, and his disposi­tion or or proneness to evil: each of which are such and so great, that it may be said, The best man cannot do one work perfectly good, but the best man doth many works absolutely evill. I say the best man: For if it be true of the best, then it must needs hold true of all the rest. And though Saint August. (upon this Psalme) by man (in the first place) doth un­derstand the old man, the naturall man. And by fili­us hominis, the Son of man) doth understand the new man the regenerate man; yet (his purpose be­ing far enough from mine, and yet not contrary to mine) I may safely enough take man in the former place, at large and indefinitely, so as including all men even the best man. And yet though I say, the best man. I do not include our Saviour Christ, to [Page 306]whom I know this text is applyed, and of him un­derstood. Heb 2.6. he was more then a man; God and man: but I speak of man naturally and properly: the best meere man cannot do one work perfectly good: the best man doth many works absolutely evill.

First, the best man cannot do one work absolutely or perfectly good. This may sufficiently appear, by the many expressions which the scripture hath to that purpose, as that Ps. 143.2. In thy sight shall no man living be justified: and that Ps. 62.9. surely men of low degree are vanity, and men of high degree are a lie: and Rom. 3.11. They are all gone out of the way they are altogether become unprofitable, there is none that doth good, no not one. And Rom. 7.18. I know that in me, that is in my flesh dwelleth no good thing. But that one place is instar omnium, Is. 64.6. we are all as an unclean thing, and all our righte­onsnesses are as filthy rags. This Isaiah was a Pro­phet, and therefore if not the best man, yet to be ranked and reckoned in the number of the best: And yet his workes, yea his best works, his righteous­nesses, yea not onely his, but all other mens we may take here to be included. All our righteousnesse, hee affirmeth to be defiled, and so defiled that the trans­lators have (for modesty) have waived that foulness which is in the propriety of the originall, and have given it but that indefinite expression of filthy raggs.

And to this plain evidence of scripture, reason it self must needs subscribe. For all our good works and righteousnesse do arise and flow from our faith, hope and love: But our faith, our hope, and our love, being (in this life) but in part and unperfect. 1 Cor. 13.9. It must needs be that all that proceed­eth [Page 307]from them must be likewise unperfect. And how­soever the holy Ghost (who is in himselfe most per­fect) be the originall Author of all our goodnesse, yet is our goodnesse in it self but unperfect. For as a young scholler in his writing discovers his owne de­fect and unskilfulnesse, though a skilful master hold­eth his hand, so we in all our righteousnesse, do dis­cover our own imperfection, though the Holy Ghost (that perfect workmaster) be our Author and guide. And as water proceeding out of a pure Fountain, & passing through a filthy channel, loseth its purity, and becomes defiled, so our holinesse and righte­ousnesse (though it proceed from the pure fountain of grace) yet passing through our corrupt will and affections, doth lose its purity, and becomes defiled: according to that, Job. 14.4. who can bring a clean thing out of an unclean? not one.

I shut up this point therefore with the saying of Saint Augustine, Aug. conf. lib. 9. ca. 13. vae eti­am laudabili vitae hominum si sine misericordia dis­cutias eam: Woe be even to the laudable life of man, if thou (meaning God) shouldst search and examine it. Which saying is confirmed and made up by that of the Psalmist, Ps. 130.3. If thou Lord shouldest mark iniquities, O Lord who shall stand?

Again, our unworthinesse to Godward appeares, as our indisposition to good, in that we cannot do one work perfectly good, so also in our disposition to evill, in that the best man doth many absolutely and truly evill, many sinnes.

If I should goe about to make proofe of this, I should but light a candle to the Sun, or cast water into the Sea, I should take but a needlesse work in hand, So plentifull and pregnant is the Scripture in [Page 308]this case, and so powerfull is every ones conscience, (even as a thousand witnesses) that we have every one cause enough to cry out with Manasses in his prayer, I have sinned above the number of the sand of the Sea, my transgressions O Lord are multiplyed, my transgressions are exceeding many. And with David, Ps. 38.4. Mine iniquities are gone over mine head as an heavy burden, they are too heavy for me. And with Saint Paul, Rom. 3.23. All have sinned and come short, or (as some read it) are de­prived of the glory of God: deprived of glory, and in­vested with shame: for to us belongeth confusion of face. Dan. 9.7.

Vse. This may make us all to start at the fight of our selves, as of the most terrible and fearfull thing: for what can be more terrible then to be under the power of sin, and consequently of death and con­demnation. And such an one shall the best man see himself to be, if with a single eye hee look simply on himself: And at his best, he cannot see himself clean without sinne. For who can say, I have made my heart clean, I am pure from my sinne? Prov. 20.9. The holy man Job, because of the grievous sores that were upon his body, cryed out, factus sum mi­himet ipsi gravis: I am become a burden to my selfe, Job 7.20. And shall not we (being all over-spread, not in body onely, but also in soul, not with sores, but with sinnes) shall not wee much more cry out and say, I am become a burden to my self? Did the le­prosie of his body make him so grievous to himself, and shall the leprosie of our soules nothing disquiet us? Was he so oppressed with a pestred carcasse, and shall we feel no weight of a festred conscience? His body was not himself, yet he saith, the sores of that [Page 309] make him a burden to himself: our soul is our selfe, (Anima cujusque est quisque, every mans soul is himself) & shall not we say, the sinns of that do make us a burden to our self? Flie therefore from thy self, and run away from thy selfe: and never leave running till thou hast run out of thy self, and run in­to Christ: till thou hast lost thy selfe and found Christ; till thou hast put off thy selfe, and put on the Lord Jesus; till thou hast gotten thy worthinesse of hell, laid upon his Crosse, and his worthinesse of Heaven laid upon thy back. So Saint Paul in doing what he would not, and willing what did not, became a burden to himself, and cries out, Rom. 7.24. O wretched man that I am, who shall deliver me from the body of this death. And so run­ning out of himself, hee runs into Christ, saying, I thank God through Jesus Christ our Lord.

And so I come to the third and last generall part of the text, viz. Gods providence towards man, not­withstanding his vilenesse, notwithstanding his un­worthinesse. That thou art mindfull of him?

That old and well worn sentence so often used in oratories, was never more justly taken up by any then now it may be me, Rerum copia verborum ino­pem facit, plenty of matter makes me scanty of words: I have a feast here set before me furnished with such varieties, that I know not which to tast first. A subject so large, a discourse so copious, that I know not how either to begin or end it. For how shall I begin that which hath no beginning? or how shall I end that that hath no ending? The time would faile me, yea my wits and understanding too, if I should go about at full to declare it. But somewhat I must say of it, that ye may see it, though but as in a [Page 310]glasse darkly, and that ye may know it, though but in part and unperfectly. Thou art mindfull of him.

Gods mindfulnesse of man was before time; Is in time; It shall be after time. It was before time in elect­ing him. It is in time many waies; in creating him, in preserving him, in redeeming him, in raising him: It shall be after time in eternall and everlasting glorifying him.

First it was before time in electing him. Before time? yes, before time reall. Nunc initiativum times beginning as to the creature. There was imaginary time for ever, which was Gods eternity. But our time reall began (with the Creation) to have its notion to us, and its distinction and constitution by the motion of the celestiall luminaries, Gen. 1.14. And before this our time I say, was God mindful of man in electing him. For we have it. Eph. 1.4. Hee hath chosen us in him (that is in Christ) before the foundation of the world. Before the world or any creature therein, was God mindfull of man: And so mindfull, that he not one­ly purposed to make man, but in his infinite alknow­ledge foreseeing, that man being made, would marre, destroy, and cast away himself again, hee chose some whom he would save, restore, and recover out of that masse of perdition and confusion.

He chose therefore, but not according to works foresseen: for that had not been (properly chosing) if there had been any preexisting cause or provocati­on, for choosing is a most free action. And if God had chosen according to works foreseen, hee must needs have chosen all or none at all: For all) once lost in Adam) were alike in disposition, or rather in in­disposition to good works: God could see no more [Page 311]of good in one then in another. He may bee said to [...] all beings, as well past, and future, as present. Ye [...] (in a notionall sense) he may be said to see in him­self many works that never were or shall be, but one­ly might be if he so pleased to work, for he knoweth (and he onely) the extent of his own power. But to say God seeth (in the creature) that which is not, is a contradiction. And what good was or is there in Adam, or any of his children fallen? Even as much good (that is as much of spirituall life) as is of naturall life in a dead body. For, In Adam all die. 1 Cor. 15.22. Now if a man should go into Golgotha, a place of dead mens sculs, or could goe down into the bottome of the Sea to looke among the drown'd bodies in a sunk ship, in which of those sculs or bodies should hee finde more disosition to to life then in another. Indeed the resurrection shall raise them all: And God by the first resurrection doth raise whom he will. But there is no more dis­position to the first in the dead soul, then is to the second in the dead body, but God in each acteth powerfully and freely. And so may be concluded in his electing also to have done. According to that, Eph. 1.5. Having predestinated us according to the good pleasure of his will.

Again, He chose some, a few, a small number, a a little flock. Not simply, but comparatively in re­ference to the greater number of the reprobate: O let us admire his mercie, that hee would vouchsafe to choose any (all being lost) let us not call his justice in question, why he would not choose all. For hee hath mercie on whom he will have mercie, Rom. 9.15.

Again, he chose, not indefinitely, or at peradven­ture, [Page 312]but a certain number of certain persons: A cer­tain number, for hee will not make them mere or lesse. Of certain persons: for hee will not alter or change them. And because he will not, it may be said he cannot: having once decreed, hee cannot de­ny himself, 2 Tim. 2.13. With God there is not yea and nay, 2 Cor. 1.20. but his foundation remaineth sure. 2 Tim. 2.19. It is not to be altered. His name is Jehovah: his name is, I am; names of conscience, names of continuance, names of perfection: Yesterday and to day, and the same for ever. Heb. 13.8. with whom is no variableness or shadow of turning. Ja. 1.17

Again, he chose them whom he did choose, not to beidle, not to be secure, not to think it needlesse for them now to take care how they live, because of the infallibility and immutability of their choosing, but he hath chosen us that we should be holy and with­out blame before him in love. Eph. 1.4. And that we should be conformed to the image of his forme. Ro. 8.92.

From hence (as from a fountain) do flow all the other works of mercy. For why were we created? because we were elected? why were we redeemed? be­cause we were elected. Why were wee called? why are we sanctified? why are we justified? why shall we be glorified? because we are elected.

O fountain of grace! O welspring of life! O un­speakable mercie! What is man O Lord, that thus beforetime thou wert mindfull of him!

Secondly, God is mindfull of man in time, and many waies. I have named four. In creating him: In preserving him: In redeeming him: In raising him.

First, in creating him. He made all things, but man in a speciall manner: hee made man (as I may [Page 313]say) with a witnesse: other things by his word, He spak the word and they were made, hee commanded and they were created; but man was made by his counsell, faciamus hominem, let us make man, Gen. 1.26. And no marvell: for the reason there follow­eth, he was to be a speciall piece, hee was to be Gods image: Let us make man in our image. He made him in his own image, in knowledge, in righteousnesse, and true holinesse. In his own Image: for he gave him a body potens non mori, and a soul non potens mori, (in respect of his decree) a body that might, a soul that must live for ever. In his own image, for the soul is three in distinct properties or faculties, vege­gation, sense, reason, and yet but one in her unsepa­rable essence. In his own image: for the soule is in man, the Microcosme, the little world, somwhat a­like as God is in the great world: Totum in toto, & totum in qualibet parte: whole in the whole, and whole in every part, and yet not In loco, not included in place.

2. Again, (in time) God is mindfull of man, se­condly in preserving him: For God is not like a Shipwright or Carpenter, who leaveth his work or building to it self as soon as he hath set it up: but God is mindfull of man, as well in preserving as in creating him. Yea, this also (to the expresse of Gods perfection) may be said that he cannot do, he cannot make any thing to be or subsist of it selfe, without him. For so there should be something where at his power should be limited, and whereto his strength should not extend: And so hee should not be infinite, he should not be almighty, he should not be himself: he should not be God: therefore 'tis of ne­cessity that to every work which God maketh, hee [Page 314]adde also a butteresse, a prop, or supporter of his of his power to sustain it: which whensoever he ta­keth away the work (what ever it be) soon decayeth and perisheth: For in him we live, and move, and have our being. Act. 17.28. And when thou hidest thy face, they are troubled, when thou takest away their breath they die, and are turned again to their dust. Ps. 109.29. And in that Psalme, we have a large discourse of the mindfulnesse of God towards man in providing him wine that maketh glad the heart of man, and oile to make him a chearfull coun­tenance, and bread to strengthen mans heart. Yea, his providence extendeth to the least things that do concern us: There cannot a tear fall from our eyes, but he doth bottle it up: Put my tears into the bottle. P. 56.8. there cannot an hair fall from our heads, but he doth take notice of it, for even the hairs of our head are all numbred. Luk. 12.7. Yea, (which is of us more considerable, because to us more terrible) there cannot a word fall from our mouths, but he doth register it, for every idle word that men shall speak, they shall give account hereof in the day of judgement. Mat 12.36.

3. Again, God is mindfull of man, thirdly (in time) in redeeming him. And this work hath many parts; too many for me to speak of at this time: I can but name them. His miraculous incarnation, his charitable life and peregrination, his painfull and shamefull death and passion, descension, resurrection, his ascension. And hereto also pertaineth his calling us, his sanctifying us, his justifying us, and his pawning and pledging everlasting life unto us.

4. Again, fourthly and lastly, God is mindful of man in time, in raising him, hee is mindfull even of [Page 315]our very dust and ashes, when we be dead and rotten. For (saith Job) I shall see God in my flesh. Job. 19.26. And he shall change our vile body, and make it like to his glorious body saith Saint Paul, Phil. 3.21. And this corruptible must put on incorrupti­on, and this mortall must put on immortality. 1 Cor. 15.53. And then shall Ezekiels mysticall or para­bolicall vision be literally fulfilled, Every bone shall come again to his bone, and the flesh and sinewes shall grow upon them, and the skin shall cover them. Ezek. 37. And Saint Aug. de Gen. ad lit. lib. 3. ca. 17. is very punctuall and emphaticall upon this point. Quasi vero quicquam intersit ad nostram utilitatem ista caro jam examinis per quos transitus eat, &c. As though (saith he) it were any thing considera­ble what becomes of our body being dead, seeing that by whatsoever passages it shall go; It shall thence be drawn out again by the almighty power of the Crea­tor to be new formed. And again in another place, Enchirid. ad Laur. cap. 88. Non autem perit Deo, terrena materia de qua mortalium creatur caro, the earthly matter of mans body is never lost to God: sed in quemlibet cinerem pulveremve solvatur: but into whatsoever dust or ashes it be dissolved: In quoscunque halitus aurasve diffugiat, Into whatso­ever, spirits, or airs it fly away: In quorumcunque aliorum corporum substantiam vel in ipsa elementa vertatur: Into whatsoever substance of other crea­tures (be it into the very elements) it be turn'd: In quo­rumcun (que) animalium etiam hominum cibum cedat unto whatsoever food of other creatures (be it of mankind) it be converted: Illae humanae animae puncto temporis redit, It shall at last in a monent of time return to that soul: Quae illam primitus ut homo fie­ret [Page 316]cresceret, viveret, animavit: which did at first it that it might be made a man, and live and grow.

3. As before time, & in time so also 3ly. and last­ly after time, God is or shall be mindfull of man, in or by eternal & everlasting glorifying him. After time I say, after nunc finiens or terminationum, the end or consummation of created time. For the day of judg­ment is called the last day. Jo. 6.39, 40. and Rev. 10.6. the angell sweareth that time shall be no more. Yet then I say when all distinction of time shall grow up into one perfect constant day of eternity, then shall God be mindfull of man in bringing him to, and preserving him in the fulnesse of joy and plea­sure for evermore. For, we shall be caught up in the clouds to meet the Lord in the air, and so shall we be ever with the Lord. 1 Thes. 4.17. O infinite love, O unmeasurable mercie, O beginlesse, O endlesse providence, what is man, O Lord, what is man, that thus before time, in time, and after time, thou art mindfull of him?

I shall include this point (and so the whole text) with a brief touch of a twofold use. This last Doctrine of Gods mindfulnesse of man, teacheth us to be thankfull: and it teacheth us not to be care­full.

1. Vse. First it teacheth us to be thankfull. For seeing Gods providence is such and so great toward us, and it is all Gratis. It is but our thankfulnesse that hee requireth for all (for he saith) who so offereth praise, glorifieth me. Ps. 50.23. And David saith, My goodnesse extendeth not to thee, Ps. 16.2.) what a shame will it be for us then to be found unthank­full? Praise him therefore for thy soul, and for spi­rituall blessings: praise him for thy body, and for [Page 361]temporall blessings: according to that Ps. 101.1. Blesse the Lord O my soul, and all that is within me, blesse his holy name. Blesse the Lord O my soule and forget not all his benefits; which forgiveth all thine iniquities; theres for the soule and for spirituall things; And ver. 5. which satisfieth thy mouth with good things, so that thy youth is renewed like the Eagles: ther's for the body and for temporal things.

2. Vse. Again it teacheth us not to be careful. This is our Saviours teaching, Mat. 6.35. I say unto you, take no thought for your life, what ye shall eat, or what ye shall drink &c. And why? ver. 26. behold the foules of the air, they sow not, neither do they reap, &c. And ver. 30. If God so cloath the grasse of the field, shall he not much more cloth you, Oye of little faith? Hee argueth à majore ad minus, from the lesse to the greater. I may therefore doubt­lesse in this argue a majore ad minus, from the great­er to the lesse. He doth the lesser (saith Christ) there­fore he will much more do the greater (may I in my sense say) therefore he will much more do the lesser. He provideth for the soul spirituall things here, and eternall things hereafter. And if he deal so freely and liberally in those greater matters, shall he not much more do the same in these viler earthly things? what man having received wine of his friend, will be doubtfull whether he would afford him water or no? What man seeing his friend send his son to help him, will make question whether hee would spare him his servants or no? What man seeing his friend offer his life for him, will suspect or be jealous whether hee would impart unto him his goods or no? And see­ing God hath given us the wine of spirituall joyes, shall we be doubtfull whethether hee will afford us [Page 318]the water of temporall comforts? Seeing God hath sent his son to help us, shall we make question whe­ther he will spare us his servants, his creatures to serve us? Seeing our Saviour hath given his life to redeem us, shall we be jealous that he will not impart to us his goods, his corne and wine, and oile to sustain us? No, no, but cast all our care upon him, because he careth for us. Yet cast it in humility, acknowledging our vilenesse, acknowledging our unworthinesse. For so humbling our selves, we shall be sure to be exalted.