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THE Sinners Passing-Bell. OR A Complaint from Heauen for Mans Sinnes. The fift Sermon.

THis is a world to make Phisitians rich; if men loued not their purse, better then their health. For the world waxeth old, and old age is weake and sickly. As when death begins to ceaze vpon a man, his braine by little and little grow∣eth out of order; his minde be∣comes Page  204 cloudy and troubled with fantasies; the channels of his blood, and the radicall moisture (the oyle that fe•ds the lampe of his life) beginne to dry vp: all his limbes loose their former agillitie. As the lit•le world thus decaies in the great, so the great decaies in it selfe: that Nature is faine to leane on the staffe of Art, •nd to be held vp by mans industrie. The signes, which Christ hath giuen to fore-run the worlds ruine, are called by a Father,* aegritudines Mundi: the diseases or sicknesses of the world, as sicknesse naturally goes before death. Warres dying the earth into a sanguine hew: dead carkases in∣fecting the aires; and the infected aires breathing about plagues and pestilences, and sore contagions. Where∣of, saith the same Father, null• magis quam nos testes su∣mus, quos mundi finis inuenit, none can be more certaine witnesses then wee vpon whom a the ends of the world are come. That sometimes the influences of Heauen spoyle the fruits of the earth; and the fogs of earth soile the vertues of the Heauenly bodies: that neither Plannets aboue, nor plants below, yeeld vs expected comforts. So God, for our sinnes, brings the heauen, the earth, the ayre, and whatsoeuer was created for mans vse, to be his enemie, and to warre against him. And all be∣cause, b omnia quae ad vsum vitae accipimus, ad vsum vitij conuertimus: we turne all things to vices corruption, which were giuen for natures protection. Therefore, what we haue •iuerted to wickednesse, God hath re∣uerted to our reuenge. We are sicke of sinne, and there∣fore the world is sicke of vs.

Our liues shorten, as if the booke of our dayes were by Gods knife of Iudgement, cut lesse; and brought from Folio, as in the Patriarchs, before the flood, to Quarto in the Fathers after the flood; nay to Octauo, as with the Prophets of the Law, nay euen to Decimosexto, as with vs in the dayes of the Gospell. The Elements Page  205 are more mixed, drossie, and confused: the ayres are in∣fected: neither wants our intemperance to second all the rest. We hasten that we would not haue, Death; and runne so to riot in the Aprill of our early vanities, that our May shall not scape the fall of our l•afe. Our great Landlord hath let vs a faire house, and we suffer it quickly to runne to ruine. That whereas the Soule might dwell in the body, as a Pallace of delight, shee findes it a crazy, sickish, rotten cabinet, in danger, euery gust, of dropping downe.

How few shalt thou meete, if their tongues would be true to their griefes, without some disturbance or affli∣ction? There lyes one groning of a sicke heart; another shakes his aking head: a third roares for the torments of his reines: a fourth for the racking of his gowty ioynts: a fift grouels with the Falling-sicknesse: a last lyes halfe dead of a Palsie. Here is worke for the Phy∣sitians. They ruffle in the roabes of preferment, and ride in the Foote-clothes of reuerence. Early and de∣uout suppliants stand at their study dores, quaking, with ready mony in their hands, and glad it will be accep∣ted. The body, if it be sicke, is content sometimes to buy (vnguentum areum, with vnguentum aureum) leaden trash, with golden cash. But it is sicke, and needes Phi∣sicke; let it haue it.

There is another Phisitian, that thriues well too, if not best; and that's the Lawyer. For men goe not to the Phisitian till their bodies be sicke; but to the Lawyer when they be well, to make them sicke. Thus whil•s they feare an Ague, they fall into a Consumption. He that scapes his disease, and fals into the hands of his Phisitian; or from his trouble of suites, lights into the fingers of his Lawyer, fulfils the old verse,

Page  206 Or is in the poore Birds case, that flying in feare from the Cuckooe, lighted into the tallon• of the Hawke. These are a couple of thriuing Phisitians: Alter tuetur a•gros, alter tuetur agros: One lookes to the state of the person; the other of the purse▪ so the old verse testifies. Phisicke giues wealth, and Law Honour. I speake not against due reward, for iust deserts in both these fa∣culties.

These Phisitians are both in request: but the third, the Phisitian of the soule (of whom, I am now occasio∣ned to shew, there is most neede) may stand at the dore with Homer; and did hee speake with the voyce of An∣gels, not to be admitted. The sicke Rich man lyes pati∣ently vnder his Phisitians hands; hee giues him golden words, reall thankes, nay (and often) flattering obser∣uance: If the state lye sicke of a Consumption; or if some contentious Emperick, by new suits, would lance the impostum'd swellings of it: or if (perhaps) it lye sullen-sicke of Naboths Vineyard: the Lawyer is (per∣chance) not sent for, but gone to; and his help implo∣•ed, not without a Royall sacrifice at least. But for the Minister of his Parish, if hee may not haue his head vnder his girdle, and his attendance as seruile as his Liuerie-groomes; hee thinkes himselfe indignified, and rages, like the Pope, that any Priest durst eate of his Peacocke. How short doth this Phisitians respect fall of both the others! c Let him feed his Sheepe, if hee will, d with the Milke of the Word; his Sheepe will not feede him with the Milke of reward. He shall hardly get from his Patron the Milke of the Vicaredge: but if he lookes for the fleeces of the Parsonage, hee shall haue (after the Prouerbe) Lanam caprinam, Contempt and scorne.

e Haman was not more madde for Mordecais Cap, then the great one is, that as much obseruance ariseth Page  207 not to him, from the blacke coate, as from his owne blew coate. The Church is beholden to him, that hee will turne one of his cast Seruitours, out of his owne into her seruice: out of his Chamber into the Chan∣cell; from the Buttry-hatch to the Pulpit. He that was not worthy enough to waite on his Worship, is good e∣nough for God. Yeeld this sore almost healed; yet the honour of the Ministerie thriues like Trees in Au∣tumne. Euen their best estimate is but a shadow, and that a preposterous one: for it goes backe faster then the shadow in the f Dyall of Ahaz. If a Rich man haue foure Sonnes, the youngest or contemnedst must be the Priest. Perhaps the Eldest shall be committed to his Lands; for if his Lands should be committed to him, his Father feares, hee would carie them all vp to London: hee dares not venture it, without binding it sure. For which purpose he makes his second Sonne a Lawyer: a good •ising profession; for a man may by that (which I neither enuie nor taxe) runne vp, like Io∣nas gourd, to preferment: and for wealth, a Clustre of Law is worth a whole Vintage of Gospell. If hee studie meanes for his third, loe Physicke smels well. That as the other may keepe the estate from running, so this the body from ruining. For his youngest Sonne, hee cares not, if he puts him into Gods seruice; and make him capable of the Church-goods, though not pliable to the Churches good. Thus hauing prouided for the estate of his Inheritance, of his Aduancement, of his Carkasse, he comes last to thinke of his Conscience.

I would to God, this were not too frequently the worlds fashion. Whereas heretofore, Primogeniti eo iure Sacerdotes, the first-borne had the right of Priesthood: now the younger Sonne, if he fit for nothing else, lights vpon that priuiledge. That as a reuerend Diuine saith. Younger Brothers are made Priests, and Priests are Page  208 made younger Brothers. Yet, alas; for all diseases Na∣ture prouideth, Art prepareth Medicines. He is fed in this Country, whom that refuseth: An estate lost by Shipwracke on Sea, may be recouered by good-speede on Land. And in ill health, for euery sore of the bo∣die, there is a salue; for euery maladie, a remedie: but for the Conscience, Nature hath no cure, as Lust no care. Hei mihi, quod nullis anima est medicabilis herbis! There is no hearbe, to heale the wounds of the soule, though you take the whole world for the Garden. All these professions are necessarie; that mens Ignorance might not preiudice them, either in wealth, health, or grace. God hath made men fit with qualities, and fa∣mous in their faculties, to preserue all these sound in vs. The Lawyer for thy wealth: the Physitian for thy health: the Diuine for thy soule. Physitians cure the body; Ministers the Conscience.

The Church of Israell is now exceeding sicke; and therefore the more dangerously, because she knowes it not. No Physicke is affected, therefore no health ef∣fected. She lyes in a Lethargie, and therefore speech∣lesse. She is so past sense of her weakenesse, that God himselfe is faine to ring her Passing-bell. Aarons bells cannot ring lowd enough to waken her: God toles from Heauen a sad knell of complaint for her.

It is, I •hinke, a custome not vnworthie of approba∣tion; when a languishing Christian drawes neere his end, to tole a heauie Bell for him. Set aside the pre∣iudice of Superstition, and the ridiculous conceits of some olde Wiues, whose wits are more decrepit then their bodies; and I see not why, reasons may not be giuen to proue it, though not a necessarie, yet an al∣lowed Ceremonie.

1. It puts into the sicke man a sense of mortallitie; and though many other obiects should do no lesse; yet Page  209 this seasonably performes it. If any particular flatte∣rer, or other carnall friends, should vse to him the su∣surration, that Peter did once to Christ; Master,* fa∣uour thy selfe: this shall not be vnto thee: though sick∣nesse lyes on your bed, Death shall not enter your Chamber; the euill day is farre off; feare nothing: you shall liue many yeeres: or as the Deuill to our Grand∣mother, you shall not dye.* Or if the May of his yeeres shall perswade himselfe to the remotenesse of his Au∣tumne; or if the loue of earthly pleasure, shall denie him voluntarie leasure to thinke of Death: As Ep•∣minondas, Generall of the Thebans,* vnderstanding a Captaine of his Armie to be dead, exceedingly won∣dred, how in a Campe, any should haue so much lea∣sure as to be sicke. In a word, whatsoeuer may flatter him with hope of life; the Bell, like an impartiall friend, without either the too broad eyes of pittie, or too narrow of partiallitie, sounds in his owne eares, his owne weakenesse: and seemes to tell him, that in the opinion of the world, hee is no man of the world. Thus with a kinde of Diuinitie, it giues him ghostly counsell; to remit the care of his Carkasse, and to ad∣mit the cure of his Conscience. It toles all in: it shall tole thee in to thy graue.

2. It excites the hearers to pray for the sicke: and when can Prayers be more acceptable, more comfor∣table? The faithfull deuotions of so many Christian-neighbours sent vp as Incense to Heauen for thee, are very auaileable to pacifie an offended Iustice. This is S. Iames his Physicke for the sicke: nay,* this is the Lords comfort to the sicke. The prayer of faith shall saue the sicke; and the Lord shall raise him vp: and if hee haue committed sinnes, they shall be forgiuen him. Now (though we be all seruants of one familie of God,* yet) because of particular families on earth; and those so Page  210 remoued, that one member cannot condole anothers griefe, that it feeles not: non dolet cor, quod non nouit. The Bell, like a speedie Messenger, runnes from house to house, from eare to eare, on thy soules errand, and begges the assistance of their Prayers. Thy heart is thus incited to pray for thy selfe, others excited to pray for thee. Hee is a Pharisee, that desires not the Prayers of the Church: he is a Publican that will not beseech Gods mercie for the afflicted. Thy time and turne will come to stand in neede of the same suc∣cour, if a more sodaine blast of Iudgement doe not blow out thy Candle. Make thy sicke Brothers case thine now, that the Congregatio• may make thine theirs hereafter. Be in this exigent euen a friend to thine enemie; least thou become like Babell, to be serued of others, as thou hast serued others; or at least, at best, in falling Nero's case, that cried, I haue neither friend nor enemie.

3. As the Bell hath often rung thee into the Tem∣ple on earth, so now it rings thee vnto the Church in Heauen: from the militant to the triumphant place: from thy pilgrimage to thy home: from thy peregri∣nation, to the standing Court of God. To omit ma∣nie other significant helps, enough to iustifie it a lau∣dable ceremonie; it doth, as it were, mourne for thy sinnes, and hath compassion on thy passion. Though in it selfe a dumbe nature, yet as God hath made it a creature, the Church an instrument, and Art giuen it a tongue, it speakes to thee to speake to God for thy selfe; it speakes to others, that they would not be wanting.

Israell is sicke; no Bell stirres, no Balme is thought of, no Prophet consulted, not God himselfe sollicited. Hence, behold, a complaint from Heauen, a knell from aboue the Clouds: for though the words sound Page  211 through the Prophets lips, who toles like a Passing-Bell, for Israell, yet they come from the mouth of the Lord of Hoasts. The Prophet Ezekiell vseth like words;* and addes with them, the Lord of Hoasts saith it. There is no doubt of his spirituall inspiration: all the que∣stion is of his personall appropriation. It is certaine, that the Prophet Ieremie speakes here many things in his owne person, and some in the person of God. Now by comparing it, with other like speeches in the Pro∣phets, these words sound, as from a mercifull and compassionate Maker. Why is not the health of my Peo∣ple recouered? Mei populi, saith God, who indeede might alone speake possessiuely: Mine; for hee had chosen and culled them out of the whole world to be his people. Why are not My people recouered? There is Balme, and there are Physitians, as in Esay▪* What could I haue done more for my Vineyard?

The words are diuided to our hands by the rule of three. A tripartite Metaphore, that willingly spreads it selfe into an Allegorie. 1. Gods word is the Balme. 2. The Prophets are the Physitians. 3. The People are the Patients, who are very sicke. Balme without a Physitian, a Physitian without Balme, a Patient without both, is in fausta separatio, an vnhappy disiunction. If a man be ill, there is neede of Physicke; when he hath Physicke, he needes a Physitian to apply it. So that, here is miserie in being sicke, mercie in the Physicke.

Not to disioyne or disioynt the Prophets order, let vs obserue, that the words are spoken. 1. In the per∣son of God. 2. In the forme of a question. 3. By a conclusiue inference. Onely two things, I would first generally obserue to you, as necessarie inductions to the subsequent Doctrines. Both which may natural∣ly be inferred, not tyrannously enforced from the words. That which first obiects it selfe to our consi∣deration, Page  212 is the Wisedome of God in working on mens affections; which leades vs here from naturall wants subiect to sense, to supernaturall, inuisible, and more secret defects: from miseries to mysteries. That, as if any man admired Solomons House, they would be rauished in desire to see Gods House; which transcen∣ded the former, so much as the former transcended their expectation. So heere, wee might be led from mans worke to Gods worke, from things materiall to things mysticall; and by the happinesse of cure to our sicke bodies, be induced to seeke and get reco∣uerie of our dying soules. The second is, the fit col∣lation and respondent relation of Diuinitie and Phy∣sicke; the one vndertaking to preserue and restore the health of the body, the other performing much more to the soule.

1. God leades vs by sensible to the sight of in∣sensible wants;* by calamities that vexe our liuing bodies, to perils that endanger our dying Consciences. That wee might inferre vpon his premisses, what would be an eternall losse, by the sight of a tempo∣rall crosse, that is so hardly brooked. If a a famine of bread be so heauie, how vnsupportable is the dearth of the Word, saith the Prophet. b Man may liue with∣out bread, not without the word. If a wearie Trauel∣ler be so vnable to beare a burden on his shoulders, how ponderous is sinne in the Conscience? which Zacharie calls a c talent of Lead. If blindnesse be such a miserie, what is •gnorance? lf the night be so vn∣comfortable, what doth the darknesse of Superstition afford? If bodily Disease so afflict our sense, how in∣tollerable will a spirituall sicknesse proue? Thus all earthly and inferiour Obiects to a Christian soule, are like Marginall hands, directing his reading to a better and heauenly reference. I intend to vrge this Page  213 poynt the more, as it is more necessarie; both for the profit of it being well obserued, and for the generall neglect of it; because they are few in these dayes, that reduce Christianitie to Meditation, but fewer that produce Meditation to practise and obedience.

Diseases destined toward Death as their end, that can by Nature, neither be violently endured, nor vio∣lently repelled, perplexe the flesh with much paine: but if Diseases, which be Deaths capitall Chirurgi∣ons, his preceding Heraulds to proclaime his neere∣nesse; his Ledgers that vsurpe his place, till himselfe comes, be so vexing and full of anguish, what is Death it selfe, which kils the Diseases, that killed vs? For the perfection of sicknesse is Death. But alas, if the sick∣nesse and Death of the body be such, what are Sinne (the sicknesse) and Impenitencie (the death) of the soule? What is the dimmed eye to the darkned vnder∣standing? the infected members, to the poysoned af∣fections? the torment of the reynes, to the stitches, girds, and gripes of an aking Conscienc•? what is the Childes (caput dolet) my head akes, to Ierusalems, (cor dolet) my heart akes? The soule to leaue the body with her offices of life, is not so grieuous, as Gods spirit to relinquish the soule with the comforts of grace. In a word, it is farre lesse miserable to giue vp the ghost, then to giue vp the holy Ghost. The soule, that enters the body without any (sensible) pleasure, departs not from it without extreame paine. Hee that is animans animas, the soule of our soules, forsakes not our spirits, but our paine is more, though our sense be lesse. As in the Warres, the cut of a sword crossing the Fibres, carries more smart vvith it, though lesse mortallitie; then the fatall charge of a Death-thundring Cannon. The soule hath two pla∣ces, an Inferiour which it ruleth, the body; a Supe∣riour, Page  214 wherein it resteth, God! Mans greatest sorrow is, when hee dyes vpwardly, that GOD forsakes his God-forsaking soule. His greatest sense, when he di•s downewards, and sicknesse disperseth and dispatch∣eth his vitall powers. Let then the inferiour suffering vvaken vs, to see the Superiour that doth vvea∣ken vs.

Thus God drawes our eyes from one obiect to a∣nother; nay, by one to another; by that which wee loue on earth, to that which wee should loue in Hea∣uen: by the prouidence for our bodies, to the proui∣sion for our soules. So our Sauiour hauing discoursed of carefulnesse for terrene wants, drawes his speech to the perswasion of celestiall benefits: giuing the coherence with a But.* But first seeke ye the Kingdome of God, and his righteousnesse, and all these inferiour things shall be added vnto you.* Vt ad excellen•iam diuinarum re∣rum per corporalia homines attollat. That at once hee might lesson vs to holy duties, and lessen our care for earthly things. Thus, quios homini sublime dedit, cor subli•ius eleuare voluit: Hee that gaue man a counte∣nance lifted high, meant to erect his thoughts to a higher contemplation. For many haue such groue∣ling and earth-creeping affections, that if their bo∣dies curuitie was answerable to their soules, incederent quadr•pides, they would become foure-footed beasts. It is a course preposterous to Gods creation, dispro∣portionable to mans fabricke, that he should fixe his eyes, and thoughts, and desires, on the base earth, made for his feete to stand on: and turne his feete against Heauen in contempt, lifting vp his heele against God. Hee, whose ill-ballancing Iudgement thinkes Heauen light, and Earth onely weightie and worthie, doth (as it were) walke on his head, with his heeles vpward. I haue heard Trauellers speake of monstrous Page  215 and praeternaturall men, but neuer any so contra∣naturall as these.

Christ knew in the dayes of his flesh, what easie ap∣prehension worldly things would finde in vs; what hard impression heauenly would finde on vs: there∣fore so often, by plaine comparisons taught secret Doctrines; by Histories, Misteries. How, to the life, doth he explaine the mercie of God, to the miserie of man, in the lost Sheepe; in the lost Groat; in the lost Sonne?* How sweetly doth hee describe the different hearers of Gods Oracles, in the Parable of the Seede; which (howsoeuer it seemed a Riddle to the selfe-blinding Iewes, yet) was a familiar demonstration to the belee∣uing Saints? So the Prophets found that actuall ap∣plications pierced more then verball explications. Nathan by an instance of supposition, wrought Da∣uids hart to an humble confession. Hee drew the Pro∣position from his owne lippes, a The man that hath done this, is worthie of death; and then stroke while the iron was hot, by an inferred Conclusion, Thou art the man. The Prophet b Ahijah rent the new garment of Ie∣roboam in twelue pieces, and bad him reserue tenne to himselfe; in signe, That God had rent the Kingdome out of the hand of Solomon, and giuen tenne Tribes to him. Esay by going c naked and bare-foote, as by a vi∣sible signe, lessons Eg•pt and Ethiopia, that after this manner they should goe captiue to Assiria. Ieremie d by wearing bands and yokes, and sending them to the Kings of Edom, Moab, Ammon, Tyre, Sidon, Iu∣dah, giues them an actuall representation, a visible Sacrament of their Babilonish captiuitie. e Ezekiells pourtraying vpon a Tile the Citie Ierusalem, and the siege against it, is called by God, a signe against them. f Agabus tooke Pauls girdle, and bound his owne hands and feete; a signe, and that from the holy Ghost, Page  216 that hee who ought the girdle, should be so bound at Ierusa∣lem, and deliuered into the hands of the Gentiles. God schooled Ionas in the Gourd, by a liuely Apothegme, and reall subiection to his owne eyes, of his vniust impatience against God and Niniueh.*

It was Gods vsuall dealing with Israell; by the af∣flictions wherewith hee grieued them, to put into their mindes how they had grieued him by their sins. So Paul, as our Prophet here: For this cause yee are weake,* sickely, and many dye: drawing them by these sensible cords of their plagues, to the feeling of their sinnes; which made their soules faint in Grace, sicke in Sinne, dead in Apostasie. For this cause, &c. This Doctrine affords a double vse; particular and gene∣rall: particular to Ministers; generall to all Christi∣ans.

*1. To the dispensers of Gods secrets: It allowes them in borrowed formes to expresse the meditations of their harts. God hath giuen vs this libertie in the performance of our callings, not onely nakedly to lay downe the truth; but with the helpes of Inuention, Wit, Art, to remoue loathing of his Manna. If wee had none to heare vs, but Cornelius or Lidia, or such sanctified eares, a meere affirmation, were a sufficient confirmation. But our Auditors are like the Belgicke armies, (that consist of French, English, Scotch, Ger∣maine, Spanish, Italian, &c.) so many hearers, so ma∣ny humours: the same diuersity of men and mindes. That as guests at a strange dish; euery man hath a rellish by himselfe: that all our helpes can scarce help one soule to heauen. But of all kindes, there is none that creepes with better insinuation, or leaues behinde it a deeper impression in the Conscience, then a fit comparison. This extorted from Dauid, what would hardly haue ben graunted: that as Dauid slew Goliath Page  217 with his owne sword; so Nathan slew Dauids sinne with his owne word.* Iotham conuinced the Sheche∣mites folly in their approued raigne of Abimelech ouer them, by the tale of the Bramble. Euen temporall oc∣casions are often the Mines, to digge out spirituall in∣structions. The people flocke to Christ for his bread:* Christ preacheth to them another bread; whereof hee that eates, shall neuer dye.* The Samaritane vvoman speakes to him of Iacobs Well: hee tells her of Iesus Well: whose bottome or foundation was in Heauen; whose mouth and spring downewards to the earth: crosse to all earthly fountaines: contayning waters of life; to be drawne and carried away in the Buckets of faith. She thought it a new Well; she found it a true Well: whereof drinking, her soules thirst was for euer satisfied. The Creeple begges for an Almes, the Apo∣stle hath no money: but answeres his small request, with a great bequest, health in the name of Iesus.* Ni∣hil additur marsupio, multum saluti. His Purse is nothing the fuller, his body is much the happier. This course, you see, both Christ and his Apostles gaue vs in pra∣ctise and precept.

In practise.* When the woman blessed the wombe that bare Christ, and the pappes which gau• him sucke: he deriue• hence occasion to blesse them, which con∣ceiue him in their faith, and receaue him in their obe∣dience. Blessed are they that heare the word of God and keepe it. Euen as Mary her selfe was rather blessed, percipiendo fidem, quam concipiendo carnem Christi; in re∣ceauing the faith, then conceauing the flesh of Christ. So the newes of his kinred in the flesh standing at the doore, taught him to teach, who are his true kinred in the Spirit.

In precept to his Apostles. If they will not receaue and beleeue you, Wipe off the dust of their Citie,* that Page  218 cleaueth to your feete, against them. If they will not be moued with your words, amaze them with your wonders:* Heale the sicke, cleanse the leapers, raise the dead, cast out Deuils. We cannot now worke miracles, yet we can speake of miracles. Euen we must also, as obey his Documents, so obserue his doings: and fol∣low him in due measure, both in his words & works, though (non passibus aequis) not with equall steps. Our imitation must be with limitation; aptly d•stinguish∣ing, what we must onely admire in our mindes, what admit in our manners.

*2. To all Christians; that wee climbe vp by the staires of these inferiour creatures, to contemplate the glorious power of the Creatour. A good Christian, that like the Bee, workes honey from euery flower, suffers no action, demonstration, euent, to slip by him without a question. All Obiects to a meditating So∣lomon, are like wings to reare & mount vp his thoughts to Heauen. As the old Rom•nes, when they saw the blew stones, thought of Olympus; so let euery Obiect, though low in it selfe, eleuate our mindes to Mount Syon. A meane scaffold may serue to raise vp a goodly building. Courtiers weather-driuen into a poore Cot∣tage, (etiam, in caula, de Aula loquuntur) gather hence opportunitie to praise the Court. Wee may no lesse (euen ex hara,* de ara dicendi ansam sumere) from our Tabernacles on earth be induced to praise our stand∣ing house in Heauen. So, as the Philosopher aymed at the pitch & stature of Hercules, by viewing the length of the print of his foote: Wee may by the base and dwarfi•h pleasures on our earth, guesse at the high and noble ioyes in Heauen. How can we cast vp our eyes to that they were made to behold, and not suffer our mindes to transcend it; passing through the lower Heauen, which God made for Fowles, Vapours, Me∣teors, Page  219 to the Firmament wherein he fixed his Starres, and thence meditating of the Empyreall Heauen, which he created for himselfe, his Angels, his Saints: a place no lesse glorious aboue the visible, then the visible is aboue the earth. Read in euery Starre, and let the Moone be your Candle to doe it, the proui∣dent disposition of God, the eternitie of your after∣life.

But if earth be at once neerer to your standing and vnderstanding; and like dissembling Louers, that (to auoyd suspition) diuert their eyes from that cheeke, whereon they haue fixed their hearts; so you loooke one way, and loue another; Heauen hauing your countenance, Earth your confidence: then for Earth; read this instruction in all things, the destruction of all things. For if the ra•ified and azure body of this lower Heauen shall bee folded vp like a Scrole of Parchment; then much more this drossie, feculent, and sedimentall Earth shall be burnt.

The Heauens shall passe away with a •oyse,* and the Ele∣ments shall melt with feruent heate, the Earth also and the workes that are therein shall be burnt vp. At least quoad •iguram, though not quoad naturam. The forme shall be changed, though not the nature abollished. Euerie creature on earth may teach vs the fallibillitie of it. It is an Hieroglyphicke of vanitie and mutabillitie. There is nothing on it, that is of it, that is not rather vitiall, then vitall. In all the corrupted parts of this decrepit and doting world, mens best lesson of moral∣litie, is a lesson of mortalitie. As it was once said. Foelix qui potuit rerum cognoscere causas: so now better; Foelix Page  220 qui poterit rerum cognoscere casus. It is good to know the casuall beginnings of things▪ it is better to know their casuall ends. It is good to be a naturall Philoso∣pher, but better to bee a supernaturall, a Christian Philosopher. That whiles we intentiuely obserue the creature, we may attentiuely serue the Creator.

That which is said of pregnant wits, is more true of Christian hearts, that they can make vse of any thing. As Trauellers in forraine Countries, make euery slight obiect a lesson: so let vs thriue in grace by euery (presented) worke of Nature. As the eye must see, and the foote walke, and the hand worke, so the heart must consider. What? Gods doings: which are maruellous in our (vnderstandings) eyes.* God looked vpon his owne workes, saw they were good, and de∣lighted in them: sure it is his pleasure also, that wee should looke vpon them▪ to admire his wisedome, power, prouidence, mercie, appearing both in their nature and their disposition. The least of Gods works is worthie the obseruation of the greatest Angell. Now what Trewants are we, that hauing so many Tu∣tours reading to vs, learne nothing of them. The Heathen were condemned, for not learning the inuisi∣ble things of God,* from his visible workes. For shall wee still plod on the great volume of Gods works, and ne∣uer learne to spell one word, of vse, of instruction, of comfort to our selues? Can wee behold nothing through the Spectacles of contemplation? Or shall we be euer reading the great Booke of Nature, and ne∣uer translate it to the Booke of Grace? The Saints did thus. So haue I read, that worthy Esay sitting a∣mong other Diuines, and hearing a sweet consort of Musicke, as if his soule had beene borne vp to Heauen, tooke occasion to thinke and speake thus; What Mu∣sicke may we thinke there is in Heauen? A friend of mine Page  221 viewing attentiuely the great pompe and state of the Court, on a solemne day, spake not without some ad∣miration: What shall we thinke of the glory in the Court of God? Happy obiect, and well obserued, that betters the soule in grace. But I haue beene prolixe in this point; let the breuitie of the next succour it.

2. Phisicke and Diuinitie are Professions of a neere affinitie: both intending the cure and recouerie,* one of our bodies, the other and better of our soules. Not that I would haue them conioyned in one person: (as one spake merrily of him, that was both a Phisitian and a Minister: that whom he tooke money to kill by his Physicke, he had also money againe to burie by his Priesthood.) Neither, if God hath powred both these gifts into one man, doe I censure their Vnion, or per∣swade their separation. Onely let the Hound, that runnes after two Hares at once, take heede least hee catch neither. Ad duo qui tendit, non vnum nec duo prendit.* And let him that is called into Gods Vineyard, hoc a∣gere, attend on his office. And beware, least to keepe his Parish on sound legges, he let them walke with sickly consciences. Whiles Gal•• & Auicen take the wall of Paul & Peter. I doe not here taxe, but rather praise the works of mercie in those Ministers, that giue all possi∣ble com•orts to the distressed bodies of their brethren.

Let the professions be heterogen•a, different in their kindes; onely respondentia, semblable in their procee∣dings. The Lord a created the Physitian, so hath he b or∣dained the Minister. The Lord hath put into him the knowledge of Nature, into this the knowledge of grace. All knowledge is deriued from the Fountaine of Gods wisedome. The Lord c hath created Medicines out of the earth. The Lord hath d inspired his holy word from heauen. The good Physitian acts the part of the Diuine. e They shall pray vnto the Lord, that he would pro∣sper Page  222 that which they giue, for ease & remedy to prolong life. The good Minister, after a sort is a Physitian. Onely it is enough for the Sonne of God to giue both naturall and spirituall Physicke. But as Plato spake of Philoso∣phie, that it couets the imitation of God, within the li∣mits of possibillitie and sobrietie: so wee may say of Physicke, it is conterminate to Diuinitie; so farre as a Handmaid may follow her Mistresse. The Instituti∣ons of both preserue the constitutions of men. The one would preuent the obstructions of our bodies, the other the destructions of our soules. Both purge our feculent corruptions: both would restore vs to our primarie and originall health: though by reason of our impotencie and indisposition, neither is able. Both oppose themselues against our death, either our corporall or spirituall perishing.

When the spirit of God moued on the waters, and from that indigested & confused mixture; did by a kinde of Alchimicall extraction, seperation, sublimation, con∣iunction, put all things into a sweet consort, and har∣monious beautie, hee did act a Phisitians part. God is in many places a Phisitian. Exod. 15. I am the Lord that healeth thee.* Deut. 32. I kill, I make aliue: I wound, and I heale. Ier. 17. Heale me, O Lord, and I shall be hea∣led: saue me, and I shall be saued. Sometimes he is as a Surgion, to binde vp the sores of the broken-hearted; and to stanch the bleeding wounds of the Conscience. Nay, Dauid intreats him to put his bones in course againe. So Christ hath sent his Ministers,* 〈 in non-Latin alphabet 〉, ad coagmentationem, as Beza reades it, to put in ioynt the luxate members of the Church; that are compacted by ioynts. And in the period or full stoppe of time, God will mi∣nister to the world the phisicke of Fire, to purge the sicke body of it; as he• once gaue it a Potion of Wa∣ter to cleanse it.

Which Strabus, writing on the worlds destructi∣on by fire, would seeme to gather from those two cou∣lours in the Rainebow, caeruleo et igno, blew and red. The first cataclysme of water is past, the second de∣luge of fire is to come. So saith the Apostle. The hea∣uens being on fire shall be dissolued;* the Elements shall melt with feruent heate: Nouam qualitatem induent manente substantia: All earthly things shall waxe old and dye.* Mors etiam saxis nominibus{que} venit; but the substance shall remaine. It is but the fashion of this world that pas∣seth away: 〈 in non-Latin alphabet 〉, figura, non natura. When all the pu∣trified f•ces, drossie and combustible matter shall bee refined in the fire, all things shall be reduced to a chri∣staline clearenesse. Thus (though the heathen pro∣phanely made the Phisitian a God, yet) the Christian may say truely, Our God is become our Phisitian. And his Ministers are his deputies vnder him, bringing in their lips the sauing Medicines, that God hath giuen them.

You see the willing similitude of these professions. Indeed the Phisitian cannot so aptly and ably chal∣lenge or make bold with the Ministers office, as the Page  224 Minister may with his. The Clergie-man may mini∣ster medicines: the Phisitian may not administer the Sacraments. It is true thus farre. Euery Christian is a Priest, to offer vp prayers for himselfe and the whole Church; although not publikely and ministerially: and none but a Cain will deny himselfe to be his Bro∣thers keeper. Though exhortation be the Ministers du∣tie,* yet exhort one another daily. And if wee serue one another in loue, we must carry, euery one, a conuerting Ministrie, though God alone haue the conuerting po∣wer.* Turne one another and liue. Now as this conuer∣ting worke, is a conuertible worke, I meane, recipro∣call and mutuall from one to another, the Phisitian may apportion to himselfe a great share in it. Who may better speake to the soule, then hee that is trusted with the body? or when can the stampe of grace take so easie impression in mans heart, as when the heat of Gods affliction hath melted it? What breast is vn∣vulnerable to the strokes of death? The miserable carkase hath then or neuer, a penetrable conscience.

This conscience is so deafed in the dayes of our iollitie, with the loud noyse of Musicke, Oathes, Ca∣rowsings, Clamours, Quarrels, Sports, that it cannot heare the Prophets cry, All flesh is grasse. When sick∣nesse hath throwne him on the bed of anguish, and made his stomacke too queasie for quaffes, too fine and daintie for euen Iunkets; naked him of his silkes, paled his cheekes, sunke his eyes, chilled his blood, and stunted all his vigorous spirits; the Phisitian is sent for, and must scarce be let out, when the Mini∣ster may not be let in. His presence is too dull, and full of melancholy; no messenger shall come for him, till his comming be too late. How iustly then should the Phisitian be a Diuine, when the Diuine may not be a Phisitian? How well may hee mingle Recip• and Page  225 Resipisce, penitentiall exhortations, with his medicinall applications, and praescripts.

Thus, memorable and worthy to be our precedent, was that Italian Phisitians course: that when disso∣l•te Ludouicus lay desolate in his sicknesse, and desired his helpe; hee answered him in his owne tune: If you shall liue, you shall liue, though no Phisicke be giuen you: If you shall dye, you shall dye; Phisicke cannot helpe you. Ac∣cording to the sicke mans libertine and hereticall o∣pinion concerning Praedestination. If I shall be saued, I shall be saued, howsoeuer I loue or liue. If I shall be dam∣ned, I shall be damned, howsoeuer I doe or dye. The Phi∣sitians answere gaue him demonstratiue conuiction, taught him the vse of meanes, as well for his soules as bodyes health, and so cured recanting Ludouicus of both his diseases at once. A godly practise, worthy our Phisitians imitation.

But, with vs, Grac• waites at the heeles of Nature; and they diue so deepe into the secrets of Philosophie, that they neuer looke vp to the misteries of Diuinitie. As some Mathematicians deale so much in Iacobs Staffe, that they forget Iacobs Ladder: so some Phisi∣tians (God decrease the number) are so deepe Natura∣lists, that they are very shallow Christians. The best cure depends •pon Gods care. It is poore and eneruate help, to which Gods blessing hath not added strength. If God doth not heare the heauens for vertue, and hea∣uen heare the earth for influence,* and earth the Phisitian for ingredients, all their receits are but deceits, and the paper of their Bils will doe as much good as the prae∣scripts in it. Simples are but simple things, and all compounds idle, when they want the (best) ingredient of Gods blessing. Let Plato then, hold the candle to Moses, and all Phisitians drinke at the well of the sons of the Prophets. As their purpose aimeth at our Page  226 healths, so let them intreat God to leuell their hands: their direction and successe stands in the name of the Lord of Hostes.

*The forme of the words is Interrogatorie. Is there no Balme at Giliad? are there no Phisitians there? It is most true: Balme is not scarce, nor are the Phisitians few, yet Israell is sicke. God doth conuince that by a question, which might be without question affirmed, but would not be (without question) graunted. The best insinuation or piercing assertion is ex interrogando, by way of question; not onely for explication, but for application of truth. God doth as it were appeale to mans conscience; and fetch euidence from the impar∣tiall testimonie of his heart. That here, what is true in Gods reprehension, may appeare true in mans ap∣prehension. The first word that euer God spake to man after his fall, was a question. ADAM, vbi es? where art thou?* Hee continues the same (formam lo∣quendi, normam arguendi) forme & methode of speech. Who told thee that thou was naked?* Hast thou eaten of the Tree,* whereof? &c. And to the woman. What is this that thou hast done? Before man fell to sinne, God fell not to questioning. All his speeches were to him, either commendatory or commandatory: approbationis non exprobationis verba; words of approuall, not of excep∣tion. Hee createth, ordereth, blesseth man, and all things to him: but when man fell to sliding, God fell to chiding. Because man turned his heart to another obiect, God turned his voyce to another accent.

Gods questions are not of the nature of mans, the effects and helps of dubitation: according to the saying 〈 in non-Latin alphabet 〉: Doubting is the Mother of questioning. He that doubteth not, will not aske▪ no; Gods demaunds are not to satisfie himselfe, but vs: Illations vpon our actions. That from the pro∣position Page  227 of our sinnes, and the assumption of his que∣stions, we may conclude against our selues; as Dauid, I haue sinned. Neither can we giue sollution to his in∣terrogatories. Who dares, who can answere God?* hee is not as a man, saith Iob, that I should answere him. The intent is then, to iustifie himselfe; to put into our con∣science, a sense, a Science of our owne iniquities. God so apposed Ionas: Doest thou well to be angry? And a∣gaine; Doest thou well to be angry for a Gourd? Art thou discontent for so contemptible a thing, a poore vege∣tatiue creature; and doest thou grudge my mercie to so many rationall creatures, brethren of thine owne flesh? Gods question was a manifest conuiction, as strong as a thousand proofes. Ionas sees his face in this little Spring, as if he had stood by a full Riuer.

Christ, that had the best methode of teaching, and could make hearts of flint penetrable, moued his Di∣sciples mindes, remoued his aduersaries doubts, fre∣quently by questions. He starts Peter, that was (nu∣minis Dei, et nominis sui immemor) forgetfull of his God, of himselfe, with a quid, dormis? what, sleepest thou? Hee rectified the mistaking iudgements of his Apostles, that turned his spirituall dehortation from the Pharises leauen, to the litterall sense of forgotten bread; with a double demaund. Obliti ne estis? &c.* Doe ye not yet vnderstand, nor remember the fiue loaues of the fiue thousand? &c. Could so miraculous a Banket, as quickly slip from your mindes, as it did from your mouthes? So hee informed their vnderstandings concerning himselfe, which so much concerned them to know; Whom doe men say that I am?* All which im∣pli•d not his owne ignorance, but impelled their knowledge. Hee knew all the former questions so well as the latter; whereof hee could no lesse be ig∣norant, then of himselfe. Onely hee spake in a ca∣techising Page  228 forme, as the Ministers question succours the Nouices initiall vnderstanding. His reproofes to his enemies were often cloathed in these interroga∣torie roabes. How say they that Christ is Dauids Sonne? When Dauid himselfe calleth him Lord?* confu∣ting that false opinion, that the Iewes had of their Messias, whose temporall Monarchie they onely ga∣ped for. If hee was, onely to be the Sonne of Dauid in the flesh, how doth he call him Lord, and equall him with the Father? A question, that did enforce a con∣clusion, himselfe desired, and a confusion of his ene∣mies conceits. The like, ver. 4. He cramped their criti∣call and hypocriticall exceptions with a question. The baptisme of Iohn, was it from heauen, or of men? which confuted their arrogance,* though they would haue salued it with ignorance, ver. 7. We cannot tell. This man∣ner of discussing is not more vsuall with God, then ef∣fectuall. It conuerteth the Elect; it conuinceth the Reprobate. Wheresoeuer it is directed, it pierceth like a goad, & is a sharp stroke to the conscience: and howso∣euer the smart is neglected, it leaueth a print behind it.

If wee take the words spoken in the Person of God, they manifest his complaint against Israell.* When God complaines, sinne is grieuous. Wee neuer read God breaking forth into this compassionate forme of speech, but Iniquitie is growne proud of her height. She nestles among the Cedars, and Towers like Ba∣bell: when hee that can thunder it downe with fire, doth (as it were) raine showers of complaint for it. It argues no lesse goodnesse in the Father, then wic∣kednesse in the Children, when hee doth plaine, that can plague; and breath out the ayre of pitie, before he send the storme of Iudgement. So you may see a long prouoked Father, that after many chidings lost to his deafe Sonne; after some gentle chastisements Page  229 inflicted, and intended to his calling home; he findes his errours growing wilder, his affections madder, his heart more senselesse, his courses more sensuall; hee stands euen deploring his wretchednesse, that could not amend his wickednesse: and whiles Iustice and Mercie striue for the masterie, as loath that his le∣nitie should wrong his Integritie, or yet that he should be as an executioner to him, whom he had begotten to be an executour to himselfe; hee breakes out into complaint. With no lesse pitie, nay, with farre grea∣ter mercie, doth God proceede to execute his Iudge∣ments; vnwilling to strike home for his mercie; yet willing not to double his blow (but to lay it on sure at once) for our sinnes, and his owne Iustice- Or as some compassionate Iudge, that must censure (by the law of his Countrey) an Hereticke, striues first with arguments of reason to conuert him, that arguments of yron and steele may not be vsed against him: and finding his refractarie disposition, culpable of his owne doome, by wilfully not being capable of good counsell, proceedes not without plaints and teares to his sentence: So doth the most iust God of Heauen, with the most vniust Sonnes of men; pleading by reasons of gentle and gracious forbearance, and offe∣ring the sweet conditions of happy peace, and (as it were) wailing our refusall, before hee shoote his ar∣rowes and consume vs, or make his sword drunke with our bloods.

God hath Armies of Starres in the skie, Meteors in the ayre, beasts on the earth, yea of Angels in Hea∣uen; greater Hoasts and lesse: and whither he sends a great Armie of his little ones, or a little of his great ones, he can easily and quickly dispatch vs: Loe, he stayes till he hath spoken with vs; and that rather by postulation, then expostulation. He is not contume∣lious Page  230 against vs, that haue been contumacious against him. If his words can worke vs to his will, hee will spare his blowes. Hee hath as little delight in smiting, as we in suffering: nay, he suffers with vs, condoling our estate, as if it were (which cannot be) his owne. For wee haue not an high Priest,* which cannot be touched with the feeling of our infirmities. Hee feeles the griefes of his Church: the head ak•s, when the members suffer. Persecutors strike Christ through Christians sides. Saul strikes at Damascus, Christ Iesus suffers in Heauen. Mediately he is smitten, whiles the blowes immediately light on vs. He could not in the dayes of his •lesh, forbeare bitter teares at Ierusalems pres•nt sinne and future iudgement. How grieuous is our iniquitie, how gracious his longanimity? He that weeps for our auersion passionately, desires our conuersion vnfai∣nedly. How pathetically he perswadeth his Churches reformation?* Returne, returne, oh Shulamite, returne, returne: How lamentingly deplores he Ierusalems de∣uastation?* If thou hadst knowne, at least in this thy day, the things that belong to thy peace. Let vs not thinke him like either of those Mimicks, the Player, or the Hypo∣crite, (who truly act the part one of another, but hardly either of an honest man) that can command teares in sport. When Christ laments the state either of our sinnes or our selues, hee shewes that one is at the height of rising, the other neere casting downe. Christs double sigh ouer Ierusalem, is (as I may say) fetched and deriued from those double woes of her:* the vnmeasurable sinne, that killest the Prophets: the vnauoydable Iudgement, thy house is left vnto thee de∣solate. Ingentia benesicia, ingentia peccata, ingentes poenae. Great benefits abused occasion great sinnes, and great sinnes are the fore-runners of great plagues. So that Sinne is an ill coniunction copulatiue, that vnites two Page  231 as contrarie natures, as nature it selfe euer produced, great mercie and great miserie. God is pleased in gi∣uing the former, but he sighes at the latter. Gaudet in misericordia sua, dolet in miseria nostra. He reioyceth in his owne goodnesse, hee greeueth at our wretched∣nesse.

Horrid and to be trembled at are the sinnes, that bring heauinesse into the Courts of happinesse; and send grieuance to the very thresholds of ioy. That whereas Angels and Cherubins, the coelestiall Chori∣sters, make musicke before the Throne of God, for the conuersion of one sinner: (of one? what would they doe at the effectuall successe of such a Sermon,* as Pe∣ter preached.) They doe (if I may speake) grieue and mourne at the auersion of our soules, (so hopefull and likely to be brought to Heauen) and at the aspiration of our climbing sinnes.

But it may be questioned, how God can be said to grieue, to complaine, to be sorrowfull for vs. True it is, that there is no passion in God. Hee that sits in Hea∣uen, hath all pleasure and content in himselfe. What is here spoken, is for our sakes spoken. He dwelleth in such brightnesse of glory, as neuer mortall foot could approach vnto: the sight of his face is to vs on earth insufferable: the knowledge of the inuisible things in the Deitie vnpossible. Therefore to giue some ayme and coniecture to vs, what hee is, hee appeares (as it were) transfigured into the likenesse of our nature, and in our owne familiar termes speaketh to our shal∣low vnderstandings. Hominem alloquens humano more loquitur. As an old man speaking to a Childe, frames his voyce in a childish phrase. Before a great vessell that is full, can powre liquour from it selfe into a little empty Pot, that stands vnder it, it must stoope and de∣cline it selfe. Thus he descends to our capacities; and Page  232 that man may know him in some measure, hee will be knowne as man. Sometimes by bodily members, Eyes, Eares, Hands, Feet. Sometimes by spirituall af∣fections, Anger, Sorrow, Iealousie, Repentance. By which he signifies, not what hee is indeed, but what is needfull for vs to know of him. For being well acquainted with the vse, office, and effect of these na∣turall things in our selues, wee may the better guesse at the knowledge of that God, •o whom wee heare them ascribed by translation. All which hee hath per siguram▪ non naturam. Angers effect in vs is reuenge. Nothing pleaseth a furious mans nature, but wreaking himselfe on his prouoker. The passion is Anger, the effect Reuenge. Whiles God giues the second, wee ascribe to him the first; and call that in him Wrath, which properly is his striking Iustice.

Complaints are the witnes of a grieued soule: both are sufferings. God is here said to complaine. Why? he is grieued at our sinnes. Can he be grieued indeed? No nor need he complaine, that hath such power to right himselfe. Yet hee is often said to be grieued; Grieue not the Spirit of God, by whom you are sealed vp to the day of Redemption:* And here to complaine. To speake properly, God cannot complaine because he cannot be grieued: He cannot be grieued, because he cannot suffer. Euery blow of ours, though we were as strong and high as the sonnes of Anak lights short of him. If some could haue reached him, it had gone ill with him long ere this. All is spoken per 〈 in non-Latin alphabet 〉. He is sine ira irascens, sine poenit•ntia poenitens, sine dolore dolens: angry without anger, grieuing without sorrow. These passions are ascribed to him, quoad effectum, non quoad affectum: They are perfections in him, what are affections in vs. The complaint that once God made against a whole world, as hee doth here against Israell, is Page  233 expressed in more patent and significant tearmes. It re∣pented the Lord that hee had made man on the earth,* and it grieued him at his heart. God so complaines against mans sinne, that hee is sory that hee made him. This, saith Augustine, non est perturbatio, sed iudicium,* quo irrogatur poena: It is no disturbance in God, but onely his Iudgement, whereby hee inflicts punishment. And further; Poenitudo Dei est mutandorum immutabi∣lis ratio: Gods repentance is his vnchangeable dispo∣sition, in things of a changeable condition. It is mu∣tatio rei, non Dei: the change of the thing, not of God. Cum ij quos curat mutantur, mutat ipse res,* prout ijs expe∣dit, quos curat: Hee willeth an expedient alteration of things, according to the alteration of them for whom hee prouides. So God is said to repent that hee made Saul King, or that hee threatned euill to Niniueh. In all which hee changed (non affectum, sed effectum) the externall worke, not his internall counsell. For as the Schoole speakes, immutabiliter ignoscit, he vnchange∣ably pardons whom hee meanes to saue, though they feele it not till conuersion: so immutabiliter non ignoscit, hee vnchangeably retaines their sinnes in his Iudge∣ment-booke, which amend not, as Saul▪

The nature of Repentance is Sorrow: the effect of repentance is the abrogation of something deter∣mined, or vndoing (if it be possible) of some thing done. Repentance is not in God, in regard of the o∣riginall nature of it; he cannot sorrow: but is in re∣spect of the euentuall fruit; when hee destroyes that world of people, hee had made. Not that his heart was grieued, but his hands: his iustice and power vndid it. Aliud est mutare voluntatem, aliud velle muta∣tionem: It is one thing to change the will, another thing to will a change. There may be a change in the matter and substance willed, though not in the Page  234 will that disposeth it. Our will desires in the Sum∣mer a lighter and cooler garment, in Winter a thic∣ker and warmer: yet is not our will changed, where∣by wee decree in our selues this change according to the season.* Thus (Quicquid superi voluere, peractum) Whatsoeuer God would, that did he in heauen and earth, in the sea and all deepe places. God is (immutabilis naturae, voluntatis, consilij.) Vnchangeable in his nature, will, and decrees. Onely these are, verba nostrae paruitati ac∣commodata,* words fitted to our weake capacities.

Well; in the meane time they are grieuous sinnes, that make our gracious God thus seemingly passio∣nate. There is great cause sure, if so patient and for∣bearing a God, be angry, sorrie, penitent, greeued, that he hath made such rebellious creatures. It is long before his wrath be incensed; but if it be throughly kindled, all the Riuers in the South are not able to quench it. Daily man sinnes, and yet God repents not, that he made him. Woe to that man, for whose creation God is sorrie. Woe to Ierusalem, when Christ shall so complaine against her. Stay the Bells, ye Sonnes of wickednesse, that ring so lowd peales of tu∣multuous blasphemies in the eares of God? Turne a∣gaine, ye wheeling Planets, that moue onely as the sphere of this world turnes your affections; and de∣spise the directed and direct motion of Gods Starres. Recall your selues, ye lost wretches, and stray not too farre from your Fathers house, that your seekers come againe with a non est inuentus: least God complaines a∣gainst you, as heere against Israell; or with as passio∣nate a voyce, as once against the world; It repents mee that I made them.

If wee take the words spoken in the person of the Prophet,* let vs obserue, that hee is no good Preacher, that complaines not in these sinfull dayes. Esay had Page  235 not more cause for Israell, then we for England, to cry, Wee haue laboured in vaine,* and spent our strength for nought. For if we equall Israell in Gods blessings, wee transcend them in our sinnes. The bloud-red Sea of warre and slaughter, wherein other Nations are drow∣ned, as were the Egiptians, is become dry to our feete of peace. The Bread of Heauen, that true Manna, sa∣tisfies our hunger, and our thirst is quenched with the waters of life. The better Law of the Gospell is giuen vs; and our sauing health is not like a curious piece of Arras folded vp, but spread to our beleeuing eyes, without any shadow cast ouer the beautie of it. We haue a better high Priest, to make intercession for vs in heauen, for whom he hath once sacrificed and satisfied on earth: (actu semel, virtute semper: with one act, with euerlasting vertue.) We want nothing, that heauen can helpe vs to, but that which wee vo∣luntarily will want, and without which wee had bet∣ter haue wanted all the rest, thankefulnesse and obedi∣ence. We returne God not one for a thousand, not a dramme of seruice for so many talents of goodnesse. We giue God the worst of all things, that hath giuen vs the best of all things. Wee cull out the least sheafe for his Tyth; the sleepiest houre for his prayers: the chippings of our wealth for his poore: a corner of the heart for his Arke, when Dagon sits vppermost in our Temple. He hath bowels of brasse and an heart of yron, that cannot mourne at this our requitall. We giue God measure for measure, but not manner for manner. For his blessings heapen, and shaken, and thrust together, iniquities pressed downe and yet running ouer. Like Hogges we slauer his pearles,* turne his graces into wantonnesse, and turne againe to rend in pieces the bringers.

Who versing in his minde this thought, can keepe Page  236 his cheekes dry?* Oh that my head were waters, and mine eyes a fountaine of teares, that I might weepe night and day, &c. No maruell, if animus meminisse horret. The good soule tremble to thinke it: especially when all this wickednesse ariseth (not from Sodome, and Sidon, and Edom, but (from the midst of) the daughter of Sion. Hinc illae Lachrimae. Hee that can see this and not sigh, is not a witnesse, but an agent; and sinne hath ob∣structed his lungs, he cannot sorrow. Forbeare then, you captious sonnes of Belial, to complaine against vs, for complaining against you. Whiles this Hydra of Iniquitie puts forth her still-growing-heads, and the sword of reproofe cannot cut them off, what should we doe but mourne? Quid enim nisi threna su∣persunt? Whither can wee turne our eyes, but wee be∣hold and lament at once; some rouing with lewd∣nesse, some rauing with madnesse, others reeling with ebrietie, and yet others railing with blasphemie. If we be not sad, wee must be guilty. Condemne not our passions, but your owne rebellions, that excite them. The zeale of our God, whom wee serue in our spirits, makes vs with Moses to forget our selues. Wee also are men of like passion with you.* It is the common plea of vs all: If you aske vs, why we shew our selues thus weake and naked, we returne with Paul: Why doe you these things? Our God hath charged vs, not to see the funerals of your soules, without sighes and teares. Thus saith the Lord:* Smite with thy hand, and stampe with thy foote, and say, Alas, for all the euill abominations of the house of Israell: for they shall fall by the sword, by the fa∣mine, and by the pestilence.

Shall all complaine of lost labours, and we brooke the greatest losse with silence? Merchants waile the shipwracke of their goods, and complaine of Pyrates. Shepheards of their deuoured Flockes by sauage Page  237 Wolues. Husbandmen of the tyred earth, that quites their hope with weedes. And shall Ministers see and not sorrow the greatest ruine (the losse of the world were lesse) of mens soules. They that haue written, to the life, the downfall of famous Cities, either vastate by the immediate hand of God, as Sodome; or medi∣ately by man, as Ierusalem: as if they had written with teares in stead of Inke, haue pathetically lamented the ruines. Aeneas Syluius reporting the fall of Constanti∣nople, historifies at once her passion, his owne compas∣sion for it. The murthering of Children before the Parents faces, the slaughtering of Nobles like beasts, the Priests torne in pieces, the Religious flea'd, the holy Virgins and sober Matrones first rauished and then massacred; and euen the Reliques of the Souldi∣ours spoile, giuen to the mercilesse fire. Oh miseram vrbis faciem! Oh wretched shew of a miserable Citie! Consider Ierusalem, the Citie of God, the Queene of the Prouinces, tell her Turrets, and marke well her Bul∣warkes, carrie in your minde the Idaea of her glories: and then, on a sodaine, behold her Temple and hou∣ses burning, the smoke of the fire wauing in the ayre, and hiding the light of the Sunne, the flames spring∣ing vp to Heauen, as if they would ascend as high as their sinnes had erst done; her Old, Young, Matrons, Virgins, Mothers, Infants, Princes, and Priests, Pro∣phets and Nazarites, famished, fettered, scattered, con∣sumed: if euer you read or heare it without commis∣seration, your hearts are harder then the Romanes that destroyed it. The ruine of great things wring out our pitie; and it is onely a Nero, that can sit and sing whiles Rome burnes. But what are a world of Cities, nay the whole world it selfe burning, as it must one day, to the losse of mens soules, the rarest pieces, of Gods fabricke on earth? to see them manacled Page  238 with the chaines of Iniquitie, and led vp and downe by the Deuill, as Baiazeth by that cruell Scithian, stab∣bed and massacred, lost and ruined by rebellious ob∣stinacies and impenitencies; bleeding to death like Babell, and will not be cured, till past cure they weepe like Rahell, and will not be comforted: to see this and not pitie it, is impossible for any but a Faulx, but a Deuill.

1. To make some further vse hereof to our selues; Let vs auoyd sinne,* as much as we may. And, though we cannot stay our selues from going in, let vs stay our selues from going on: least our God complaine against vs. If we make him sorrowfull for a time, hee can make vs sorrowfull for euer. If wee anger him, hee can anger all the veines of our hearts. If in stead of seruing GOD by our obedience, wee make him a serue with our sinnes, hee will make vs serue with his plagues. If we driue God to call a Conuocation of hea∣uen and earth: b Heare oh heauen, harken oh earth: I haue nourished children, and they haue rebelled against me: If he call on the c mountaines to heare his controuersie, he will make vs d call on the mountaines to helpe and hide our miserie. And they said to the mountaines and rockes, Fall on vs, &c. If we put God to his querelam, e controuersie, and make him a Plaintife, to enter his sute against vs; he will put vs to a complaint indeede. f Therefore shall the land mourne, and euery one that dwelleth therein, shall languish. He will force vs to repent the time and deeds, that euer made him to g repent, that hee made vs. Hee will strike vs with such a blow, that there needeth no doubling of it. h He will make an vtter end; destruction shall not rise vp the second time. As Abishai would haue stricken Saul i, at once, and I will not smite him the se∣cond time.

We cannot so wrong God, that hee is depriued of Page  239 power to right himselfe. His first complaint is (as I may say) in teares; his second in blood. I haue read of Tamberlaine, that the first day of his siege was ho∣noured with his white Colours, the second with fatall red, but the third with finall blacke. God is not so quicke & speedy in punishment; nor come his iudge∣ments with such precipitation. Niniueh after so ma∣nie forties of yeeres, shall haue yet forty dayes. Hee that at last came, with his Fanne in his hand, and fan∣ned but eight graines of good corne, out of a whole Barne-full of Chaffe, a whole world of people; gaue them the space of one hundred and twentie yeeres re∣pentance. If Ierusalem will not heare Christs words, they shall feele his wounds. They that are deafe to his voyce, shall not be insensible to his hands. He that may not be heard, will be felt.

2. If God complaines against sinne,* let vs not make our selues merry with it. The madde humours, idle speeches, outragious oathes of drunken Athiests, are but ill mirth for a Christian spirit. Wickednesse in others abroad, should not be our Tabret to play vpon at home. It is a wretched thing to laugh at that, which feasts Satan with mirth, laughing both at our sinnes, and at vs for our sinnes. Rather lament. Make little weeping for the dead, for he is at rest:* but the life of the foole is worse then death. Weepe for that. When Israell now in Moses absence had turned beast, and Calued an Idolatrous Image; Moses did not dance after their Pipe, and laugh at their superstitious merriment with Tabrets and Harpes; but mourned to the Lord for them, and pleaded as hard for their sparing, as hee would haue done for himselfe; nay more,* Spare thy owne people, though thou race my name out of the Booke of Life. They are onely marked for Gods, with his owne priuy Seale, that mourned for the abominations of Israell: Page  240 and their mournings were earnest, as the waylings of Hadadrimmon in the valley of Megiddo.

Where are you, ye Sonnes of the Highest, ye Magi∣strates, put in power not onely to lament our sinnes, but to take away the cause of our lamenting; cease to beake your selues, like Iehoiakim, before the fire of ease and rest: rend your cloathes with Iosiah, and wrap your selues in sackcloath, like Niniueh's King, as a corps laid out for buriall. Doe not, Foelix-like, grope for a bribe at criminall offences: sell not your conni∣uence (and withall your conscience) where you should giue your punishment. Let not gold weigh heauier then Naboths wrongs in the scoles of Iustice. Weepe ye Ministers, betweene the Porch and the Altar. Lament your owne sinnes, ye Inhabitants of the world. Eng∣land, be not behinde other Nations in mourning, that art not short of them in offending. Religion is made but Pollicies stirrop, to get vp and ride on the backe of pleasure. Nimrod and Achitophell lay their heads and hands together; and whiles the one forrageth the Parke of the Church, the other pleads it from his Booke, with a Statutum est. The Gibeonites are suffred in our Campe, though we neuer clap'd them the hand of couenant; and are not set to draw water and choppe wood, doe vs any seruice, except to cut our throates. The Receate (I •ad almost said the Deceate) of Cu∣stome s•ands open, making the Lawes tolleration a warrant: that many now sell their Lands, and liue on the vse of their Monyes? which none would doe, if Vsurie was not an easier, securer and more gainefull Trade.

How should this make vs mourne like Doues, and groane like Turtles? The wilde Swallowes, our vn∣bridled Youngsters sing in the warme Chimneyes: the lustfull Sparrowes, noctiuagant Adulterers, sit Page  241 ch•rping about our houses: the filching Iayes, secret theeues, rob our Orchards: the Kite and the Cor∣morant, deuoure and hoord our fruits: and shall not among all these, the voyce of the Turtle be heard in our Land, mourning for these sinfull rapines?* Haue whore∣dome and wine so taken away our hearts, and hidden them in a maze of vanities, that repentance cannot finde them out? Can these enormities passe without our teares? Good men haue not spent all their time at home, in mourning for their owne sinnes; sometimes they haue iudged it their worke to lament, what was others worke to doe. That Kingly Prophet, that wept so a plentifully for his owne offences, had yet b floods of teares left, to bewaile his peoples. Ieremy did not onely c weepe in secret, for Israels pride, but wrote a whole Booke of Lamentations: and was not lesse ex∣act in his methode of mourning, then others haue beene in their Songs of ioy. It was Gods behest to Ezekiell, d Sigh thou Sonne of man with the breaking of thy loynes, and with bitternesse sigh before their eyes. Hee mourned not alone at Israels w•e. She had a solemne Funerall, and euery Prophet sighed for her. e Looke away from me, saith Esay; I will weepe bitterly, labour not to comfort me; because of the spoiling of the daughter of my people: f I am payned at my very heart, saith Ieremie, be∣cause thou hast heard, oh my soule, the sound of the Trum∣pet, the Alarme of warre. Our sinnes are more, why should our sorrowes be lesse?

Who sees not, and sayes not, that g the dayes are euill! There is one laying secret Mynes to blow vp another, that himselfe may succeede: there is ano∣ther buying vncertaine hopes with ready money: there is another rising hardly to eminence of place, and menaging it as madly. There goes a fourth po∣ring on the ground, as if hee had lost his soule in a Page  242 Muck-heape, and must scrape for it: yet I thinke, he would hardly take so much paines for his soule, as he doth for his gold, were it there to be found and saued. He that comes to this Market of Vanitie, but as a loo∣ker on, cannot lacke trouble. Euery euill we see, doth either vexe vs, or infect vs. The sight and ineuitable societie of euils, is not more a pleasure to the Sodo∣mites, then a vexation to the righteous soule of Lot. One breakes iests vpon Heauen, and makes himselfe mer∣rie with God. Another knowes no more Scripture, then he applies to the Theater; and doth as readily and desperately play with Gods word, as with the Po∣ets. You cannot walke the street, but you shall meete with a quarrelling Dogge, or a drunken Hogge, or a blaspheming Deuill. One speakes villanie, another sweares it, a third defends it, and all the rest laugh at it. That wee may take cresset-light, and search with Ieremie, the str•etes and broad places of our Country, and not finde a man,* or at least not a man of truth. Who can say, it can be worse? Cease complaints, and fall to a∣mendment. Ye Deputies of Moses, and Sonnes of Leui, sharpen both your swords. Consecrate and courage your hands and voyces to the vastation of Iericho-walls. Be not vnmercifull to your Countrey, whiles you are ouer-mercifull to offenders. An easie cost re∣paires the beginning ruines of a house: when it is once dropt downe, with danger about our eares, it is hardly reedified. Seasonable castigation may worke reasonable reforming. The rents and breaches of our Syon are manifold, and manifest. Repaire them by the word of Mercie, and sword of Iustice. If Ierusa∣lems roofe be cast downe, as low as her pauement, who shall build her vp? It is yet time, (and not more then) enough. If you cannot turne the violent streame of our wickednesse, yet swimme against it your selues; Page  243 and prouoke others; by your precepts, by your pat∣ternes. The successe to God.

3. The all-wise GOD complaines.* Hee doth no more, what could he doe lesse? He doth not bitterly inueigh, but passionately mourne for vs. He speakes not with gall, but as it were with teares. There is sweet mercie euen in his chidings. Hee teacheth vs a happy composure of our reprehensions. Wee are of too violent a spirit, if at least we know what spirit wee are of, when nothing can content vs, but fire from Heauen. Hee that holds the fires of Heauen in his commanding hand, and can powre them in floods on rebellious Sodome, holds backe his arme, and doth but gently loosen his voyce to his people. I know, there is a time, when the still voyce, that came to Elias, or the whisperings of that voyce behinde, this is the way, walke in it, can doe little good:* and then God is con∣tent wee should deriue from his Throne,* Thundrings and Lightnings, and lowder sounds. The Hammer of the Law must eft-soones breake the stonie heart of re∣bellion: and often the sweet Balme of the Gospell must supple the broken conscience. Let vs not trans∣pose or inuert the methode and direction of our Of∣fice; killing the dying with the killing letter, and prea∣ching Iudgement without mercie, least we reape Iudge∣ment without mercie to our selues. Some mens harts are like Nettles; if you touch them (but) gently, they will sting: but rough-handling is without preiudice: whiles others are like Bryers, that wound the hard grasping-hand of reproofe, but yeeld willingly to them, that softly touch them with exhortation. One must be washed with gentle Bathes, whiles another must haue his vlcers cut with Launcers. Onely doe all, medentis animo, non s•nientis, not with an Oblique and sinister purpose, but with a direct intention to Page  244 saue. An odious, tedious, endlesse inculcation of things, doth often tire those with whom a soft and short reproofe would finde good impression. Such, while• they would in intent edifie, doe in euent tedi∣fie. Indeede there is no true zeale, without some spice of anger: onely subsit iracundia, non praesit; giue thy an∣ger due place,* that it may follow as a seruant, not goe before as a Master.

It is obiected, that the thoughts of God are peace. He that is couered with Thunder, and cloathed with Lightning, speakes, and the Earth trembles, toucheth the Mountaines,* and they smoke for it; sharpens not his tongue like a Rasor, but speakes by mournefull com∣plaint. What then meane our Preachers, to lift vp their voyces as Trumpets, and to speake in the tune of Thunder against vs? We cannot weare a garment in the fashion, nor take vse for our Money, nor drinke with a good fellow , nor strengthen our words with the credite of an Oath; but bitter inuectiues must be shot, like Porcupines Quils, at these slight scapes. I answer•, God knowes when to chide, and when to mourne; when to say, Get thee behinde me Satan, as to Peter,* and when coolely to taxe Ionas, doest thou well to be angry? But he that here mournes for Israell degene∣rate, doth at another time protest against Israell Apo∣state; and sweares, they shall neuer enter into his rest. We would faine doe so to,* I meane, speake nothing but grace and peace to you: but if euer we be Thornes, it is because we liue amongst Bryers: if we lift vp our voy∣ces, it is because your hearts are so sleepy, that you would not else heare vs.

4. God did thus complaine against Israell: where are his complaints, you will say, against vs? Sure, our sinnes are not growne to so proud a height▪ as to threa∣ten Heauen, and prouoke GOD to quarell. Oh ill-grounded Page  245 flatterie of our selues: an imagination that addes to the measure of our sinnes. Whiles wee con∣ceiue our wickednesse lesse, euen this conceit makes it somewhat more. If wee say, that wee haue no sinne,* there is no truth in vs. Nothing makes our guilt more palpable, then the pleading our selues not culpa∣ble. Euery droppe of this presumptuous Holy-water, sprinckled on vs, brings now aspersions of filthi∣nesse. It is nothing else, but to vvash our spottes in mudde. Yet speake freely. Doth not God complaine? Examine. 1. The words of his mouth. 2. The works of his hand.

1. The voyce of his Ministers is his voyce. Hee that heareth you, heareth me. Doe not the Ieremies of these dayes mourne like Turtles, as vvell as sing like Larkes? Doe they not mingle with the tunes of Ioy, the tones of Sorrow? When did they reioyce euer vvithout trembling?* Or leade you so currantly to daunce in Gods Sun-shine, that they forgot to speake of his Thunder? It is good to be merrie and wise. What Sermon euer so flattered you with the faire wea∣ther of Gods mercies, that it told you not with all, when the winde and the Sunne meetes there would be raine; when Gods Sun-like Iustice, and our raging and boysterous iniquities shall come in opposition, the storme of Iudgement will ensue. Nay, haue not your iniquities made the Pulpit (the Gospels mercy-seat) a Tribunall of Iudgement?

2. Will not these mournings, menaces, queru∣lations, stirre your hearts; because they are deriued from GOD, through vs (his Organ-pipes) as if they had lost their vigour by the vvay? Then open your eyes, you that haue dea•'d your eares, and see him actually complayning against vs. Obserue at least, if not the thunders of his voyce, yet the vvonders Page  246 of his hand. I could easily loose my selfe in this Com∣mon-place of Iudgements. I will therefore limit my speech to narrow bounds; and onely call that to our memories, the print whereof stickes in our sides: God hauing taught Nature, euen by her good to hurt, (as some wash gold to depraue the weight of it) euen to drayne away our fruits by floods. But alas, we say of these strokes, as the Philosopher in one sense, and So∣lomons Drunkard in another, non memini me percussum, wee remember not that wee were stricken: or as the Prophet, of the Iewes. Thou hast smitten them, but they haue not grieued: thou hast consumed them, but they haue refused to receiue correction:* euen whiles their wounds were yet raw, and their ruines not made vp. Many are like the Stoickes in Equuleo; though the punish∣ment lye on their flesh, it shall not come neere their heart. God would schoole our heauie-spirited and coldly deuoted worldlings,* that sacri•ice to their Nets, attribute all their thriuing to their owne industry: and neuer enter that thought on the point of their hearts, how they are beholding to God▪ Here, alas, we finde, that wee are beholding to the Corne and other fruites of the earth,* they to the ground, the ground to the in∣fluences of Heauen, all to God.

When man hath done all in plowing, tilling, sow∣ing; if either the cloudes of Heauen denie their raine, or giue too much, how soone is all lost? The Hus∣bandman, that was wont to waite for the early and latter showres,* now casts vp trembling eyes to the cloudes for a ne noceant. For, your Barnes full of weedes, ra∣ther then graine,* testifie, that this blow did not one∣ly spoile the glory and benefit of your Meadowes, but euen by rebound your Corne-fields also. Be not Athiests, looke higher then the cloudes: It was no lesse, then the angry hand of God. Thus can God Page  247 euery way punish vs. It was for a time the speech of all tongues, amazement of all eyes, wonder of all hearts, to see the showres of wrath so fast powring on vs; as if the course of nature were inuerted, our Sum∣mer comming out in the robes of Winter. But as a Father writes of such a yeere:* Our deuotions begun and ended with the showre.

It raines, and wee lament. But the Sunne did not soo∣ner breake out through the cloudes, then wee broke out into our former licentiousnes. We were humbled, but n•t humble: dressed of God, not cured. Though God with-hold plentie, wee with-hold not gluttony. Pride leaues off none of her vanities. Vsury bates not a crosse of his Interest. The •ioter is still as drunken with Wine, as the earth was with Water. And the Couetous had still rather eate vp the poore as bread, then they should eate of his bread: keeping his barnes full, though their mawes be emptie: as if hee would not let the vermine fast, though the poore starue. No meruaile, if heauen it selfe turnes into languishment for these impieties.

God hath done, for his part, enough for Israell.* He hath stored their Vials with Balme, their Cities wiih Page  248 Phisitians. It was then their owne fault, that their health was not recouered.* Oh Israell, thou hast destroy∣ed thy selfe, but in mee is thine helpe. Let euen the inha∣bitants of Ierusalem and Iudah themselues be vmpires, And what could I haue done more to my Vineyard,* that I haue not done in it? God is not sparing in the comme∣moration of his mercies to vs: as knowing, that of all the faculties of the Soule, the memory first waxeth old; and of all obiects of the memory, a benefit is soonest forgotten. Wee write mans iniuries to vs in Marble, but Gods mercies in dust or waters. Wee had neede of remembrances. God hath done so much for vs, that he may say to vs,* as once to Ephraim. Oh Ephraim, what shall I doe (more) vnto thee? What could Israell want, which God supplyed not? If they want a guide, God goes before them in fire. If they lacke Bread, Flesh, or Drinke, Mercy and Miracle shall concurre to satisfie them. Heauen shall giue them Bread, the Wind Quailes, the Rocke Waters. Doth the Wildernesse de∣ny them new clothes? their old shall not waxe old on their backes. A Law from heauen shall direct their Consciences; and Gods Oracles from betweene the Cherubins shall resolue their doubts. If they be too weake for their Enimies, Fire from heauen, vapours from the cloudes, Frogges and Catterpillers, Sunne, Aire, Waters, shall take their parts. Nay, God himselfe shall fight for them. What could God doe more for their reseruing, for their preseruing?

If I should set the mercies of our land to runne a∣long with Israells, wee should gaine cope of them, and out-runne them. And though in Gods actuall and outward mercies they might outstrip vs; yet in his spi∣rituall and sauing health they come short of vs. They had the shadow, we the substance: they candle-light, we noone-day: they the breakefast of the Law, fit for Page  249 the morning of the world; we the dinner of the Gos∣pell, fit for the high-noone thereof. They had a glimpse of the Sunne, we haue him in the full strength: they saw per fe•estram, wee sine medio. They had the Paschall-Lambe, to expiate sinnes ceremonially; wee the Lambe of God to satisfie for vs really.* Not a typi∣call sacrifice for the sinnes of the Iewes onely; but an euangelicall, taking away the sinnes of the world. For this is that secret opposition,* which that voyce of a Cryer intimates. Now what could God doe more for vs? Israell is stung with fiery Serpents, behold the erection of a (strangely medicinall) Serpent of brasse. So, (be∣sides the spirituall application of it) the plague hath stricken vs, that haue striken God by our sinnes; his mercy hath healed vs. Rumours of Warre hath hum∣med in our eares the murmures of terrour; behold he could not set his bloody foote in our coasts. The rod of Famine hath beene shaken ouer vs; wee haue not smarted with the deadly lashes of it. Euen that wee haue not beene thus miserable, God hath done much for vs.

Looke round about you, and whiles you quake at the plagues so naturall to our neighbours, blesse your owne safetie, and our God for it. Behold the Confines of Christendome, Hungarie and Bohemia, infested and wasted with the Turkes. Italy groning vnder the sla∣uerie of Antichrist; which infects the soule, worse then the Turke infests the body. Behold the pride of Sp•ine, curbed with a bloody Inquisition. Fraunce, a faire and flourishing Kingdome, made wretched by her Ciuill vnciuill warres. Germany knew not of long time, what Peace meant: neither is their warre ended, but suspended. Ireland hath felt the perpetuall plague of her Rebellions. And Scotland hath not wanted her fatall disasters. Onely England hath line, like Gedeons Page  250 fleece, dry and secure, when the raine of Iudgements haue wetted the whole earth. When God hath tossed the Nations, and made them like a wheele, and as the stubble before the winde,* onely England hath stoode like Mount Syon, with vnmoued firmenesse. Time was, she petitioned to Rome: now she neither feares her Bulls, nor desires her Bulwarkes. The destitute Brittaines thus mourned to their conquering Romanes. Aetio ter Consul• gemitus Britannorum. Repell•nt nos Barbari ad mare: Repellit nos mare ad Barbaros. Hinc oriuntur duo funerum genera; quia aut iugulamur aut submergimur. To the Romane Consull the Brittaines send groaning, in stead of greeting. The Barbarous driue vs vpon the Sea. The Sea beates vs backe vpon the Barbarous. Hence we are endangered to a double kinde of death: either to be drowned, or to haue our throates cut. The Barbarous are now vnfeared enemies; and the Sea is rather our Fort, then our Sepulcher. A peace∣full Prince leads vs, and the Prince of peace leads him. And besides our peace, wee are so happy for Balme and Physitians; that if I should sing of the blessings of God to vs, this should still be the burden of my Song: What could the Lord doe more for vs?

There is B•lme at Gilead, there are Physitians there: Will there be euer so?* Is there not a time to loose, as well as to get? Is whiles the S•nctuarie is full of this holy Balme, Gods word▪ if whiles there is plenty of Physitians, and in them plenty of skill, the health of Israell is not restored: how dangerous will her sick∣nesse be in the priuation of both these restoratiues? They that grow not rich in peace, what will they doe in warre? Hee that cannot liue well in Summer, will hardly scape staruing in Winter. Israell, that once had her Cities sowne with Prophets, could after say, Wee see not our signes, there is not one Prophet among vs. They Page  251 that whilome loathed Manna, would haue beene glad, if after many a weary mile, they could haue ta∣sted the crummes of it. He, whose prodigallity scor∣ned the bread in his Fathers house, would afterwards haue thought himselfe refreshed vvith the huskes of Swi•e.

The S•nne doth not euer shine; there is a time of setting. No day of iollitie is without his euening of conclusion, if no cloud of disturbance preuent it, with an ouer-casting. First, God complaines, men sing, daunce, are Iouiall and neglectfull; at last man shall complaine, and God shall laugh at their destructi∣ons. Why should God be coniure• to receiue his Spi∣rit dying, that would not receiue Gods spirit liuing? All things are whirled about in their circular cour∣ses; and who knowes whither the next spoake of their wheele will not be a blanke?* Euen in laughter the heart is sorrowfull, and the end of that mirth is heauinesse. If the blacke stones of our miseries should be counted with the white of our ioyes, we should finde our calamities exceeding in number, as well as they doe in nature. Often haue wee read our Sauiour weeping, but neuer laughing. Wee cannot chuse but lament so long as we walke on the bankes of Babilon. It is enough to re-assume our Harpes, when we come to the high Ie∣rusalem. In Heauen are pure ioyes, in Hell meere mi∣series, on Earth both, (though neither so perfect) mixed one with another. Wee cannot but acknow∣ledge, that wee begin and end with sorrow; our first voyce being a crie, our last a groane. If any ioyes step in the midst, they doe but present themselues on the Stage, play their parts, and put off their glories. Successiuely they thrust vpon vs; striuing, either who shall come in first, or abide with vs longest. If any be more daintie of our acquaintance, it is ioy. It is a fre∣quent Page  252 speech, fuimus Troes, we haue beene happy: Cum miserum quenquam videris, scias cum esse hommem: cum vero gloriosum, sci•s cum nondum esse Herculem. If thou seest one miserable, that's a man: but if thou seest a∣nother glorying, yet that's no God. There is no pre∣scription of perpetuitie.

It is enough for the Songs of Heauen, where Saints and Seraphins are the Choristers, to haue no burden, as no end belonging to them. Let that be the standing house,* where the Princes of GOD shall keepe their Court, without griefe or treason: our Progresse can plead no such priuiledge. We must glad our selues here with the intermission of woes, or interposition of ioyes: let that place aboue chalenge and possesse that immunitie from disturbance, where eternitie is the ground of the Musicke. Here, euery day is sure of his night, if not of clouds at noone. Therefore mutet vi•am, qui vult accipere vitam; let him change his life on earth, that lookes for life in heauen.

Take the opportunitie, which Gods mercie hath offered thee. It is fit that God should haue his day, when thine is past. Your saluation is now neerer then you beleeue it: but if you put away this acceptable time, your damnation is neerer, then you feare it. Mourne now for your sinnes, whiles your mourning may helpe you.* Tha•, is the Mourners marke, yet the last letter of the Alphabet, for an vltimum vale to sinne. Euery soule shall mourne, either here with re∣pentance, or hereafter in vengeance. They shall be oppressed with desperation, that haue not expressed contrition.* Herodotus hath a tale of the Pipe•, that Page  253 comming to the Riuer side, began to play to the fishes, to see if they would daunce: when they were little affected with his musicke, he tooke his Net, and throwing it among them, caught some: which were no sooner cast on the dry ground, but they fell a lea∣ping: to whom the Piper merrily replied, that since they had erst scorned his Musicke, they should now daunce without a Pipe. Let it goe for a fable. Christ saith to vs, as once to the Iewes; Wee haue piped vnto you, the sweet tunes of the Gospell, but ye would not daunce in obedience: time will come, you shall runne after vs, as the Hinde on the barren Mountaines: but then you may daunce without a Pipe, and leape Leuolto's in Hell, that haue daunced the Deuils Measures on Earth. This is the time, you shall har•ly lay the spirit of ruine, which your sinnes haue rais•d. This World is a Witch, Sinne her circle, Temptation her charme, Sa∣tan the spirit coniured vp: Who comes not in more plausible formes at his first appa•ance, then shewes vgly and terrible, when you would haue him depart. Haue nothing to doe with the Spels of Sinne, least you pull in Satan with one hand, whom with both you cannot cast out. The dore is now open, Grace k•ockes at thy sleepy Conscience: Time runnes by thee as a Lackie, the Agents of Nature prof•er their help. If all these concurrences doe no good to purge thy soule, thou wilt at last dwell at the signe of the la∣bour in vaine, and at once be wash'd white with the Moore. For, if any will be vniust, let him be vniust: if he will be filthy, let him be filthy still.* If any man will goe into captiuitie, let him goe. As he in the Comedie, abeat, pereat, profundat, perdat: let him sinke, or swimme, or scape as he can. God will renounce, whom he could not reclaime.

Lastly obserue: there is Balme and Phisitians;* what Page  254 is the reason, saith God, that my Peoples health is not recouered? or as the Hebrew phrase is, gone vp? The like is vsed in the second of the Chronicles,* 24. where the healing of the breaches of Syon is specified. So the worke-men wrought, and the worke was perfected by them. Hebr. The healing went vp vpon the worke. When a man is sicke, hee is in our vsuall phrase said to be cast downe: His recouerie is the raising him vp a∣gaine. Israell is cast downe with a voluntarie sick∣nesse; God sends her Phisitians of his owne, and Drugges from the Shop of Heauen; why is shee not then reuiued, and her health gone vp? Would you know, why Israell is not recouered by these helps? Runne along with mee, both with your vnderstand∣ings and selfe-applications, and I will shew you the reasons, why Gods Phisicke workes not on her.

1. Shee knew not her owne sicknesse. Wee say, the first steppe to health, is to know that we are sicke. The disease being knowne, it is halfe cured. This is the difference betwixt a Feuer & a Lethargie: the one angers the sense, but doth keepe it quicke, tender and sensible: the other obstupefies it. The Lethargiz'd is not lesse sicke, because hee complai•es not so loud as the Aguish. He is so much the neerer his owne end, as hee knowes not that his disease is begunne. Israell was sicke and knew it not; or as Christ said of the Phara∣ses, would not know it. There is no surer course for the diuell to worke his pleasure on men, then to keepe them in ignorance. How easily doth that Thiefe rob and spoile the house of our soules, when hee hath first put out the candle of knowledge? That tyran∣nicall Nebuchadnezzer caries many a Zedechias to his infernall Babell, when hee hath put out his eyes. No meruaill, if the Gospell be hid to them that are hid to it:* Whose mindes the God of this world hath blinded, Page  255 least the light of the glorious Gospell of God should shine to them. Who wonders, if the blinde man cannot see the shining Sunne?* When Antiochus entred to the spoile of the Sanctuary, the first things hee tooke a∣way, were the golden Altar, and the Candle-sticke of light. When the Diuell comes to rifle Gods spirituall temple, Mans soule, the first boot•e that hee layes his sacrilegious hands on, are Sacrifice and Knowledge, the Alter and the Lampe. That subtile Falconer knowes, that hee could not so quietly carry vs on his fist, without baiting and striuing against him, if wee were not hooded.

Thus wretched is it for a man not to see his wretchednesse. Such a one spends his dayes in a dreame; and goes from earth to hell, as Ionas •rom Israell toward Tarshish, fast asleepe. This Paul cals the cauterized Conscience; which when the Diuell, an ill Surgion, would doe, hee first casts his Patient into a mort•ferous sleepe: And that all the noyse which God makes, by his Ministers, by his menaces, by his iudgements, might not waken him, Satan giues him some Opium, an ounce of Securitie, able to cast Samp∣son himselfe into a slumber: especially, when he may lay his voluptuous head on the lappe of Dalilah. Is∣raell is, then, sicke in sinne, and yet thinkes her selfe righteous. Euery sinne is not this sicknesse, but one∣ly wickednesse; an habite and delight•ull custome in it. For as to a healthfull man, euery ach, or gripe or pang is felt grieuous; whiles the sickly entertaine them with no great notice, as being daily guests. So the good man findes his repentant heart griped with the least offence, whiles great sinnes to the wicked are no lesse portable then familiar. Neither doth their strength in sin grow weaker with their strength in age: but preposterously to nature, the older, the Page  256 stronger.* And as it is storied of Romane Milo, that being accustomed a Boy to beare a Calfe, was able himselfe growne a man, to beare the same, being growne a Bull: So those, that in youth haue won∣ted themselues to the load of lesse sinnes, want not increase of strength, according to the increase of their burthens. Euery sinne then may be a stitch or fit to the godly; but that which is meere sicknesse, is meere wickednesse.

2. As Israell did not iudge from the cause to the effects, so nor from the effects to the cause. For though shee was now grieuously pained and pined with misery, she •orgot to go down by the boughs to the roote, and digge out the ground of her calamitie. Ill she was, and that at hart. Gods sword from heauen had stroke their very flesh and sinewes in seuerall iudgements: which came on them by short incursi∣ons, before God ioyned the maine battell of his wrath. Israell cries out of her bow•ls, shee is payned at the very heart.* Her children went with cleane teeth, lanke cheekes, hollow and sunke eyes: Could she not guesse at the cause of this bodily languishment? So Paul schooled his Corinths: For this cause many are weake and sickly among you,* and many sleepe. There is no weak∣nesse, but originally proceedes from wickednesse. As Mephibosh•th caught his l•m•nesse by falling from his Nurse, so euery one taketh his illnesse by falling from his Christ. Though sicknesse may be euentually a to∣ken of loue, yet it is properly and originally a stroke of Iustice. For euery Disease God inflicts on vs, is a Sermon from Heauen; whereby God preacheth to vs, the vilenesse of our sinnes, and his wrathfull displea∣sure for them. That those, whom Gods vocall Ser∣mons cannot moue, his actuall and reall may pierce. Indeede,* all things shall worke to their good, that are good. Page  257 And the rough Rockes of afflictions shall bring them (as Ionathan to the Garrison of the Philistines) by fit stayres to glory. Miseries doe often helpe a man to mercies.* So the Leapers incurable Disease brought him to the Phisitian of his soule; where he had both cured by one playster, the sauing word of Christ. A weake body is a kinde of occasion to a strong faith. It was good for me, saith the Psalmist, that I was in trouble.* It was good for Naaman, that he was a Leaper: this brought him to Elisha, and Elisha to GOD. It was good for Paul that hee was buffeted by Satan. It is prouerbially spoken of a graue Diuine, that (as pride makes sores of Salues, so) Faith makes Salues of sores; and like a cunning Apothecarie makes a Medicinall composition of some hurtfull simples. Of all hearbs in the Garden, onely Rue is the hearbe of grace. And in what Garden, the rue of affliction is not, all the flowers of grace will be soone ouer-runne with the weedes of impietie. Dauid was a sinner in prosperitie, a Saint in Purgatorie. The afflicted soule driues vani∣tie from his dore. Prosperitie is the Play-house, Ad∣uersitie the Temple. Rarae fumant foelicibus arae: The healthie and wealthie man brings seldome Sacrifices to Gods Altar. Israels miserie had beene enough to helpe her recouerie; if shee had gathered and vnder∣stood her vexation to God, by Gods visitation on her; and guessed the soules state by the bodies. Shee did not: therefore her sicknesse abides. As Christ to the Pharises: You say, you see: therefore be blinde still.

3. As she did neither directly feele it, nor circum∣stantially collect it, so shee neuer confessed it. Prima pars sanitatis est, velle sanari.* The first entrance to our healing, is our owne will to be healed. How shall Christ, either search our sinnes by the Law, or salue Page  258 them by the Gospel, when we not acknowledge them? Ipse sibi denegat curam,* •ui Medico non publicat causam. He hath no care of his owne Cure, that will not tell the Phisitian his griefe. What spirituall Phisitian shall recouer our persons, when wee will not discouer our sores? Stultorum incurata pudor malus vlcera celat: Lay the guilt on your selues, if you ranckle to death. It is heauy in thy friends eares, to heare thy groanes, and sighes, and plaints forced by thy sicke passion; but then sorrow pierceth deepest into their harts through their eyes, when they see thee growne speechlesse.

So, there is some hope of the sinner, whiles he can groane for his wickednesse, and complaine against it, and himselfe for it: but when his voyce is hoar•'d, I meane, his acknowledgement gone, his case is almost desperate. Confession of sinnes and sores is a notable helpe to their Curing. As Pride in all her Wardrobe hath not a better garment then humility (many clad with that was respected in the eyes of God.) So, nor humillity in all her store-house,* hath better food then Confession. Dum agnoscit reus, ignoscit Deus. Whiles the vniust sinner repents and confesseth, the iust God relents and forgiueth. The confident Pharise goes from Gods dore without an Almes: what neede the full be bidden to a Feast? tolle vulnera, tolle opus medici. It is fearefull for a man to binde two sinnes together, when hee is not able to beare the load of one. To act wickednesse, and then to cloake it, is for a man to wound himselfe, and then goe to the Deuill for a play∣ster. What man doth conceale, God will not cancell. Iniquities strangled in silence, will strangle the soule in heauinesse.

Page  259There are three degrees of felicitie. 1. non of•endere. 2. noscere. 3. agnoscere peccata. The first is, not sinne: the second, to know: the third, to acknowledge our offences. Let vs then honour him by Confession, vvhom vvee haue dishonoured by presumption. Though we haue failed in the first part of Religion, an vpright life, let vs not faile in the second, a repen∣tant acknowledgement. Though wee cannot shew GOD, with the Pharise, an Inuentory of our holy workes: Item for praying: Item for fasting: Item for paying Tythes, &c. Yet (as dumbe as we are and feare∣full to speake) we can write (with Zachaay. His name is Iohn.) Grace, grace, and onely grace.* Meritum meum misericordia tua Domine. My merit, oh Lord, is onely thy mercie. Or as another sung well.

Peccatum argumentum soporis, confessio animae suscitatae. Sinfulnesse is a sleepe, Confession a signe that we are waked. Men dreame in their sleepes, but tell their dreames waking. In our sleepe of securitie, we leade a dreaming life, full of vile imaginations. But if wee confesse and speake our sinnes to Gods glory, and our owne shame, it is a token that Gods spirit hath wake∣ned vs. Si non confessus lates, inconfessus damnaberis. The way to hide our iniquities at the last,* is to lay them o∣pen here. Hee that couereth his sinnes shall not prosper:* but he that confesseth and forsaketh them shall haue mercie. Thi• is true, though to some a Paradoxe. The way to couer our sinnes, is to vncouer them. Quae aperiuntur in Page  260 praesenti, operiu•tur in vltimo die. If wee now freely lay open our iniquities to our God, he will conceale them at the latter day. Else (cruci•nt plus vulnera cla•sa) Sinnes that are smothered, will in the end •ester to death. The mouth of Hell is made open to deuoure vs by our sinnes; when we open our owne mouthes to confesse, wee shut that. Israell is not then restored, because her sicknesse is not declared.

4. The last defect to Israels Cure, is the want of application. What should a sicke man doe with Phi∣sicke, when hee lets it fust in a vessell, or spils it on the ground. It is ill for a man to mispose that to losse, which God hath disposed to his good. Beloued? Ap∣plication is the sweet vse to be made of all Sermons. In vaine to you are our Ministeries of Gods mysteries, when you open not the dores of your hearts to let them in. In vaine we smite your rocky hearts, when you powre out no floods of teares. In vaine we thun∣der against your sinnes, couetous oppres•ions of men, treasonable Rebellions against God; when no man sayes, Master is it I? Quod omnibus dicitur, nemini dici∣tur? Is that spoken to no man, which is spoken to all men? Whiles Couetousnesse is taxed, not one of twenty Churles layes his finger on his owne sore. Whiles Lust is condemned, what Adulterer feeles the pulse of his owne conscience? Whiles Malice is en∣quired of in the Pulpit, there is not a N•b••ish neigh∣bour in the Church will owne it. It is our common armour against the sword of the spirit; It is not to me he s•eakes. For which, God at last giues them an an∣swerable plague: they shall as desperat•ly put from them all the comforts of the Gospell, as they haue presumptuously reiected all the precepts of the Law. They that vvould particularise no admonition to themselues, nor take one graine out of the vvhole Page  261 heape of Doctrines for their owne vse: shall at last with as inuincible forwardnesse, bespeake themselues euery curse in the sacred volume.

Thus easie and ordinarie is it for men, to be others Phisitians, rather then their owne: Statesmen in for∣raine Common-wealths, not looking into their owne dores: sometimes putting on Aarons Robes, and teaching him to teach: and often scalding their lips in their Neighbours Pottage. They can weede other Gardens, whiles their owne is ouer-runne with Nettles. Like that too obsequious Romane Souldi∣our, that digged a fountaine for Caesar, and perished himselfe in a voluntary thirst. But Charitie begins at home, and hee that loues not his owne soule, I vvill hardly trust him with mine. The Vsurer blames his Son•es pride, sees not his owne extortion. And whiles the hypocrite is helping the dissolute out of the mire, he stickes in deeper himselfe. The Pharises are on the Disciples Iacket, for eating with vnwashen hands, whiles themselues are not blame-worthy, that eate with vnwashen hearts. No maruell, if when we fixe both our eyes on others wants, wee lacke a third to see our owne. If two blinde men rush one vpon another in the vvay, either complaines of others blindnesse, neither of his owne. Thus, like mannerly guests, when a good morsell is carued to vs, wee lay it liberally on anothers trencher, and fast our selues. How much better were it for vs, to feed on our owne portion?

Goe backe, goe backe, thou foolish sinner: turne in to thine owne house, and stray not with Dina, till thou be rauished. Consider your wayes in your hearts.* If thou findest not worke enough to doe at home, in cleansing thy owne heart, come forth then and helpe thy Neighbours. Whosoeuer you are, sit not like loo∣kers Page  262 on at Gods Mart; but hauing good vvares prof∣ferd you, and that so cheape, grace, peace, and remissi∣on of sinnes for nothing, take it, and blesse his name that giues it. Receiue with no lesse thankfulnesse the Phisicke of admonition, he sends you: apply it care∣fully: if it doe not worke on your soules effectually, there is nothing left, that may doe you good. The word of God is powerfull as his owne Maiestie: and shall neuer returne backe to himselfe againe, without speeding the Commission it went for. Apply it then to your soules in faith and repentance, least God ap∣ply it in feare and vengeance. Lord, open our hearts with the key of Grace, that thy holy word may enter in, to raigne in vs in this world, and to saue vs in the world to come. Amen.