Golden remains of the ever memorable Mr. John Hales ... with additions from the authours own copy, viz., sermons & miscellanies, also letters and expresses concerning the Synod of Dort (not before printed), from an authentick hand.

The profit of GODLINESS. The First SERMON On 1 TIM. iv. 8.

But Godliness is profitable unto all things.

THat which Zeba and Zalmannah tell Gideon, in the Book of Iudges, As is the man, so is his strength, is true not onely as we are men, but as we are Christians too. As is the Christian, so is his strength for the performance of the Acts of Christianity. Some Christians are as Iether was, young, and unfit to draw the sword; others as Gideon, strong, and fit for manlike employments. Some Christians there are, to whom there can no better Argument be used, then the love of Christ, and the commemoration of their duties: such as St. Paul was, who to gain Christ, esteemed all other things as dung. Others there are that cannot think so meanly of the world at first, but as Naaman vowed to serve God, and yet would

bow himself in the house of Rimmon; so they can be content to give their names unto Christ, but with some respect, and bowing to the world: and such are the greatest part of Professors. The Spouse in the fortieth Psalm could be content to forget her own people, and her Fathers house; but scarcely is there a soul so wedded to Christ, as that it can forget the world, that hath nurs'd and breed it up; that hath had so long, so inward, so sweet acquaintance and familiarity with it. This is a second and weaker sort of Christians: The holy Ghost being to deal with such, is content to condescend unto their weakness, and in this little piece of Scripture which I have read, seems as it were to shew a willingness to endure the world, to enjoy some part of our love: by an argument drawn from our love to gain and pro∣fit, he labours to win our love to him: and as Rebecca did with old Isaac, provide us such meat as our soul loves. In the words therefore, we will first by way of Introduction and Preface consi∣der, what cause the holy Ghost might have to use this Argument, drawn from Profit and Commodity. Secondly, we will consider the words themselves. And first, of the reason of this Motive.

Profit and Commodity is a Lure, that calls the greatest part of the world after it. Most of the bargains which the world makes, are copied out according to that pattern, which Iudas gave at the betraying of Christ, What will ye give me, and I will betray, deliver him into your hands? This question, What will ye give me? what commodity, what profit will accrue unto me? is the preface and way into all our actions. Good or evil men will do neither, except it be by way of bargain and sale. This com∣mon disease of the world, hath likewise seised upon the Profes∣sors of godliness: except this also bring us in some Revenue, ••t hath no savour. It was the divils question unto God concerning Iob. Doth Iob serve God for nought? hast thou not hedged him on every side, and laid thine hand upon him? Indeed he mistook Iob's mind for Iob served not God for this, but for another cause: yet (beleive me) he had great cause to ask the question; for who is it that can content himself to serve God for nothing? As David said to old Barzillai, in the Book of Kings, Let Chimham go with me, and I will do him good: so must God deal with us, if he will have us to serve him. God, like the Husbandman in the Gospel, may go forth at the first hour, and at the ninth hour, and at the

eleventh hour, early and late, at every hour of the day, and find idle persons, (for whosoever labours not with God is idle, how busie soever he seems to be in the world) but except he bring his penny with him, he shall find none to work in his Vineyard. Aristotle discoursing concerning the qualities and conditions of man's age, tells us, that Young men, for the most part, consider not so much profit and conveniency, as equity and duty; as being led by their natural temper, and simplicity, which teaches them to do rather what is good, then what is profitable. But Old men, that have ends of their actions, their minds run more on commo∣dity and gain, as being led by advise and consultation, whose pro∣perty it is to have an eye to profit and conveniency, and not onely to bare and naked goodness. I will not deny, but there may be found some such men, that are but young in the world, men that are children in evil, who know not how pleasant a savour gain hath, yet certainly the most men, even in their youngest days, are old and expert enough in the world. For we bring with us into the world the old man, whose wisdom and policy is to have an ear 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not to enterprize any thing, but for some further end then the thing it selfe; either the more free enjoying of our pleasures, or the filling of our purses, or the increase of our preferments. These are the gods of the world. These, like God, sit at the top of Iacob's Ladder, and all our actions are but steps and rounds to go up to them. God and goodness is not reward enough to draw men on. When God gave Laws to his own peo∣ple the Iews, to bring them on the better, how is he fain to make many promises of possession of the Land; of freedom from bondage, of abundance of all things, which might work upon their affecti∣ons? And hence it is, that themselves, when by their manifold back-slidings they had shut up the passages of God's good and gracious promises, complain in the Scriptures, What profit hath come to us by serving of the Lord? or, Which way hath it availed us to have kept his Law?

Again, as it is on the one side with goodness, in regard of gain, so is it on the other side with evil. Evil, though many love it very well, yet very few there are that are grown to that heighth of wickedness, as meerly to do mischief, without any other respect of reward. When the Patriarchs, moved with envy, had resolved to murder their brother Ioseph, as soon as ever the Ismaelitish

Merchants did appear, as soon as any air of gain did shew it self, streight their thrist of bloud began to allay, What profit, say they, is there in our brother's bloud? Let us sell him rather to the Ishmae∣lites. Hope of gain, as if they had look'd upon the Brasen Ser∣pent, presently asswaged their hot and fiery disease. All this that I have said doth plainly shew unto you, how potent profit and gain are to sway with out weak natures: that God himself, though he come with all spiritual graces possible, yet if he come empty-handed, if he bring not something which may work upon our weak and sensible nature, he may come and knock at our hearts, as himself speaks in the Revelation, but he shall find none that will open to him, none that will give him any entertainment at all. Now God who is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Clemens speaks, who even studies ways how to save us, and is witty in inventing of means to brings us to him; amongst many other ways which he hath used, hath added this, and hath made this weakness of ours to draw us home. The love of gain, which is the root of all evil, and which occasioned the greatest sin that ever was committed in the world, is here made to bring forth fruit unto godliness, and becomes the occasion of the greatest good that can betide us. For as Iudas for love of gain sold Christ, so here by the love of gain, we are taught to redeem Christ again. So be the very blemish and imperfection of our nature may be a mean to save us, God is sometimes content to give us leave to enjoy it. When God saw the Iews exorbitant lusts would not be bounded within these limits, which himself in Paradise at the beginning did ordain, he gave them leave, when they were wea∣ry of their wives, even upon sleight occasions, to put them away. Again, when he saw the desire of gain would not suffer them to live within the compass of charity, but that the custom of the world would draw them on to the practice of Vsury; forbidding them the use of it to their brethren, gave them leave to practise it on strangers and Cananites. These Tolerations are no warrant to us, that the actions were good: But as it was observed of the wise men•• that had the managing and bringing up of Nero, the Emperour, they permitted him to practise his lusts upon Acte a servant, ne in supra illustrinm foeminarum prorumperet. s•• illa li∣bidine prohiberetur: lest if he were forbidden that, he should turn his lust upon some of the Noblewomen; no otherwise did God

deal with his people. Lest too strict charge and prohibition might peradventure the more kindle them, he permitted them some vent. And therefore if at any time they did travel, as it were, with the sin of Vsury, to keep them from the practice of it upon their Brethren, he left the Stranger and Cananites as it were mid∣wives to ease them of it. No otherwise deals he with us in this matter of gain and profit, then he did with his own people in the cases of Divorce and Vsury. Thus to part our love between God and our own gain, is but a toleration: for to love God for any other respect, then of God himself, whether it be health or wealth, or honour; be it for the fear of Hell, or the hope of Heaven it self, is at the least a weakness and imperfection in us: the reason of it is evident. That for which any thing is beloved, is of it self more beloved. When David dealt kindly and lovingly with Mephibosheth for Ionathan his father's sake, it is a certain ar∣gument that he loved Ionathan more then Mephibosheth. He that loves a man for Money, or for Meat, loves money and meat more then the man: For these are the causes and ends why he loves the man. Wherefore he that loves God for any other end then God, certainly loves that more then God. But we all know, that God is principally and solely to be loved, all things else in him, and for him, but he onely for himself. That which St. Paul saith, that perfect love casteth out fear, is true in a far more ge∣neral sense. For perfect love lays by all other respects whatsoever. God must be loved by us, as David loved Ionathan, but the crea∣ture, as Mephibosheth, in the second place, for Ionathan's sake. Wherefore when God by promising us these outward blessings, draws us on to love him, it is a certain argument that we love these things more then God, which is no less then a degree of Idolatry, to take the honour due to the Creatour, and give it to the creature: yet, as the Husbandman in the Gospel would not have the Tares pull'd up, for fear least the Wheat should come up with them; so it pleases God to tolerate these Tares in us, lest the rooting out of our affections to the things of this life, might draw a little too near the quick, and wrong our love to God. Out of the love therefore and desire he hath to our good, he doth apply himself to this our infirmity, and contents himself (for a time) to have a second room in our thoughts, if yet by this mean he may win us to himself; as a skilful Artist, that

works upon an evil matter, if he cannot make what he would, yet makes that which the matter gives him leave.

And hence it is, that as in many places of Scripture he draws reasons from outward blessings, making our love unto them, a motive to bring us unto him: so especially in this little portion of Scripture, which I have read unto you, he makes our love unto commodity and gain the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as it were the Spokesman unto us for him, and to gain our love unto him. Am I not (saith he un∣to us) sufficiently fair of my self to procure your love? What is it then that I shall bring with me to win your affections? Is it gain? Lo, here it is, for Godliness indeed is gainful: Or is it not onely so, but some great and extraordinary gain? Why here it is, a gain of infinite extent and latitude, even good success in all the things you take in hand; Godliness is profitable unto all things. Is it yet more? would you have this assured to you for your lives? Why here it is. It is a Gain that hath a promise, yea, an infallible promise of this life. Is it yet more? would you have it accompany you not onely in your lives, but even lie down with you in your graves? Here it is. Such an assurance as no device in Law can make void; not of this life onely, but even of the life to come.

Thus having considered the causes, which we might suppose to have moved the holy Ghost to make choice of this motive, drawn from gain; we come now to consider the words themselves. In them I will especially observe two notes. First, that Godliness is profitable; and what manner of profit it is that Godliness brings. Secondly, we will shew the latitude, compass, and extent of that profit, in the later words, to all things. Godliness is profitable unto all things.

Every thing that is called profitable, is so styled in regard of the end, for the effecting of which it is ordained. All things there∣fore are not profitable to all ends. The knowledge of the Mer∣chants Trade is profitable to him that practices Merchandize; but to Shamgar, to him that walks with his goad, or him that labours at the Plough-tail, it is nothing available. That Godliness is a thing profitable, no Christian man denies: but this many think is onely for certain private ends and purposes, which the world doth not much hearken after. He that shall provide for another world, he that shall forget his body, and care onely for the state of

his soul, such a man at the last shall find the profit of godliness. But the man that thinks it meet to divide himself betwixt God and the world, that thinks it not fit his Virgin should pass its time, (as the Apostle speaks) but bethinks himself of matching into the world: to such an one the studies of piety may rather seem a rub and hinderance, then a profit and commodity. For what carnal man is there that can perswade himself, that piety will either im∣prove his Wealth, or increase his Honours, or make him thrive in his Trade, or any way better his Estate? Is it not rather thought to be an hinderance to all these? by curbing our ambition, by moderating our over having desires, by bounding us within certain limits of contentment, of conscience, of moderation, and the like, which cut the very nerves and sinews of all endeavour to grow extraordinarily great? Nay, doth not piety rather come unto us, as the Angel of the Lord did unto Balaam, forbidding us to do many things, which if we did, they would be highly for our honour and preferment? yea, if riches do offer them∣selves, and by God's providence, without our care, come on abundantly, doth it not teach us to lay them out for Christ's sake, and not to lay them up for our own? So that if a man would define and tell what Godliness is, we might define it, To be an Art teaching men not to be Rich, not to be Great, not to thrive in proportion to the rest of the world. Yet notwithstanding all this, it is most true, that godliness is truly profitable many ways. I will breifly acquiant you with some of them.

First of all, in that gross and ordinary sense, in which the world takes profit and commodity: for it blesses our store, it gives good success to our preferments, it prospers all things that we take in hand. For what is more usual in the Old Testament, then pro∣mises unto the keeper of the Law, of length of days, of possession of the land, of victory against their enemies, of all those things which by the world it self are so much desired? Neither were these promises made onely for fashions sake, to draw them on; but they were plainly and evidently made good unto the people, to whom they were made. For God promises his blessings in that style, in which old Isaac speaks to Esau concerning Iacob, I have blessed him, yea, and be shall be blessed. For what is there of which the world doth make such store, in which God's own people had not their greatest share? Was there any people so victorious

a gainst their enemies, so long as they kept themselves unto their God? Was there ever any Nation which had such store of all things made for the use of man? It is almost an incredible thing to think, that so little a span of Land as they inhabited, should so abundantly bring forth all things requisite for the use of so mighty and populous a Nation. For matchless strength of body and fears of Arms, whom can the world oppose to Sampson, to David and to his Worthies? For wisdom and learning did not Moses and Solomon out-goe all the wisdom of the East? yea, all the wise men of the world besides? Their Kingdom indeed was but little; and herein onely, that is, in largeness of Dominion, the Great Monarch of the World may seem to have gone beyond them. But the reason of this we shall examine by and by, when we shall come to consider what causes there are, why many times the children of this world outgoe the children of the Kingdom in abundance of earthly good, notwithstanding piety onely hath the promise of them, and impiety nothing else but a curse. Neither is this harvest of profit onely in the Old Testament, as if the New were waxen barren. The New Testament indeed is not so frequent in mentioning of earthly blessings; and good reason why: For many things in the New Testament are not so fully taught, because they are supposed to be learn'd and known, as being sufficiently stood upon in the Old. In the Old Testament, scarce any page is there, which does not entitle good men to the possession of some tem∣poral good: and for this reason, may seem the holy Ghost spares to be over-frequent and abundant in mentioning them in the New. So then, howsoever in our discourses unto you, we many times commend unto you simplicity and lowliness, and preach unto you poverty and patience, and continual persecution for the Truth's sake; yet piety doth not require at our hands, that we should be either short-witted or beggerly, but hath its part in all the blessings of this world, whether it be of soul or body, or of goods. That therefore which anciently the son of Syrach spake of these excellent men, who liv'd before his time, the same hath been true in Christian Common-wealths, and our own eyes in part have seen it; The noble famous men reigned in their Kingdoms, they bare excellent rule in their wisdom; wise sentences were found in their in∣structions. They were rich also, and could comfort, they lived quietly at home. Be it therefore Power, Riches, or Wisdom, or Peace, or

any other of these Apples of Paradise, which seem to the world so goodly, and so much to be desired, God hath not so rained them down upon the cities of men, as that he left his own dry and unfurnished with them. I will not dispute unto whom of right these blessings do belong, whether unto the Reprobate, or unto the Iust? This is a question which none but God can determine; yet hath the world been acquainted with some, who taking upon them to examine the Title, have given sentence for the Godly, and pronounced that the right unto the world belongs unto the Iust: which to do, in my conceit, is to do nothing else, but as the old Romans did, who when two Cities, contending for a piece of ground, had taken them for their Iudges, wisely gave sentence on their own behalf, and taking it from both the other Cities, ad∣judged it unto themselves. Let the Title to these things rest where it will, thus much we may safely presume of, That God, in whom originally all the Right to these things is, doth so bestow them, as that they that are his, cannot doubt of that portion of them, which shall be sufficient for their use.

Onely, my Brethren, let us not mistake our selves in the means by which godliness becomes thus exceeding profitable unto us; for it is not with us in regard of these things, as it is with other men. It is not our great care for them, our early rising, or late sitting up, that brings them to us: The best and surest way to provide our selves of these things, is not to care for them, not to ask them. For when our Saviour tells us, we must seek the Kingdom of Heaven, and all these things shall be cast in upon us, he chalks out unto us the true way to posses our selves of the world sufficiently; for what doth he else but tell us, that if we ask as Solomon did, we shall doubtless be rewarded as Solomon was. When God, in the Book of Kings, had given Solomon a pro∣mise to have whatsoever he would ask, and Solomon had onely asked an understanding heart, to discern betwixt good and bad: Because, saith God, thou hast asked this thing, and hast not ask∣ed unto thy self long life, or the life of thine enemies: Lo, I have done according to thy words, yea, I have given that which thou askedst not, even riches. So that among Kings there shall be none like unto thee all thy days. Here is the true method of pre∣vailing with God for temporal things and blessings. If we do ear∣nestly beg at his hands those things onely, which are principally

good for us, it is a thing so welcome to God, that even because we have done this, all other things which we ask not, shall aboundantly be cast upon us. As Laban, when Iacob asked him Leah and Rachel to wife, gave them unto him, and not onely so, but gave him Zilpah and Billah as handmaids to wait on them, (a gift which Iacob never requested) So hath God some blessings like unto Leah and Rachel, he will give us the latter, Zilpah and Billah, though we never ask them.

I know it is a very hard matter to perswade the world of the truth of this, which hitherto I have taught. For as St. Peter tells us, that there shall come mockers, who shall ask, Where are the promises of his coming? do not all things continue alike since the creation? So are there many mockers in the world, who ask us, Where are these goodly promises made unto the godly? where is the promise of the possession of the earth, made unto the meek spirited? where is the promise of gain and commodity made unto the godly? Is it not with them as it is with other men? are there any men whose case is more miserable then theirs? have they not their shares in all the plagues that usually befall the world? We have heard that piety still carries a blessing with it; but the world takes it to be like unto that Equus Seianus, a certain Horse, which past for a By-word, a Proverb amongst our fore-fathers, No man could ever thrive that kept it. Beloved, he that shall look into the state and condition of good men, shall see that there is some cause of these querulous questions. For the setling therefore of the minds of Christians scandalized, we will, before we come to consider in what other sense godliness is profitable, first, remove certain errours which are like motes in the eyes of common Christians, and hinder them that they can∣not see so clearly in what sense these promises of earthly blessings are made: and secondly, we will search the reasons, why not∣withstanding these promises, good men have commonly the least part of the worlds good? and both these breifly.

The Errours to be removed are especially two.

The first, we usually mistake the nature and quality of God's pro∣mises. Men, when they hear of God's promises, to preserve those that are his, presently think, that God by these promises is bound to exempt them from common casualties, and as it were to alter the common course of the world in their behalf. And there∣fore

whensoever any common calamities, and inundation of evil, overflow the world, they presently expect a Noah's Ark to Ferry them over, and preserve them harmless. Beloved, these promises of God give us no ground thus far to presume. There is no way of avoiding these common casualties, but by providing our selves to bear our parts. Many are the troubles of the righte∣ous, but the Lord shall deliver them out of all. God hath not pro∣mised that good men shall have no trouble; but he hath made a certain promise to deliver them. This comfort therefore we have above all the world besides, that in all these general deluges of Famine, of Captivity, of Pestilence, it is no hard matter to de∣scry, that God hath extraordinarily taken care of those that are his, and that in such sort as the world uses not to do. When his own people were led into captivity, the Psalmist tells us, that he gat them favour and grace in the eyes of their enemies, and made all those that had led them away captive, to pity them. When Alaricus the Goth had taken Rome, by publick proclamation he gave se∣curity to all those that fled into the Temples of the blessed Apo∣stles, and made it death for any man to molest them. In which example St. Austin doth justly triumph, and challenges all the Ethnick Antiquity of the world besides, to shew where ever it was heard, that in open War the Temples of the gods gave security to those that fled into them: and doth very strongly prove, that all the distress and felicity that befell the City of Rome at the time of the saeking of it, was but of the common casualties and custome of War. But all the graces and mercies by which men found refuge and security, came onely for God's sake, and through the power of the Name of Christ. In these common miseries therefore which befall Cities and Common-wealths, we may easily read not so much the Edict of Alaricus, as the Proclamation of God himself in the Psalmist, Touch not mine anointed, and do my prophets no harm. And sometimes openly, sometimes secretly, evermore certainly God doth deliver.

Secondly, an other errour there is, wherein we much abuse our selves, and mistake the promises of God. They are many times made good unto us, when we beleive it not. For as the Iews ancient∣ly would not beleive that Christ was come into the world, be∣cause he came not in that manner as they expected he should; so fares it with many Christians in regard of these promises of gain•• of

good success and deliverance. Except God come home unto us in all our desires, except he do all that we think good he should, we are easily apt to except, and think, there is no truth in his pro∣mises. If we thrive not to our mind, if the success be not that which we expected, we think this is reason enough to charge God with breach of promise; whereas indeed we ought to know, that be it little or much that comes unto us, it is sufficient to make God as good as his word. For that a good man thrives at all, is meerly from God. For if the Divil and the World could do with all, no part of the worlds good should fall on the righteous; be it therefore but little that they have, since they have it, so much against the World's will, it is a great argument of God's extra∣ordinary providence over them, that they have that little. Since it is apparent, that the world opposes against it, and that by rea∣son of their calling, they debar themselves of many the thriving Arts of the world; it must needs be, that if riches do come up∣on them, that God himself doth extraordinarily pour them on. Wherefore good men must not consider how much, or how little it is they have, but the means by which it comes unto them. All the Prophets and Apostles which were hungry, had not that offer which St. Peter had, all kind of flesh let down from heaven, and free choice to eat of what they listed. When Daniel was in Babylon in the Lions Den, God sends his Angel into Iewry, takes a Prophet by the hair of the head, carries him into Babylon, and all to carry but a mess of pottage for Daniel's dinner. Daniel's fare is meaner then St. Peter's, but the miracle is as great, and the care of God is the same. The righteous man that hath much is as St. Peter, he that hath least is as Daniel, the word and promise of God is alike made good unto them both. And thus much of these two Er∣rours, of which the due avoiding, shall keep us from mistaking of those promises, and charging God foolishly.

Now because much of that, which we have formerly spoken, was spent in proving, that God doth force the world many times, even in a very eminent sort, to serve the necessities and purposes of those that are his: yet since ordinarily the case of good men in the things of this world, is meaner then that of the world's children, their riches are many times small, if they be any at all, and promotion looks little after them: That we may a little the better content our selves, and know in what case we stand, give me leave to

shew you, how it comes about, that the wicked, though they have no promise, yet have a larger portion in the world's blessings, then the godly: Where it shall appear, that it cannot otherwise be, except it should please God to alter the ordinary course of the world.

The first cause therefore that the sons of this world thus usu∣ally climb aloft above the sons of God, and nest themselves in the tallest Cedars, is their infinite and importunate Ambition. From this root hath sprung forth both that infinite mass of wealth, which private men, and that boundless compass of Government, which great princes have attain'd unto. Nothing was ever more unjust, then the raising of these great Kingdoms; and if the Laws of equity and moderation might have taken place, they had never been. St. Austin saw no difference between the Roman Empire, and Spartacus his conspiracy, onely the one lasted a lit∣tle longer, and this makes no difference in the thing it self. And hence it is, that God gave limits and bounds unto the Kingdom which his people had: and having poured out the vials of his wrath upon the usurping people that held the Land of promise from them, to whom it was due, he permitted not the Iews to grate too much upon the bordering Nations. And this is the reason why the Iews, that in all other respects went side by side, or rather before the rest of the world, onely in latitude of Kingdom yeilded to the Monarchs of the earth. For the one made the will of God, the other their own ambition, the measure of their desires. The most moderate, and wisest kind of men are many times slowest, in giving entertainment to these great thoughts of heart. In Io∣tham's parable in the Book of Iudges, where the Trees go forth to chuse a King, the Olive would not leave his fatness, nor the Vine his fruit, nor the Fig-tree his sweetness, no not for a Kingdom: Onely the Brier, the basest of all shrubs, no sooner had the Trees made the motion to him, but he is very apprehensive of it, and thinks himself a goodly creature, fit to make a King of. Sober men; who best understand the nature of business, know well how great a charge extraordinary wealth•• and places of Au∣thority bring with them. There is none so poor, but hath his time to make an account of; were there nothing but this, what a sum would this amount unto? Add unto these, our Words; unto Words, Actions; unto all these, Wealth and Ability, and last of all, Honour and Authority: how do each of these successively, like

places in Arithmetick, infinitely increase the sum of our accounts? No marvel then, if wise and considerate men are slow in tasking themselves so heavily, and rather content themselves quietly at home. Let the world go well or ill, so it be not long of them.

The second thing that makes them come on in the world, is their spacious, wide, and unlimited conscience, which can enlarge it self to the swallowing of any means, that bring gain and pre∣ferment with them; he that once hath cauterized and seared his conscience, and put on a resolution to gain by all occasions, must needs quickly grow rich. But good men are evermore shie and scrupulous what they do, though there be no apparent occasion. Evil is of a slie insinuating nature, it will creep in at every little passage, all the care and wariness we can possibly use to prevent it, is too little. When David had cut off the lap of Saul's gar∣ment, the Scripture tells us, that his heart smote him because he had done this thing. I have often wondred with my self what it was that (in an action so innocent and harmless, done with so ho∣hourable intent, onely to bring a testimony of his innocency and righteousness) might thus importunately trouble his con∣science: He intended no wrong unto Saul, not so much as in his thought; yet had he but a little advised himself, through scruple and tenderness of conscience, he would not have used so harmless a witness of his innocency. Common reason told St. Paul, that the labourer is worthy of his hire, and by instinct of the holy Ghost, himself learn'd, and taught, that it was but justice and equity, that men that labour in the Gospel, should live by the Gospel. Who feeds a flock, eats not the milk, and clothes not himself with the wooll of it? yet notwithstanding, that he might take away all occasion of evil, that lazie and idle drones, who suck the sweet of other men's labours, might not take example by him to live at other mens cost: that he might make the Gospel 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, free, without any charge, that men that have no silver might come, and buy, and eat; might come, I say, and buy the wine and milk of the Word without money, that the Gospel might not be slan∣dered, as a means of gain, he would not use that liberty that God and men gave him, neither would he eat the milk, or wear the wooll of his own flock, but with his own hands and labours pur∣chas'd himself his necessary maintenance. What hope of these mens

extraordinary thriving, who are so nice and scrupulous of what they finger? What then must we think of those that abuse god∣liness unto gain, that refuse to do deeds of charity, except they bring them in some revenue? that read Scripture for no other purpose, but to cull out certain thrifty Texts to pretend unto their covetousness and distrust, as that Charity begins from it self, that he is worse then an infidel that provides not for his family? But as for those other Scriptures that perswade us to be open-handed, to lend, looking for nothing again; having two coats, to part with him that hath none: these we can gently pass by as Meteors, and aiery speculations, and think we have done God and men good service, when we have invented some shifting interpreta∣tion, to put them, and remove them out of the way. When Aza∣hel, wounded by Abner, lay in the way wallowing in his own bloud, the people which followed after Abner, stood still as they came to Azahel, till he was removed out of the way. Men are willing to be Christians, and yet unwilling to leave the thriving courses which the world takes, when in their pursuit of gain, they meet with these or the like places of holy Scripture, cannot chuse but be much amused, and stand still, as it were, at Azahel's body: Now those that have been the Authours of certain mollifying Pa∣raphrases and distinctions, and the like, have removed these harsh∣er places of Scripture, as it were Azahel's body, and made the way open and clear to our covetous desires. How scrupulous our fore-fathers were in expounding of these, or the like Texts of Scripture, themselves have left us notable Monuments. St. Basil makes a strange Supposition, and to it gives as strange an An∣swer: Wert thou brought, saith he, unto those streights, that thou hadst but one loaf of bread left, and that thou knew'st no means to provide other when that is spent, if there should come some poor and needy man, and ask thee food, what thinkest thou is thy duty to do? Even to take that one loaf, and put it into the hands of him that requires it, and looking up unto heaven, say, Lord, thou seest this one loaf, thou knowest the streights in which I am, and that there is no other means but thy providence: yet have I preferr'd the keeping of thy commands, before mine own ne∣cessities. Beloved, this is a point of piety, cujus non andeo dicere nomen, I should scarcely durst to have taught it, had I not had the warrant of so grave a man. For in this Age we are taught,

that we must begin from our selves, that we must not tempt God by making our selves destitute of means, and other such thri∣ving doctrines, which strongly savour of love unto the world, and distrust in God's promises. There may be many reasons of mollifying some texts of Scripture, and restraining them; but amongst those let that be the last which is drawn from our com∣modity: and, so there be no other cause to hinder, let not respect to our persons, or to our purses, restrain any Scripture from that latitude and compass of sense, of which it is naturally capable.

I will yet draw a third reason, why the wicked should thrive in the world above the rate of be••ter men: and that is the nego∣tiating of the Divil in these cases, who doubtless busies himself exceedingly, that those who do him service, may have their hire: and therefore whatsoever he can do in disposing of the things of the world, he will effect, and with all his might strive, that their ambitious, and partial, and covetous desires may have good success. Doubtless it was an overlashing speech which the Divil used unto our Saviour, when he offered him all the King∣doms of the world, upon condition he would fall down and wor∣ship him. For whatsoever the issue of the temptation had been, he could not have made his promise good. Yet certainly there are many cases unknown to us, wherein the Divil, by God's per∣mission, does dispose of the world. Iob in his losses and afflictions takes notice of no such thing, yet we all know that the divil had an especial hand in them. Wherefore wicked men, if God do not hinder, doubtless have all the service that the world and the divil possibly can do them: and on the contrary side, could the divil and the world hinder, good men should have nothing at all. Needs therefore must they thrive, that have the divil and the world to farther them, and to do them all the good offices they can. Many other reasons may you frame to your selves, why the wicked should thus flourish in the world, which I must leave to your private Meditations. For I must not forget that there is yet a good part of my Text behind.

Now as Homer is wont to tell us, when he speaks of Rivers and Mountains, that men indeed call them thus and thus, but the gods have other names for them: so you must know, that hi∣therto we have spoken of profit and gain, as men are wont to like of it; we will now speak of it in a sense that God and holy

Saints are wont to use. For, besides this first, there is a second profit of Godliness, by which it doth reflect upon the former. Care and industry without godliness, brings in the things of the world upon us but in this case we cannot call them profits. What profit is it for a man to gain the whole world, and to lose his own soul? Godliness it is therefore, that makes even profit it self profitable. For the true profit is the enjoying, using, and bestowing of them; and this alone doth piety teach. So that piety serves not onely as a Bayly to bring them in, but as an Instructor, to teach us how to lay them out. For it is a greater part of wisdom wisely to dispend them when we have them, then to get them at the first. As one told Hannibal, that he knew how to conquer better, then how to use the Victory: so many there are in the world, who know how to gather, but few that know how to use. How many do our eyes see every day, who make no end of heaping up wealth, but never bethink themselves how to employ it? By lying thus idly by us, it gathers a rust, as St. Iames tells us, which rust eats out our soul: but piety, Abdita terris inimica lamnae, washes off the rust of it, and makes it bright by using it. One onely true use there is of these outward blessings, and that is it which our Saviour teaches in the Gospel, Make ye friends, saith he, of the unrighteous Mammon. The world, I know, makes it profit enough to have it; but this other profit that comes by expence, and laying it out, it can hardly be brought to learn. Many there are that can be content to hear, that Godliness is pro∣fitable to them, but that Godliness should make them profitable to others, it should cost them any thing, that they cannot en∣dure to hear. It was St. Basil's observation of old, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉:

I know many, saith he, that can with some ease be brought to fast, to pray, to lament and mourn for sin, to perform all parts of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of piety that cost them nothing: but hardly shall ye draw them on to any part of piety, that doth require but the cost of an half-peny.

Beloved, we that have the oversight of ye in Christ, are witnesses of your labour, of fre∣quenting of prayers, of hearing, of thirsting after Sermons: all this is but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, you are very free of it, because it costs you nothing; but we would be very glad, and should give

up our account with much more joy, might we but understand a little more of that part of piety, which consists in bestowing of these good blessings, which godliness, I doubt not, hath gained you. Seldome speaks the Scripture of laying up, for this is a thing which of our selves we can fast enough practise, there needs no great pains to teach, where Scholars are so willing to learn. But Scripture oftentimes, and earnestly, deals with us concerning the laying them out, as being an hard lesson, and long we are a learning it. To use them that they may steed us in our last and greatest extremities; with them to purchase us freinds, that shall receive us into their eternal Tabernacles, this indeed is to make true profit of them, and this is performed by godliness alone. In the first profit of piety, namely, of bringing in unto us the things of this world, godliness hath others that partake with her. For honest labour and industry is a thing so pleasing unto God, that he gives it a blessing in the meer Moral and Heathen man: Impossible it is that a diligent man should not thrive, be the man what he will. But this second profit of laying them out, to make them eternally profitable unto us, by charitable dispending them, this we owe alone to godliness. Beloved, of a Christian man's labour and industry, there is a double profit, one from men, and an∣other from God alone. In the first, the world, with godliness, may have a great share; but in the second it hath no part at all: Godliness in the first can bear a great stroke, but it wholly and solely effects the second.

Thirdly, there is yet a further profit of godliness, which doth accrue unto us: For it makes to men not onely their wealth and riches profitable unto them, but likewise all those inward endow∣ments of body and soul, which God bestows upon men. For whereas there are in us, as we are meer natural men, and stran∣gers unto the covenant of grace, many excellent things; with∣out godliness they are all nothing worth. In the fall of our first Parents, some things we did utterly lose, and some excellent things did still remain; but the profit of them was quite lost. They are unto natural men now, as the Rain-bow was unto the world before the Floud, the same still, but of no use. It is a won∣derful thing to see, what gifts of wisdom, of temperance, of mo∣ral and natural conscience, of justice, of moral uprightness, do re∣main, not onely in the Books and Writings, but even in the Lives

and conversations of many Heathen men, utterly devoid of the true knowledge of God; yet what profit reap'd they of these things, since all the good that doth remain in the natural man, can ne∣ver further him one foot for the purchasing his eternal good. Suppose ye unto your selves some such man as Epictetus was, let him have all graces that are, piety onely excepted, let him wear out himself with studies, pine himself with temperance, keep his hands clean from corruption, his heart from unchaste desires. Nay yet more, let us add unto these the patient enduring of all disgrace, of loss of goods, of banishment, yea, of torment of body for Goodness sake. (For so we find, that not onely Christianity, but even Moral goodness amongst Heathen men, sometimes en∣dured a persecution.) Our Books are full of the commendation of Regulus, a famous Roman, who did undergo a kind of Moral Martyrdom for his conscience sake, and with great patience for a long time all the unspeakable torments of body, which a most cruel, perfidious, and bloudy people could lay upon him, onely because he would not break his Oath. Let us, I say, suppose some one man, in whom all these things concurre; and what shall these profit him, when having put off this body of flesh, he shall find one and the same place provided for him, and the wickedest wretch that ever lived? Indeed I cannot think, that in this one place, there is the same degree of punishment inflicted upon Epictetus and Regulus, and upon Nero and Iulian. The Gospel di∣stinguishes and tells us, that there is a servant that shall be beaten with many stripes, and a servant that shall be beaten with few stripes. All these great graces in Heathen men, may serve to lighten their weight of punishment, to diminish their number of stripes, they may procure them less inconvenience, but they bring them no positive profit at all. Add but onely godliness to these things, and forthwith they shall become exceeding profi∣table. This alone is that which gives them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a loveli∣ness and beauty, which is of force to attract and draw the favour of God unto them. Those natural graces, they are at the most one∣ly as it were the matter and body of a Christian man, a thing of it self dead, without life; but the soul and life that quickens this body, is godliness. They are of the same kindred and brother∣hood with godliness, and God is the common Father unto them all, yet without godliness, they find no entertainment at God's

hands. As Ioseph said unto his brethren, Ye shall not see my face, unless your younger brother be with you; The same is the countenance of God towards these, they shall never come to have any part of that blessed Vision of God, wherein all happi∣ness doth consist, except this Brother be with them. And as the same Ioseph, when his brethren came to him accompanied with their brother Benjamin, gave portions to every one of them, but Benjamin's part was five times more then theirs; so when these shall come to appear before God, accompanied with this Brother, they shall every one of them receive worthy portions from him, for Godliness sake, but the portion of Godliness shall be five times more then any of the rest.

Fourthly, and last of all, there is yet one further profit of God∣liness. For whereas hitherto we have shewed, that godliness makes that which we do possess profitable unto us, it shall now appear that godliness makes even the want of them advantagious unto us. That which makes all things profitable unto us, that makes even Nothing it self profitable, so that in respect of godliness it is alike gainful unto us, either to enjoy the things of the world, or not to have them. For I verily perswade my self, that it is as meri∣torious (if I may use the word) as great a part of Religious Wor∣ship, to know how to want these things for God's sake, as to know how to abound, and use them to his service. Epaminondas a Theban Nobleman, when the people in scorn had put him in a base Office, told them, that he would so manage it, as that he would make it a place of as great Honour and Credit, as any was in the State. Godliness is like this Theban Nobleman, and is able to make the basest and most penurious estate, equivalent unto the most Ho∣nourable Calling in the world. God, who made us out of No∣thing, is able, and doth make Nothing as beneficial unto us, as if he had made us Lords of all his creatures. Neither to enjoy, nor to want, is a thing with God of any worth; but to know how to use, or to know how to want, this becomes beneficial to us. But the man that hath nothing in this world, if he have not this Art of enjoying nothing, Perdidit in foelix totum nihil, hath utterly lost the benefit of this Nothing. When Iob from so great an estate had fallen to nothing, by patience, by humble submission under the hand of God, by receiving calamities and giving of thanks, had purchas'd to himself a greater measure of glory, then if he had

never tasted of misery. Many do want, and make their want a greater increase of evil unto them; for they do it either with repining at God's providence, or secret indignation and envy against them that abound, (both which, as they make the present evils worse, so they heap up wrath against the day of wrath) or if they can quiet their minds, and make a shew of calmness and content∣edness, it is rather out of a senselesness and stupidity, then Religi∣ous discretion. As little children that laugh at their parents Fu∣nerals, because they do not understand their calamities. But to resign our selves up into the hand of God, to be throughly con∣tented, that he should dispose of his creatures as he pleases, to want without repining, this is a part of piety as great as giving our bodies to the fire, or entertainment of Christ and his Prophets, of founding of Churches, of Almsdeeds, or whatsoever part of godli∣ness is so much in Scripture commended unto us. What a com∣fort then is this to a brother of low degree, when he shall con∣sider with himself, that his want is as rich as the greatest wealth? That between rich and poor, in regard of our last Landing, as it were, and entrance into our Haven, it is but as it was in St. Paul's broken Ship, some by swimming, some by broken parts of the Ship, some one way, some another, but all came safe to Land.

The End of the First Sermon.