LXXX sermons preached at the parish-church of St. Mary Magdalene Milk-street, London whereof nine of them not till now published / by the late eminent and learned divine Anthony Farindon ... ; in two volumes, with a large table to both.

The Third SERMON. (Book 3)

PART III.

MICAH VI. 8.

He hath shewed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, &c.

HE hath shewed thee, O man, what is good, what it is thou wert made for, even that which is fitted and propor∣tioned to thy Soul, that which is lovely and amia∣ble, and so a fit object to look on, that which will fill and satisfy thy Soul, and turn the greatest evil the world can lay as a stone of offense in thy way into good, and raise it self upon it to its highest pitch of glory; And this he hath made plain and manifest, drawn out in so visible a character, that thou mayest run and read it. And thus far we have already brought you.

We must yet lead you further, even to the foot of mount Sinai; What doth the Lord require of thee? This is as the publication of it, and making it a Law.* 1.1 For with the thunder and the lightning and the sound of the trumpet,* 1.2 and the voice of words, this voice was heard, I AM THE LORD. THƲS SAITH THE LORD, is the Prophets Warrant or Commission. I THE LORD HAVE SPOKEN IT, is a seal to the Law. By this every word shall stand, by this every Law is of force. It is a word of pow∣er and command and authority: For he that can do what he will may also require what he will in heaven or in earth. So then, if he be the Lord, he may require it. In this one word, in this Monosyllable, all power in heaven and in earth is contained. For in calling him Lord he assigneth unto him an absolute Will, which must be the rule of our Will, and of all our actions, which are the effects and works of our Will, and issue from it as from their first principle and mover. And this his Will is at∣tended 1. with Power, 2. with Wisdome, 3. with Love. By his Power he made us, and still protecteth and preserveth us; and from this issu∣eth his legislative Power. Again, as by his Wisdome he made us, so by the same Wisdome he giveth us such a Law as shall sweetly and certainly lead us to that end for which he made us. And last of all, his Love it is to the work of his own hands thus to lead us. And all these are shut up in this one word Lord. Let us view and consider all these, and so look upon them as to draw down their influence and virtue into our souls, to work that obedience in us which this Lord requireth and will reward.

First, it is the Lord requireth. I need not trouble you with a recital

of those places of Scripture where God is called the Lord. For if the Scripture be as the Heaven, this is a Star of the greatest magnitude, and spreadeth its beams of Majesty and Power in the eyes of all men. And to require is the very form of a Law: I will, I require, if Power speak, it is a Law. It will be more apposit and agreeable to our purpose, that we may the more willingly embrace and entertein this Good which is pub∣lisht as a Law, to look upon this word Lord as it expresseth the Majesty and Greatness of God. He is therefore said to be the Lord, because he is omnipotent, and can do all things that he will. He is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Nazianzene, a vast and boundless Ocean of Essence; and he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a boundless and infinite Sea of Power. Take the highest pitch of Dominion and Lordship that our imagination can reach, yet it falleth short of his who is Lord of Lords, to whom all earthly Majesty must vail, and at whose feet all Princes lay down their Crowns and Sceptres. And therefore Dionysius Longinus, falling upon the story of the Creation,* 1.3 maketh that expression of Moses, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Let there be light; and there was light. Let there be earth; and there was earth, the highest and most sublime that the art or thought of man could reach, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for thus the Ma∣jesty of God is best set forth. He no sooner speaketh, but it is done. Nor can it be otherwise. For as he is a Lord, and hath an absolute and un∣controllable Will, so his Will is attended by an infinite Power which is inseparable from it. You may find them both joyned together, Acts 4.28. All things are done 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. whatsoever his hand and his coun∣sel determined to do. Because he can do all things, therefore he bringeth to pass whatsoever he will. And his Hand and Power hath here the first place, because all Counsell falleth to the ground if Power be not as a pillar and supporter to uphold it. What is the strength of a strong man, if there be a stronger then he to bind and disarm him? What is it to con∣ceive something in the womb of the mind, to shape and form and fashion it, and to bring it even to the door of life, if there be no strength to bring it forth? What is my Will, if it be defeated?* 1.4 Thus it falleth out with dust and ashes, with Man, whose will is free when his hands are bound, who may propose miracles but can do nothing, who may will the dissolution of the world when he hath not power to kill a fly or the least gnat that lighteth upon him. But Gods Power is infinite, nor can any thing in heaven or earth limit it but his Will, which doth regulate and restrain it; for otherwise it must needs have a larger flow. If he cut off, or shut up, or gather together, who can hinder him?* 1.5 The voice of the Lord, that is, his Power (for his word is power) is full of majesty.* 1.6 It breaketh the Cedars of Lebanon, and maketh them skip like a calf.* 1.7 It hath set a tabernacle for the Sun, he biddeth it run its race, and commandeth it to stand still. He doth whatsoever he will in heaven or in earth.* 1.8 I need not here enlarge my self. Every work of his is a miracle, every miracle is eloquent to declare his Power.* 1.9 Every thing that hath breath speaketh it, and that which hath neither breath nor life speaketh it. That which hath voice speaketh it, and that which is dumb speaketh it. Day unto day uttereth speach, and night unto night sheweth knowledge.* 1.10 There is no speach, nor language, where their voice is not heard. The Power of this Lord is the proper language of the whole world. Non, ut ait ille,* 1.11 silere melius est, sed vel parùm dicere; It is not good to be silent, nay we cannot be silent, but yet it is not good to speak too much of the Power of this Lord, because we cannot speak enough, nor can any finite understand∣ing comprehend it.

Now by this Power first God created Man, and breathed into him a

living soul, made him as it were wax fit to receive the impressions of a Deity,* 1.12 made him a subject capable of a Law. I am fearfully and wonder∣fully made, saith David, marvellously made, excellently made, set apart, selected, culled out, as it is Psal. 4.4. from all the other creatures of the earth,* 1.13 to walk with God and be perfect. My members were curiously wrought, drawn as with a needle (for so the word there signifieth) em∣broidered with all variety, as with divers colours, every part being made instrumental either to the keeping or breaking of the Divine Law. I am as it were built and set up on purpose to hearken what that Power which thus set me up will require of me.* 1.14 In a word, It is he that made us, not we our selves. And he made us to this end, to his glory, to be u∣nited to himself, to bowe under his power, to be conformed to his will, and so to gain a title to that happiness which is ready to meet them that run unto it by doing what he requireth at their hands.

Again, by his Power as God createth so he continues Man and prote∣cteth him, doth not leave him, as an artificer doth his work, to the in∣juries of time, to last or perish, as the strength of the materials is of which it consisteth; but as by his power he made him, so by the same power he upholdeth and preserveth him, that in this life he may move and press forward to a better; he moveth in him and moveth with him, that in this span of time he may make a way to Eternity.* 1.15 He giveth to all 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, life and breath, but in a more eminent manner to Man, to whom he hath communicated part of his Power, and given him Domini∣on over himself and other creatures.* 1.16 He is not far from every one of us, he is near us,* 1.17 with us, within us. He hath made the small and the great, and careth for all alike. Sceleratis sol exoritur, saith Seneca: His Sun riseth upon the evil and the good,* 1.18 saith our Saviour. His Power moveth in the hand that smiteth his brother, and in the hand that lifteth him out of the dust; in the Tyrant which walketh in his palace, and in that poor man who grindeth at the mill.* 1.19 By it Uzzah's hand was stretched out to uphold the Ark, and by it he was smitten and dyed. It moveth in the eye that is open to vanity, and in the eye that is shut up by cove∣nant. All the creatures, all men, all motions and actions of men, are in manutenentia Divina. My times are in thy hand, saith David. And in this sense the Schools tell us that the Creation of Man and his Conversation are but one continued act; that we may say of every creature so long as it is, that so long God createth it: because Creation respecteth the be∣ing of the creature as made out of nothing, and Conservation the being of the same creature as continually quickned and upheld that it fall not back again into that Nothing out of which it was made. For God's Power is the Being of the creature, and the withdrawing of it is its An∣nihilation.* 1.20 The Heavens and the Earth are by the word of God, and are established by his power; and when he will no longer uphold them, all shall be dissolved,* 1.21 and the Elements shall melt with heat. It is no more but the withdrawing of his Power, and the world is at an end.

Now in the next place, from this Ocean of God's Power naturally is∣sueth forth his Power of giving Laws, of requiring what he please from his creature. For as there is but one omnipotent God, so there is but one Lawgiver,* 1.22 who is able to save and to destroy: For the one is the ground and foundation of the other.* 1.23 If he made us, and not we our selves; if he preserve us, and not we our selves, then not we our selves, but he is to give us Laws. It is here, Do, ut des, and Facio, ut facias: He giveth us our Being and Continuance, that we should give him our Obedience and Subjection; he doth this for us, that we may do something for him, even

whatsoever he shall require. The Stoicks say well, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, All duties are measured out by relations.* 1.24 The Care of the Fa∣ther calleth for the Honour of the Son; The Oversight of the Master commandeth the Obedience of the Servant; And the Father and the Master are to the Son and Servant as Moses is said to be to Pharaoh,* 1.25 instead of God, domestici magistratus, saith Seneca,* 1.26 domestick Lords or Magi∣strates. He is my Father; if he speak the word, it is done: He is my Master and Lord; if he say, Go, I go. The reason of this is plain; For beneficia compedes, all benefits are as fetters, are obligations; He that doth me good obligeth me, placeth himself as it were in authority over me, giveth me Laws, and looketh upon me as his Creature, which must do whatsoever he requireth in a just and equal proportion to what he hath done. Accepi benificium, & protinus perdidi libertatem; I receive a good turn, and forthwith lose my liberty: My hand is filled and bound at once, bound to his service that filleth it. If he say, Do this, I do it. I plead for him, I commend him, I excuse him, I run for him, I dye for him, because he is my friend. If my friend bid me,* 1.27 I will set fire on the Capitol, saith Blosius in Tully. Not onely a Father, a Master, a Lord, but a Friend, every one that obligeth me, is a kind of Lawgiver, boundeth and keepeth me in on every side, tendereth me his edicts and laws, by doing something for me gaineth a power over me. In the Civil law it is styled Patris Majestas, the Majesty of a Father:* 1.28 And there is the Majesty of a Master, and the Majesty of a Friend or Benefactour: For nostrum officium nos facere aequum est: There is a kind of equity and justice that he that buyeth me with a price should claim some interest in me. These are those cords of men to tye us to them. And if we break them asun∣der, and cast these bands from us, if we will not answer the diligent love of a Friend by doing something which may be required at our hands, we are guilty of a foul ingratitude, which is a kind of civil or moral Rebel∣lion. And therefore God taketh up this as an argument against the re∣bellious Jews, and draweth it from that relation which was founded on his Power and that Love which he had shewed to them, A Son honoureth his Father, and a Servant his Master: If then I be a Father,* 1.29 where is my Honour? and if I be a Master, where is my fear? saith the Lord of hosts, who am not onely your Lord by right of creation, but your Father for my daily care and preservation of you, and those many benefits I have laden you withal. And, Ye are my friends, if ye do whatsoever I command you, saith Christ. If ye do not, ye are not my friends, but you have broke that relation which might have been eternal. So that we see one Pow∣er followeth another, as in a chain, the Power and Right of dominion the Power by which we were made and are preserved, the Power of giving Laws the Power that made us capable of a Law. He that did these great things for us may require what he please. First, God crea∣teth Man, and then giveth him a Law, and putteth him to the trial of his Obedience. By the same act of Power, by creating, as he acquired to himself the full right of Dominion, so he brought also upon Man the ne∣cessity of Subjection. Lord, what wilt thou have me to do? saith S. Paul,* 1.30 when he was struck to the ground. Verbum breve, sed vivum, sed efficax,* 1.31 saith Bernard; a short speach, but full and lively and operative, even an acknowledgment of that Power of God which is mighty in operation, by which he hath authority to command and require what he will. Gods Will then thus attended with his Power must be the rule of all our acti∣ons, and is the matrix from which all Laws must issue.

But in the next place, as his absolute Will is attended with Power un∣controllable, so is it also with Wisdome unquestionable. For as he is

the only powerful,* 1.32 so he is the only wise God: And from the inexhaust fountain of his Wisdome flow those rivers of Laws which make glad the city of God, which are made, as all things in the world are, in number, weight and measure, numbred, weighed, measured, fitted out unto us, that we may live and move thereby, even move upwards towards the house of our Lord, where there are many mansions prepared for us. So that all the Laws of men which look towards Innocency and Perfection are borrowed,* 1.33 saith Tertullian, from the Divine Law; and all Law-givers are called by Galen, and called themselves, the Disciples of God, Minos of Jupiter, Numa of Aegeria, Solon of Minerva, Lycurgus of Apollo, Tris∣megistus of Mercury; none ever having been thought fit to make a Law but God,* 1.34 whose Power hath no bounds but his Will, and whose Wisdome reacheth over all tempers and constitutions, all casualities and contingen∣ces, all circumstances of Time or Place, all cross intercurrent accidents, which the narrowness of Mans Understanding and humane Frailty can∣not foresee nor prevent. Lex erit omne quod ratione consistet, saith Ter∣tullian; That which bindeth a reasonable creature must it self be rea∣sonable, and whatsoever is reasonable is a Law, and Reason is a beam of the Divine Light, by which all Laws, which deserve the name of Laws, were drawn.

The Power of God, yea and his Wisdome, ruleth over all; and his Laws are like himself,* 1.35 just and holy, pure and undefiled, unchangeable, immutable and everlasting; fitted to the first age of the world, and fit∣ted to the last; fitted to the wisest, and fitted to the simplest; fitted to times of peace, and fitted to times of tumult; establisht, and mighty a∣gainst all occurrences, all alterations, all mutations whatsoever. There is no time wherein a man may not be just and honest, wherein he may not be merciful and compassionate, wherein he may not be humble and sincere. A Tyrant may strip me of my possessions, but he cannot take from me my honesty; he may leave me nothing to give, but he cannot sequester my Compassion; he may lay me in my grave, but my Humility will raise me up as high as heaven. The great Prince of the air and all his legi∣ons of Devils or Men cannot pull us back or stop us in the course of our obedience to the Will and Law of God, but we may continue it and carry it along through honour and dishonour, through good report and evil report, through all the terrours and affrightments which Men or Devils can place in our way. What he requireth he required (and it may be done) yesterday, and to day, and to the end of the world.

And as his Wisdome is seen in giving Laws, so it is in fitting the means to the end, in giving them virtue and force to draw us to a nearer vision and sight of God,* 1.36 whose Wisdome reacheth from one end to another mighti∣ly, and doth sweetly order all things. For which way can frail Man come to see his God but by being like him? What can draw him near to his pure Essence but Simplicity and Purity of spirit? What can carry us to the God of Love but Charity? What can lead us into the courts of Righteousness but Justice? What can move a God of tender mercies but Compassion? Certainly God will never look down from his Mercy-seat on them that have no bowels. In a word, what can make us wise but that which is good, those virtues, Temperance, Justice and Liberality, which are called the labours of Wisdome?* 1.37 What can bring us into Heaven but this full tast of the powers of the world to come? So that there is some truth in that of Gerson, Gloria est gratia consummata, Glory is nothing else but Grace made perfect and consummate. For though we cannot thus draw Grace and Glory together as to make them one and the same thing, but must put a difference between the Means and the End, yet Wisdome

it self hath written it down in an indeleble character and in the leaves of Eternity. That there is no other key but this Good in the Text to open the gates of the kingdom of Heaven, and he that bringeth this along with him shall certainly enter. Heaven and Glory is a thing of another world, but yet it beginneth here in this, and Grace is made perfect in Glory.

And therefore, in the last place, God's absolute Will is not only atten∣ded with Power and Wisdome, but also with Love. And these are the glories of his Will; He can do what he will, and he will do it by the most proper and fittest means, and whatsoever he requireth is the di∣ctate of his Love. When he sent his Son, the best Master and Wisest Lawgiver that ever was, on whose shoulders the government was laid,* 1.38 he was ushered in with a SIC DILEXIT, So God loved the world.* 1.39 God's Love seemeth to have the preeminence, and to do more then his Pow∣er. This can but annihilate us; but his Love, if we embrace it, will change our souls, and angelifie them; change our bodies and spiritualize them; endow us with the will, and so with the power of God; make us differ as much from our selves as if we were (not annihilated, which his Power can do, but, which is more) made something else, something bet∣ter, something nearer to God. This is that mighty thing which his Love bringeth to pass. We may imagin that a Law is a mere indication of Power, that it proceedeth from Rigour and Severity; that there is no∣thing commanded, nothing required, but there is smoke and thunder and lightning; but indeed every Law of God is the natural and proper effect and issue of his Love; from his Power, it is true, but his Power managed and shewn in Wisdome and Love. For he made us to this end, and to this end he requireth something of us, not out of any indigency, as if he wanted our company and service (for he was as hap∣py before the creation as after) but to have some object for his Love and Goodness to work upon, to have an exceptory and vessel for the dew of Heaven to fall into: As the Jews were wont to say, propter Messiam mun∣dum fuisse conditum, that the world and all mankind were made for the Messias,* 1.40 whose business was to preach the Law which his Father said unto him, and to declare his will.

And in this consisteth the perfection and beauty of Man. For the per∣fection of every thing is its drawing near to its first principle and original. The nearer and liker a thing is to the first cause that produced it, the more perfect it is; as that Heat is most perfect which is most intense, and hath most of the Fire in it. So Man, the more he partaketh of that which is truly Good, of the Divine nature, of which his Soul is as it were a sparkle, the more perfect he is, because this was the only end for which God made him. This was the end of all Gods Laws, That he might find just cause to do Man good; That Man might draw near to him here by obedience and conformity to his Will, and in the world to come reign with him for ever in glory. And as this is the perfection, so is it the beauty of Man. For as there is the beauty of the Lord,* 1.41 so is there the beauty of the Subject. The beauty of the Lord is to have Will and Power and Jurisdiction; to have Power and Wisdome to command, and to com∣mand in Love: So is it the beauty of Man to bow and submit and con∣form to the will of the Lord (for what a deformed spectacle is a Man without God in this world?* 1.42) which hath Power and Wisdome and Love to beautifie. Beauty is nothing else but a result from Perfection. The beauty of the Body proceedeth from the symmetrie and due proportion of parts, and the beauty of the Soul from the consonancy of the will and affections to the will and law of God. Oh how beautiful are those

feet which walk in the wayes of life? How beautiful and glorious shall he be who walketh in love as God loved him,* 1.43 who resteth on his Power, walketh by his Wisdome, and placeth himself under the shadow of his Love? And thus much the substance of these words affords us, What doth the Lord require?

Let us now cast an eye upon them in the form and habit in which they are presented, and consider the manner of proposing them. Now the Prophet proposeth them by way of interrogation: And as he asked the question, Wherewith shall I come before the Lord? so doth he here ask, what doth the Lord require? He doth not speak in positive terms, as the Prophet Jeremiah doth Ask for the old paths,* 1.44 where is the good way, and walk therein,* 1.45 or as the Prophet Isaiah, This is the way walk in it; but shapeth and formeth his speach to the temper and disposition of the peo∣ple, who sought out many wayes, but missed of the right. And so we find Interrogations to be fitted and sharpned like darts, and then sent to∣wards them who could not be awaked with less noyse nor less smart. And we find them of diverse shapes and fashions. Sometimes they come as Complaints,* 1.46 Why do the heathen rage? sometimes as Upbraidings, How camest thou in hither?* 1.47 sometimes as Admonitions, Why should I now kill thee? sometimes as Reproofs, Why tempt ye me, you Hypocrites? And whithersoever they fly, they are feathered and pointed with Reason. For there is no reason why that should be done of which Christ asketh a rea∣son why it is done? The question here hath divers aspects: It looketh 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, forward and backward. It looketh back upon the Jew bu∣sie at his Sacrifice, and it looketh forward to the beauty of holiness, and is levelled at the very heart of those errours which led the people from the city of God into the wilderness, from that which is truly Good to that which is so but in appearance, which did shew well and speak well, but such words as were clothed with death. First it checketh them in their old course, and then sheweth them a more excellent way. The Jew (as we have told you formerly) pleased himself in that piece of service which was most attempered to the Sense, and might be passed over and performed with least vexation of the Spirit and labour of the Mind. For what an easie matter was it to approch the courts of God, to appear before the Altar?* 1.48 What great trouble was it to bind the sacrifice with cords to the horns of it? Nay, this was their delight, this they doted on, this they thought none could cry down but a false Prophet. Did they not thus speak and murmur within themselves, If this be not, what is then Reli∣gion? If to appear in his courts, to offer sacrifice, be not to serve God, how should we bow before him and serve him? As many say in their hearts now adayes, If to go to Church, to be zealous in a faction, to cry down Superstition, be not true Religion, what Religion can there be? Who can speak against it but an uncircumcised Philistin, or he that hath drunk deep of the cup of the Whore? He that preacheth any other Law or a∣ny other Gospel, let him be Anathema. And therefore the Prophet, to silence this, asketh another question, Do you ask, If this be not, what is true Religion? I ask also, What doth the Lord require? Not this in which you please your selves, but something else, to do justly, to love mercy, and to walk humbly with your God.

And this But, as it is an Exclusive, and shutteth out all other services whatsoever which look not this way, or are not conducible to uphold and support and promote it, so it doth colour, as it were, and place a kind of amiableness, a philtrum, upon that which may invite and win us to embrace it. For commonly those duties which require the luctation of the Mind, the strivings and victories of the Spirit, are more formida∣ble,

and so more avoided, then those which imploy only the outward man, the Eye, the Tongue, the Ear, and the Hand. Here every man is ready and officious, and thrusteth himself into the service; every man almost rejoyceth to run his race, and there is a kind of emulation and contention who shall be the forwardest. But those commands which set us at variance within our selves, which busie the Spirit against the Flesh, which sound the alarm and call us into the lists to fight the good fight of Faith against our selves, against our Imaginations, even those which lye unto us, and tell us All is well; these are that Medusa's head which turn∣eth us into stones: And we, who were so active and diligent in other duties less necessary, when these call upon us to move, are lame and im∣potent; we, who before had the feet of hinds, can move no more then he did who lay so long by the pool-side.* 1.49 The Prophet Elisha biddeth Naaman the leper, Go wash in Jordan seven times, and thou shalt be clean:* 1.50 But Naaman was wroth, and thought that may be done with the stroke or touch of the Prophets hand. Are not Abanah and Pharpar,* 1.51 rivers of Da∣mascus, saith he, better then all the rivers of Israel? But the Servants were wiser then the Master, and truly told him, that what the Prophet en∣joyned was no great thing; for it was but this, Wash and be clean.* 1.52 So it was with the Jew; and so it is with us. That which will cure and heal us we most distast. Nauseat ad antidotum qui hiat ad venenum;* 1.53 The stomach turneth at the antidote, that is greedy of poyson. What? bid us be Just and Merciful and Humble? Will not Sacrifice suffice? Are not our Sabbath-dayes exercise, our Psalms and Hymns of force enough to shake the powers of heaven, and draw down blessings upon us? Why may he not speak the word, and heal us? Why may he not save us by miracle? To be just and honest, will shrink the curtains of our taberna∣cles. To be merciful and liberal, will empty our chests. To be humble, will lay us in the dust. These are harsh and rugged, hard and unpleasing commands, beyond our power, impossible to be done. Nay rather these are the ebullitions and murmurs of the flesh, the imaginations of corrupt hearts: And therefore the Prophet Micah setteth up his But a∣gainst them to throw them down and demolish them. Quare formidatis compedes sapientiae? Why are you afraid of the fetters of Wisdome? They are golden fetters, and we are never free but when we wear them. Why do you startle at God's Law? It is a Law that giveth life. Why do you murmur and boggle at that which he requireth? Behold he requireth no∣thing but that which is first Possible, secondly Easie, thirdly Pleasant and full of delight. He requireth but to do justly, to love mercy, and to walk humbly with thy God.

And first, the Prophet here doth not bid us do any great things; He doth not bid us work miracles, remove mountains, do that which is beyond our strength; Do that which you cannot do: Do justly; for you cannot do so: Be merciful; for you cannot be so: Walk humbly before me, though it be impossible you should. God never yet spake so by any Prophet. This were to make God's commands such as S. Augustine telleth us those of the Manichees were, not only nugatoria, light and vain,* 1.54 but pugnato∣ria, opposit and destructive to themselves. For nothing is more destru∣ctive and contrary to a Law then to place it under an impossibility of be∣ing kept. For the Keeping of a Law is the virtue and force and end of a Law, the end for which it is enacted. It is true,* 1.55 God hath now conclu∣ded all under sin: And the reason is given, For all have sinned.* 1.56 But the Apostle there delivereth it as an instance and matter of fact, nor as a con∣clusion drawn out of necessary principles. He doth not say, All must sin; but, All have sinned. For both the Gentiles might have kept the Law of

Nature, and were punisht because they did not, as it is plain Rom. 1. and the Jews might have kept that Law which was given to them as far as God required it; for so we see many of them did, and God himself bore witness from heaven, and hath registred the names of those in his Book who did walk before him with a perfect heart,* 1.57 as of Asa, of David, that he kept Gods Laws, of Josias, that he turned not aside neither to the right hand nor to the left. Though these fell into many sins, which yet notwith∣standing they might have avoided (for why might they not by the same assistance fly one sin as well as another?) yet they kept the Law, though not so exactly as God required, yet so far as that God was pleased to ac∣cept it as a full payment. In that hot contention betwixt the Orthodox and the Pelagians, when the Pelagians, to build up Perfection in this life, brought in the examples of the Saints of God, who either had not broke the Law of God in the whole course of their life, or, if they did, did return by Repentance, and afterwards in a constant obedience did per∣severe unto the end; they found opposition on all hands, not one being found who would give this honour to the best of Saints. But where they urge that this Perfection is not impossible, where they speak not de esse but de posse, and conclude not that it is but that it may be so; not that a∣ny man hath done what God requireth, but that he may, S. Augustine himself joyneth hands with them; Non est eis continuò incautâ temeritate resistendum, &c. We must not be so rash as unwarily to oppose them who say Man may do what God requireth.* 1.58 For if we deny a Possibility, we at once derogate from Mans Will, which may incline to it, and from the Power and Mercy of God, who by the assistance of his Grace may bring it to pass. So that the great difference between them may seem to be but this, The one thought it possible by the power of Nature, the other by the assi∣stance of Grace, which is mighty in its operation, and may raise us to this height, if we hinder it not; for every stream may rise as high as its spring. Cum Dei adjutorio in nostra potestate consistit, saith S. Augustine often; It is in our power to do what God requireth with the help of Grace. God requireth nothing above our strength, and certainly we can do what by him we are enabled to do.* 1.59 When Julian the Pelagian, a young man of a ready and pleasant wit, urged S. Augustine with his own Confessi∣on, and that he did but dissemble, when with so much art and eloquence, and such vehemency of spirit he perswaded men to the love of Chastity, if they could not, though they would, preserve and keep themselves un∣defiled,* 1.60 S. Augustine maketh this reply, Respondeo, me fateri, sed non si∣cut vos; I confess they may preserve their virgin, but not, as you would have it, by their own power, but by the help of Gods Grace, which must make them willing, and with his help they may. And what need there then any further altercation? Why should men contend about that in which they cannot but agree? Why should they set themselves at such a distance, when they both look the same way? There are but few, and I am perswaded none, that do so far Pelagianize as to deny the Grace of God. And then, when God biddeth us, Do this, he that shall put the questi∣on Whether it be possible to be done, hath no more of Reason or Reve∣lation to plead for him then the Pelagian had. For with him the Law can be kept neither without the help of Grace, nor with it; and so it must lose its name, nor is it a Law; for what Law is that which cannot be kept? I know it was a Decree of a Council at Carthage, That every man ought to pray to God to forgive him his trespasses; That he ought to speak it, not as out of humility, but truly: and I think there are scarce any that will not wil∣lingly subscribe to it, but this Decree may be as unchangeable as those of the Medes and Persians: Yet I do not see any necessity of fixing this

doctrine of the Impossibility of doing what God requireth on the gates of the Temple, or proclaiming it as by the sound of the trumpet in the midst of the great congregation. For this Petition is put up in especial rela∣tion to sins past: For Nè peccemus is in order before Si peccemus:* 1.61 We are first commanded not to sin, and then followeth the supposition, If we sin. So that these two, Sin not, and, If you sin, make up this Conclusion, We may, or we may not sin, rather then this, It is impossible to keep to Laws. So then this Petition may be said humiliter, humbly, and veraciter, truly, in re∣spect of sins past; but it is neither Truth nor Humility to make God a Li∣ar, in calling upon us to do that which he requireth, when he knoweth we cannot do it; to make him a Tyrant, in cripling us first, and then sending us about his business, in giving us Flesh which the Spirit cannot con∣quer, in letting loose that Lion upon us which we cannot resist, in leaving us naked to those Temptations which we cannot subdue. No;* 1.62 God is faithful and true, and will not suffer us to be tempted above our strength, will not let in an enemy upon us which with his assistance (which is rea∣dy, if we refuse it not) we connot overcome.* 1.63 And he is gracious and mer∣ciful, if in the midst of so many enemies we chance to slip, and fall with Jo∣nathan in these high places, to reach out his hand, and lift us up again;* 1.64 but with this Proviso, that we look better to our steps hereafter. For he know∣eth of whom he requireth it, even of Men, and he considereth us as Men, and remembreth whereof we are made.* 1.65 He doth not require we should be as just and merciful as he is. God may give us his strength, but he cannot give us his arm, to be as just as he. This is more impossible then that which is most impossible; it is impossible to think it. Nor doth he look that our obedience should be as exact as that of the Angels, quorum im∣mortalitas sine ullo malorum metu & periculo constat, whose happiness is re∣moved from all danger or fear of change, saith Lactantius; But he requi∣reth an obedience answerable to our condition, which may consist both with Sin and Errour, into which Man as Man may sometimes either through inadvertency or frailty fall and yet do what God requireth. But then, if this doctrine were true, That we are fettered and shackled with an Impossibility of doing what God requireth (as indeed it hath neither Reason nor Scripture to countenance it) yet sure it cannot with∣out danger be so rudely and with such zeal and earnestness publisht as sometimes it is; nor can it savour of that spiritual wisdome which is that Salt which every Teacher should have in himself,* 1.66 to urge and press it to the multitude, who are too ready to make an idol of that Serpent which is lifted up to cure them. For how many weak hands and feeble knees and cowardly hearts hath this made? How willing are we to hear of weakness and impossibilities, because we would not keep the Law? How oft do we lye down with this thought, and do nothing, or rather run a∣way with it even against the Law it self, and break it? What polluted, blind, impotent, cripled wretches are we ready to call our selves? which were indeed a glorious confession, were it made out of hatred to sin. But most commonly these words are sent forth not from a broken but a hollow heart; and comfort us rather than accuse us, are rather flat∣teries then aggravation; the oyl of sinners, to break their heads, and to in∣fatuate them, not to supple their limbs, but benum them; And they beget no other Resolution in us but this, Not to gird up our loins, because we are weak; To sin more and more, because we cannot but sin; Not to do what God requireth, because we have already concluded within our selves that it is impossible. To conclude this; The question is not, Whether we can exactly keep a Law so as not to fail sometimes as men (for I know no reason why this question should be put up) but, Whether we can keep

it so far forth as God requireth and in his goodness will accept, Whether we can be just and merciful and humble men? And if this be impossible, then will follow as sad an impossibility of being saved; For the not doing what God requireth is that alone which shutteth the gates of Heauen against us, and cutteth off all hope of eternal happiness. And this were to un∣people Heaven; this were a Dragons tail to draw down all the stars, and cast them into hell. But the Saints are sealed, and have this seal, That they did what God required: And it is a thing so far from being impossi∣ble that the Prophet maketh but a But of it; It is not impossible, it is but to do justly, to love mercy, and to walk humbly with our God.

Secondly, it is so far from being impossible, that it is but an easie duty. My yoke is easie,* 1.67 saith our Saviour, and my burden light. For it is fitted to our necks and shoulders, and is so far from taking from our nature, or pressing it with violence, that it exalteth and perfecteth it. All is in put∣ting it about our necks,* 1.68 and then this yoke is an ornament of grace, as So∣lomon's chain, about them. And when this burden is layd on, then it is not a burden, but our Form to quicken us, and our Angel to guide us with delight in all our waies. And this the beloved Disciple suckt from his Master's bosome,* 1.69 This is the love of God, that we keep his command∣ments: and his commandments are not grievous: For here is Love and Hope to sweeten them, and make them easie and pleasant. Nor doth he speak this as an Oratour, to take men by craft, by telling them that that which he exhorted them to was neither impossible nor difficult, and so give force to his exhortation, and make a way for it to enter, and work a full perswasion in them to be obedient to those commands; but, as a Logician, he backeth and establisheth his affirmation with an undeniable reason in the next verse, For whatsoever is born of God overcometh the world; and so his commandments are not grievous to those who have the true knowledge of God. He that is born of God must needs have strength enough to pass through all hindrances whatsoever, to tread down all Principalities and Powers, to demolish all imaginations which set up and oppose themselves, and so make these commands more grievous then they are in their own nature. And this he strengthneth with another reason in the next verse, For he that is born of God hath the help and advantage of Faith, and full perswasion of the power of Jesus Christ, which is that victory which overcometh the world: So that whosoever saith the com∣mandments are grievous, with the same breath excommunicateth himself from the Church of Christ, and maketh himself an hypocrite, and pro∣fesseth he is that which he is not, a Christian, when Christ's words are irksome and tedious unto him; that he is born of God, when he hath neither the language nor the motion of a child of God, doth not what God requireth, but doth the works of another father, the Devil. When men therefore pretend they cannot do what God requireth, they should change their language: for the truth is, they will not: If they would, there were more for them then against them.* 1.70 Totum durum est quicquid imperatur invitis, To an unwilling mind every command carrieth with it the fearful shew of difficulty.* 1.71 A wicked man mavult emendare Deos quàm seipsum, saith Seneca, had rather condemn the Law then reform his life, rather hate the precept then his sin. Continence is a hard lesson, but to the wanton; Liberality to a Miser, Temperance to a Glutton, O∣bedience to a Factious and Rebellious spirit. All these things are hard to him that loveth not Christ: But where there is will there is strength enough,* 1.72 and Love is stronger then Death. What was sweeter then Man∣na?* 1.73 what sooner gathered? yet the children of Israel murmured at it. What more bitter then Hunger and Imprisonment? yet S. Paul rejoyced

in them. Nay, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Wickedness in its own nature is a troublesome and vexations thing. Vitia magno coluntur, saith Seneca: Scarce any sin we commit but costeth us dear. What more painful then Anger? what more perplext and tormenting then Revenge? what more intangled then Lust? what can more disquiet. us then Ambition? what more fearful then Cruelty? what sooner disturbed then Pride? Nay further yet, How doth one sin incroch and trespass upon another? I fling off my Pleasure and Honour to make way to my Revenge, I deny my Lust to further my Ambition, and rob my Covetousness to satisfie my Lust, and forbear one sin to commit another, and so do but versuram fa∣cere, borrow of one sin to lay it out on another, binding and loosing my self as my corruption leadeth me, but never at ease. Tell me, Which is easier, saith the Father, to search for wealth in the bowels of the earth, nay in the bowels of the poor by oppression, then to sit down content with thy own? night and day to study the world, or to embrace Fru∣gality? to oppress every man, or to relieve the oppressed? to be busie in the Market, or to be quiet at home? to take other mens goods, or to give my own? to be full of business for others, or to have no business but for my soul? to be solicitous for that which cannot be done, or to have no other care but to do what God requireth? To do this will cost us no sweat nor labour: We need not go on pilgrimage, or take any long journey; it will not cost us money, nor engage us to our friends; we need not sail for it, nor plough for it, nor fight for it: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. saith Chrysostome; If thou beest willing,* 1.74 obedience hath its work and consummation. If thou wilt, thou art just, merciful and hum∣ble. As Aristotle spake of his Magnanimous man, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.75 so to a re∣solved Christian nothing is great, nothing is difficult. It is not to dig in the minerals, or labour in chains; it is not to cleave wood or draw wa∣ter with the Gibeonites; but thy lines are fallen unto thee in a fair place, it is but to do justly, love mercy, &c.

Lastly, it is not onely easie but sweet and pleasant to do what God requireth. For obedience is the onely spring from whence the waters of Comfort flow, an everlasting foundation on which alone Joy and Peace will settle and rest. For what place canst thou find, what other foun∣dation, on which thou mayst build up a true and lasting joy? Wilt thou look on all the works which thy hands have wrought? Wilt thou prove thy heart with mirth, and gather together all that is desire∣able, and say, Here it will lye? All that joy will soon be exhausted and draw it self dry. That Pleasure is but like that beast of the Apo∣thecary to whom Julian the Pelagian likeneth S. Augustine,* 1.76 which he pro∣mised to his patient to be of great virtue, which before the morning was come had eaten up himself. But the doing what God requireth, our Con∣formity to his will, is the onely basis upon which such a superstructure will rise, and towre up as high as heaven: For it hath the Will and Power of God to uphold and perpetuate it against all those stormes and tempests which are sent out of the Devils treasury to blast or imbitter it. Do you take this for a speculation and no more? Indeed it is the sin and the pu∣nishment of the men of this world, to take those truths which most con∣cern them for speculations, for groundless conceptions of thoughtful men, for School-subtilties rather then realities. Mammon and the World have the preeminence in all things, and spiritual Ravishments and Heaven it self are but ingens fabula & magnum mendacium, as a tediously, or a long tale that is told. And there is no reason of this but their Disobedience. For would men put it to the trial, deny themselves, and cleave to the Lord, and do what he desireth, there would then be no need of any Artist or Theo∣logue

to demonstrate it, or fill their mouth with arguments to convince them of the truth of that which would so fill their souls. Of all the Saints and Martyrs of God, that did put it to the trial, did we ever read that any did complain they had lost their labour? but all of them, upon a certain knowledge and sense of this truth, betook themselves chearfully to the hardship of mortification, renounced the world, and laid down their lives, poured out their blood for that Truth which paid them back again with interest, even with fulness of joy. Let us then hearken what this Lord will say, and answer him in every duty which he requireth; and he will answer us again, and appear in glory, and make the terrours and flatteries of the world the object not of our Fear and Amazement but of our Contempt, and the displeasing and worser side of our Obedience our crown and glory, the most delightful thing in the world. For, to con∣clude this, why are we afraid? why should we tremble at the commands of God? why should their sound be so terrible in our ears? The Lord re∣quireth nothing of us but that which is 1. possible, to rouse us up to at∣tempt it; 2. easie, to comfort and nourish our hopes; and 3. pleasant and delightful, to woe and invite and even flatter us to obedience, and to draw us after him with the cords of men.* 1.77

We have now taken a view of the Substance of these words, and we have looked upon them in the Form and Manner in which they lye, What doth the Lord require? Let us now draw them nearer to us. And to this end they are sharpned into an Interrogation, that as darts they might pierce through our souls, and so open our eyes to see, and our ears to heark∣en to the wonders of his Law.

First, this word Lord is a word of force and efficacy; It striketh a re∣verence into us, and remembreth us of our duty and allegiance. For if God be the Lord, then hath he an absolute Will, a Will which must be a rule to regulate our wills by his Jubeo and his Veto, by his commands and prohibitions, by removing our wills from unlawful objects, and confining them to that which may improve and perfect them; from that which is pleasing but hurtful, to his Laws and commands, which are first distast∣ful, and then fill us with joy unspeakable. And this is the true mark and character of a servant of God, To be then willing when in a manner he is unwilling, to be strong when the flesh is weak, to have no will of his own, nor any other spring of spiritual motion, but the will of his Lord. And therefore as God is the Lord over all, so are his Laws over all Laws. As to him every knee must bowe, so to his Laws all the Laws of men must yield and give place,* 1.78 which are no further Laws, or can lay any tye or obliga∣tion, but as they are drawn from his, and wait upon them, and are sub∣servient to them. Common Reason will tell us, and to that the Apostles Peter and John appeal when the rulers of the Jews commanded them to speak no more in the name of Christ, Whether it be right in the sight of God to hearken unto you more then to God,* 1.79 judge you. For we cannot but speak the things which we have seen and heard: And we cannot but be obedient, for the Lord requireth it. When Creon the Tyrant in Sophocles asked Antigone how she dared to bury her brother Polynices, when he had enacted a law to the contrary, her answer was, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. That this was not Jupiter's Law; and that she buried he brother in obedience to a Law more ancient then that of the Tyrant's, even to the Law of Nature, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. For this Law was not of yesterday, but eternal; and I ought not for fear of any man to break the Law of God and Nature. And what better answer can a Christian make to all unlawful commands, either of those we love, or of those we fear? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. God hath not

enacted these; I see more of the claw of the Devil then finger of God in them. These are Novellae institutionis, but of yesterday, the breathings and dictates it may be of Lust and Covetousness, of Pride and Ambition; and I must not consider what Man, what this Man, this Lord or this Po∣tentate, but what the Lord of Lords and King of Kings requireth at my hands. When his Laws are publisht, all others must be silent, or as lit∣tle hearkened to as if they were; as when the Sun appeareth the Stars are not seen, nor seen at any time-but with that light which they borrow from it.

For again, as he is Lord paramount, and hath an absolute Will, so his Will is attended with Power, with that Power which made thee. And he did not make thee a Man that thou shouldest make thy self a beast of burden, to couch under every load which the hand of a Pharisee will be ready to lay upon thee. He did not make thee capable of a Law that thou shouldst keep the Laws of the Flesh, or of Men. He did not pub∣lish his will that upon this or that pretense thou shouldest resist it, that the fear of a frown or the love of the world should be stronger, and prevail with thee more, then his Will. For if thou wilt not do what he requi∣reth, he will not do what thou expectest, but leave thee to thy choice, to those new Lords and Masters, under the same wrath and curse, to walk delicately along with them to that vengeance which will fall upon the heads of those who will not hearken to this Lord.

For thirdly, by the same Power he preserveth and protecteth thee, which all Power that is over us doth not. For then the Thief may be said to protect him he robbeth, the Strong man may be said to protect him he bindeth, the Oppressour him whom he hath eaten up, and Cain to have protected Abel when he knockt out his brains. But the power of God is a saving and preserving Power, and under the shadow of his wings we shall be safe. And to this end he spreadeth his wing over us, he guideth and holdeth us up, that we may walk before him in all obedience in the land of the living, bowing to his will against our Lust, against our Ambiti∣on, against all those machinations and temptations which press upon us to break his will even whilst we are under his wing. What should a Wanton, an Oppressour, a man of Belial do under God's wing? And yet we see ma∣ny times they play and revel it in the shadow, when they that do his will are beaten with the tempest, and yet are safer there then the others are in their Paradise, are the miracles of God's Providence to be manifested at last to all the world. It is true, the wicked are in some sort under God's wing; for he upholdeth and continueth them, and prolongeth their daies: And, if an eye of flesh may judge, they are the greatest favourites of this Lord; and if the world were heaven, they were the onely Saints.* 1.80 But the spiritual man judgeth all things, and to his eye they are but a sad and ru∣ful spectacle, as condemned men led with musick to execution. For God preserveth and protecteth them no otherwise then he doth Serpents and Vipers and Beasts of prey; He upholdeth them no otherwise then he doth the Earth and the Devils, and Hell it self, which he preserveth for them, as he reserveth them for it, as S. Jude speaketh in his Epistle. And then,* 1.81 as Abraham said to the Rich man, Son, remember,* 1.82 thou in thy life time recei∣vedst thy good things, so shall this Lord say to those, to a Cain, to a Nim∣rod, an Ahab, a Pharisee, a Hypocrite, Remember you were under my wing, under my protection, and remember what you did there, how you beat your fellow-servants, how you stripped one, dispossessed another, kil∣led a third; how even then, when you were under my wing, when I up∣held and preserved you, you said in your hearts there was no God.* 1.83 This is a fearful and hideous change, like the fall of Lucifer: Onely he fell from

heaven indeed, these from an imaginary one, a heaven built up with a thought; but both fall into the same place. Oh then, since he made us, since in him we live,* 1.84 and move, and have our being, let us live unto this Lord, let our motion be regular, and let us be what he would have us to be. Let it be our wisdome to follow him in those waies which his infinite Wisdome hath drawn out for us: Let our Love be the echo of his Love. This Wisdome is from above, and this Love is kindled from the coal of a Che∣rubin, is a fire from heaven kindled in our hearts, and it will lick up all flu∣id and unbounded desires in us. Let us remember that God hath endow∣ed us with faculty and ability to do what he requireth, that he hath com∣mitted and entrusted this unto us for this end, that he doth now as it were manu suâ tenere debitores, that he hath us in his power, obliged and bound fast unto him by this his gift as by an instrument or bond. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the Apostle's word;* 1.85 and it is the very word which the Civilians use; He hath committed and entrusted his commandments, and requireth something of us. And as he that entrusteth his money doth not lose the propriety of it, no more doth God of that substance, of our intellectual and practick faculties, which he hath put into our hands. He hath not passed them o∣ver to us as a free and absolute gift,* 1.86 but left them onely to traffick with and improve till he come. For in receiving the Law, and will and faculty to observe it,* 1.87 we make a kind of contract with God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Aristotle, For the Law it self is a kind of contract or covenant, because he that cometh under a Law hath bound himself to keep it. Let us remember then that we come under many obligations. I cannot name the several waies we stand obliged to this Lord. We may comprehend all in that axiome of the Civilians, Tot obligationes praesumuntur quot sunt scrip∣turae; We have as many engagements and obligations as there be instru∣ments and writings betwixt us; and there are as many as there be pre∣cepts and commands, which are the best helps to promote us to perfection. Let us then provide against the day of trial. For not to keep covenant with this Lord, but when he cometh to make inquisition whither we have done what he required, to present him with nothing but shews, but good intentions, but drowsie endeavours and feeble wishes; when he cometh to ask for his talent, to shew him a napkin, is a plain forfeiture of our ob∣ligation, and bringeth us under a worse and heavier, bindeth us over to punishment. Let us then ever fix our eye upon our obligation: Let us consider that God made us, that he upheld and protected us, and so had power to oblige and bind us to him by a Law: Let us admire his Wis∣dome, and embrace his Love: Let this double chain, the strong iron chain of his infinite Power and universal Dominion, and the glorious and gold∣en chain of his superabundant Love, bind and tye us unto him. And when all other creatures are ready to bowe at Gods beck, and follow constantly in that way which Nature hath allotted them, and seldome or never turn aside, when the Sun knoweth his setting, and the Moon her seasons, let not us forget our station and place, but answer this Lord in every command as the Romane Centurions did their Emperours, Factum est, Imperator, quod jussisti; Behold, thou art our Lord, and we have done what thou requiredst.

In the last place, Let us not set up those mountains in our way, of Dif∣ficulty, or Irksomness, or Impossibility, and then faint and lye down, settle our selves upon our lees,* 1.88 and wallow in our own blood, upon a groundless fear that there is no passing out. For why should we pretend and plead Difficulty and Impossibility, when we our selves are an argument against our selves, and our own practice every day confuteth us? For how do we every day make a surrendry of our wills to those who have will indeed, and proclaim their will, but have neither might nor wisdome nor love to

attend it? Ibo, licèt invita faciam omnia, saith the woman in the Comedy;* 1.89 I will go, although I go against my will. To rise up early and lye down late are nothing pleasing to us, yet for that which a wise man contemns, for a little pelf, we will do it. To wait attendance, to bowe, and cringe, and make great men Gods, to give him a leg whom we wish on the gal∣lows, to engage our selves for the hardest task, to be diminished and brought low, to sweat and fight and dye, cannot be delightful to flesh and blood, yet for honour we will do it. But then how do we bebauch our understandings and wits, and bury them in other mens wills as in a Sepulchre, there to rot and stink amidst those corrupt and loathsome i∣maginations which are as wings to carry them to their unwarrantable ends? How ready are we to conclude that to be true which we know to be false, that to be lawful which our Conscience condemneth? It was a sin; it is now a duty. It was as abomination; it is now a sign of Election. It was Oppression; Power hath set a mark upon the innocent, and it is Ju∣stice. It was an Idole; it is now our God. It was a Devil, a black and ugly fiend; it is now an Angel of light. Thus we can ad omnem occursum majoris cujusque personae decrescere, as Tertullian speaketh, shrink our selves in, and be in a manner annihilated, at the appearance of any greater per∣son. When these sons of Anak shew themselves, we are but grashoppers, we are fools, or slaves, or worse, any thing, or nothing, even what they will have us. We are led captive according to the will of others, and according to the will of our greatest enemy, become the Devils enchan∣ters, making that appear which is not, that seem white which is black, and that good which is evil; and the Devils musicians, setting and tuning our notes, our words and looks and actions, to his will and pleasure; nay, the Devils fiddles, to be wound up or let down to any pin or note to which the hand of Greatness or Power will set us. We are as so many looking-glasses, which reflect and present the actions of men in power back upon themselves, laughing when they laugh, and weeping when they weep, striking as they strike, planting as they plant, and plucking up as they pluck up, doing in all as they do, when they are weary and faint, falling to the ground along with them: And all this to gain our peace, or, as the Apostle telleth the Galatians,* 1.90 lest we should suffer persecution for the cross of Christ. I urge this by way of instance and exprobration, to shew that the denial of our own will is not a thing of such difficulty as it is thought, that we may do that for Gods cause which we do for our own, that we may do that for him that we do for our lust, unless we shall so far dishonour God and our selves as to make that most inglorious and false confession, That we can do nothing but that which is evil, and have strength to do nothing but that which will ruine us, and so conclude a∣gainst heaven and our own souls that we are good for nothing but dam∣nation. I have much wondred that men should be so willing to publish their weakness and disability in this, and in other things to hide and masque it as they do their sin; that they should be ready to brand him with the name of Heretick, that shall tell them they may be just and ho∣nest men if they will, that God will assist them if they put him not from them, and yet be as forward to be parasites to that Parasite, and reward him, that shall commend their prudence and dextrous activity in the af∣fairs of this world, as if they were made for this world, and no other, and made able to raise a bank here, but not to lay up for themselves any trea∣sure in heaven.* 1.91 Why should it be thought a thing incredible that God should raise the dead? saith S. Paul. Why should any man think it impossible to do the will of God?* 1.92 It is easier for a Camel to go through the eye of a needle then for a rich man to enter into the kingdome of heaven, True, whilest

he trusteth in his riches.* 1.93 And it is impossible for an unclean person to enter there. True, till he make himself an eunuch for that kingdome. But is it impossible for a rich man to be made poor in spirit? Is it impossible for a wanton to make a covenant with his eyes?* 1.94 Our Saviour hath fully deter∣mined that,* 1.95 That with men it is impossible, but with God all things are possible; possible for him in the barrennest ground to plant and gather fruit, out of any crooked piece of wood to make a Mercury, a statue for himself. And this Omnipotency of God is referred not onely to the giving a being to all things, but in fitting those helps and furtherances of piety which may en∣able and promote us in the performance of our duty. As S. Paul speaketh, I can do all things through Christ that strengthneth me;* 1.96 Who, if we call up∣on him with that sincere fervour and humility which our Weakness and his Majesty require, is ready at hand, ready by his power and assistance to preserve the Rich safe from the contagion of wealth and the snare of the devil, and to purge the Unclean person, and to keep him from the foolish woman,* 1.97 and the door of her house. Why, why shouldst thou lay so unjust an imputation upon so just and merciful a Lord?* 1.98 God is not as Man, that he should lye: God is not as Man, that he should bid us do what we cannot do. Such indeed is our miserable condition under the sons of men, under those who are built up of the same mould and earth which we are: Many times our Superiours grow wanton; and as they can be angry for no other reason but because they will be angry, so they will command to shew their power;* 1.99 tell us we are Idle, when we are impotent; give us such com∣mands as the Devil's was to the men of Delos,* 1.100 to double his Altar, to dou∣ble a cube or square; Which hath troubled the wits of all ages to find out. And shall we phansie such a God unto our selves? This were at once to divest him of his Majesty and Goodness, and take him from his throne; first to slander and blaspheme him, and then break his Law, and comfort our selves in our rebellion. Nay rather let God be true, and all men be li∣ars: For he requireth of us no more then we can do. And, to conclude, when we cannot do it, he requireth but the Will: And as it is a great sin nol••e cùm possis, not to be willing when thou canst do it, so is it a great vertue velle cùm non possis to be willing when thou canst not do it.* 1.101 And thus I may be poor when I am rich, I may be liberal when I do not give, and I may be humble in a triumph; I may do what I do not. For with God to will is to do; because when our hands are bound, that is left free; nor hath Man or Devil any power over it. Persecution may seal up the Church doors, yet I may love the place where God's honour dwelleth. Power may seal up my lips, yet I may say with David, My heart, my heart is prepared; and my prayers are loud when they are not heard, and I am heard though I cannot speak. I may pray with the tongue, and I may pray with the spirit; and I may pant forth those prayers which I must not say, I may do what God requireth when I have neither mouth, nor tongue, nor hand. For what doth he require?* 1.102 That which a man hath, and not that which he hath not; That which thou canst do, and that which thou mayest do with ease, and that which thou mayest do with delight: Here are these three; first, it is possible, secondly easie, thirdly delightful. And these are those Wings Ezek. 1.9. joyned one to another, and carrying us streight forward towards the mark: These are as the Wheels v. 16 and on these our Obedience may move on in an even and constant course, till we are brought to our jour∣neys end, even to that place of rest which is prepared for all those who are ready to hearken and do what the Lord requireth. We pass now to the particulars.

Notes

• * 1.1

  Hebr. 12.19.
• * 1.2

  Exod. 20.2.
• * 1.3

  De sublimi ge∣nere orat. Sect. 7.
• * 1.4

  Libera voluntas in nullum ha∣bet imperium praeterquam in se. Hierocles apud Phot. Bibl. 1394.
• * 1.5

  Job 11.10.
• * 1.6

  Ps. 29.3 — 6.
• * 1.7

  Ps. 19.4, 5.
• * 1.8

  Ps. 135.6.
• * 1.9

  Ps. 150.6.
• * 1.10

  Ps. 19.2, 3.
• * 1.11

  Apul. de mundo
• * 1.12

  Psal. 139.14.
• * 1.13

  Gen. 17.1.
• * 1.14

  Psal. 100.3.
• * 1.15

  Acts 17.25.
• * 1.16

  —27.
• * 1.17

  Wisd. 6.7.
• * 1.18

  Matth. 5.45.
• * 1.19

  2 Sam. 6.6, 7. Deus salus est & perseveran∣tia earum quae effecerit rerum, Apul. de Mun∣do. Psal. 31.15.
• * 1.20

  2 Pet. 3.5, 7.
• * 1.21

  —12.
• * 1.22

  James 4.12.
• * 1.23

  Psal. 100.3.
• * 1.24

  Epict. Enchir. c. 28.
• * 1.25

  Exod. 4.16.
• * 1.26

  De Benef. 3.11.
• * 1.27

  Cic. de Amicit.
• * 1.28

  Neque id magis facimus quàm nos monet pie∣tas, Plaut. Stich. act. 1. sc. 1.
• * 1.29

  Mal. 1.6.
• * 1.30

  Acts 9.6.
• * 1.31

  De convers. Pauli, Ser. 7.
• * 1.32

  Rom. 16.27. 1 Tim. 1.17.
• * 1.33

  Apol. c. 45.
• * 1.34

  Nulla lex satis commoda omni∣bus est, &c. Liv. Dec. 4. l. 4. Nulla tanta esse potuit pru∣dentia majo∣rum ut ad om∣ne genus ne∣quitiae occur∣rat, Quint. Decl. 350.
• * 1.35

  Qui dat ratio∣nem, dat legem, Tert. de Co∣ron. mil. c. 4.
• * 1.36

  Wisd. 8.1.
• * 1.37

  Wisd 8.7. Hebr. 6.5.
• * 1.38

  Isa. 9.6.
• * 1.39

  John 3.16.
• * 1.40

  Psal. 2.7.
• * 1.41

  Psal. 27.4.
• * 1.42

  Eph. 2.12.
• * 1.43

  Eph. 5.2.
• * 1.44

  Jer, 6.16.
• * 1.45

  Isa. 30.21.
• * 1.46

  Psal. 2.1.
• * 1.47

  Matth. 22.12. 2 Sam. 2 22. Matth. 22.18.
• * 1.48

  Psal. 118.27.
• * 1.49

  John 5.
• * 1.50

  2 Kings 5.10.
• * 1.51

  —12.
• * 1.52

  —13.
• * 1.53

  Tertul. Scorp. c. v.
• * 1.54

  De Morib. Ma∣nich.
• * 1.55

  Gal. 3.22.
• * 1.56

  Rom. 3.23.
• * 1.57

  2 Chr. 15.17. 1 Kings 11.33, 34, 38. 2 Kings 22.2.
• * 1.58

  Si negaverimus esse posse, & ho∣minis libero aerbitrio, qui hoc volendo appetit, & Dei virtuti, qui hoc adju∣vando efficit, derogabimus, August. De peccat. meritis & Remis. l. 2. c. 6.
• * 1.59

  Hom. 2, 6, 12, 16, 27, &c.
• * 1.60

  Lib. 5. cont. Jul. Pelag. c. ult.
• * 1.61

  1 Joh. 2.1.
• * 1.62

  1 Cor. 10.13.
• * 1.63

  Psal. 103.8.
• * 1.64

  2 Sam 1.25.
• * 1.65

  Psal. 103.14.
• * 1.66

  Matth. 5.13. Mark 9.50.
• * 1.67

  Matth. 11.30.
• * 1.68

  Prov 1.9.
• * 1.69

  1 John 5.3.
• * 1.70

  Salvian.
• * 1.71

  Mavult execra∣ri legem quàm emendari men∣tem: praecepta odisse quàm vi∣tia.
• * 1.72

  Cant. 8 6.
• * 1.73

  Isid. Pelus. 2. ep. 67.
• * 1.74

  Orat. de ira.
• * 1.75

  Eth. l. 4. c. 3. Liber & rectus animus, omnia subjiciens sibi, se nulli, Sen. ep. ult.
• * 1.76

  Non sum simi∣lis pharmacopo∣lae, ut dicis, qui promittebat be∣stiam, quae se∣ipsam comesset. August. Cont. Jul. Pelag. l. 3. c. 21.
• * 1.77

  Hos. 11.4.
• * 1.78

  Isa. 45.23. Rom. 14.11.
• * 1.79

  Acts 4.18, 19, 20.
• * 1.80

  1 Cor. 2.15.
• * 1.81

  Jude 6.
• * 1.82

  Luke 16.25.
• * 1.83

  Psal. 14.1.
• * 1.84

  Acts 17.28.
• * 1.85

  Rom. 3.2.
• * 1.86

  Luke 19.13.
• * 1.87

  Arist. Eth. 5.
• * 1.88

  Zeph. 1.12.
• * 1.89

  Plaret. Mil. Glor. act. 4. sc. 8
• * 1.90

  Gal. 6.12.
• * 1.91

  Acts 26.8.
• * 1.92

  Matth. 19.24.
• * 1.93

  Mark 10.24. Eph. 5.5. Matth. 19.12. Matth. 5 3.
• * 1.94

  Job 31.1.
• * 1.95

  Matth. 19.26.
• * 1.96

  Phil. 4.13.
• * 1.97

  Prov. 9.13, 14.
• * 1.98

  Numb. 23.19.
• * 1.99

  Exod. 5.17.
• * 1.100

  Prodigiosum oraculum hoc fuit, liberatum iri Delios malis praesentibus, si aram Deli du∣plicassent, Plut. de urb. Theb. & So∣cratis Daemon. Rom. 3.4.
• * 1.101

  Praestat operi∣bus voluntas, Hilar. in Psal. 128. Saepe honorata virtus est, ubi eam impellit exitus. Sen. Controv. c. 4. 7. Psal. 26.8. & 57.7. 1 Cor. 14.15.
• * 1.102

  2 Cor. 8.12.