A commentarie or exposition upon the prophecie of Habakkuk together with many usefull and very seasonable observations / delivered in sundry sermons preacht in the church of St. James Garlick-hith London, many yeeres since, by Edward Marbury ...

CHAP. II.

Vers. 1. I will stand upon the watch, and set me upon the Tow∣er, and will watch to see what he will say unto me, and what I shall answer when I an reproved.

IN this Chapter God answereth all the Prophets grievances, and it containeth two parts.

• 1. The Prophets attendance upon God for his answer, vers. 1.
• 2. The Lords answer in the rest of the chapter.

In the first,

The Prophet having disputed with God, and as his name importeth, having wrastled with him, doth resolve,

I will stand upon the watch, and set me upon the tower, alluding to the military practice of souldiers, who appoint some in some eminent place to observe the enemie, and to give timely warning of their doings.

And seeing God hath declared himself an enemy to the Iews, by all those evils which he hath threatned to bring upon them, the Prophet watcheth him, and attendeth to receive further ad∣vertisement from himself, concerning his purpose toward them.

I will watch to see what he will say unto me; for the secrets of the Lord are revealed unto them that fear him: And God spake

in the mouth of all the Prophets, which have been since the world began.

Neither doth the Prophet attend God out of a curiosity, scire ut sciat, to know only, as Bern. speaks, but that he may know what to answer for God when he is reproved, or as the Mar∣gent saith much better, when he is argued with, and others come to dispute with him upon those grievances, as he hath done with God; for you must understand, that in all the former complaints this Prophet hath not argued as a particular man, but as under∣taking the cause of the Church, and sustaining the Persons of all his afflicted brethren, for whose sakes, that he may satisfie them, and for Gods sake whose Minister he is, that he may know how to maintain to them the cause of Gods Wisedome and Iustice, he doth now attend Gods answer.

By this standing upon the watch and upon the tower, in this place is meant the Prophets attending upon a further Revelation of the Will of God concerning these grievances, because in those times God did speak to his Prophets by visions, and dreams, and secret inspirations.

And holy men then had accesse to him immediatly, whereby they knew the mind of God, and yet did communicate to them his counsels.

Yet so as he put them to it to await his good leasure, and to expect his answer. So David in his own case, I will heare what the Lord God will say unto me.

These words do wel expresse the whole duty of a faithful Pro∣phet, and Minister of the Word, consisting of two parts.

• 1. His information of himself, implet cisternam he fils the Cistern.
• 2. His instruction of others, for then he will turn the Cock.

In the first observe,

• 1. His wisedome: he will borrow all his light from the Sun. What he will say unto me.
• 2. His vigilancy, I will stand upon the watch:
• 3. His patient expectation: I will set me upon the tower.
• 4. His holy care, to see what will be said to him.

1. His Wisedome.

He will take his information from the mouth of God; teach∣ing us,

That the faithful Minister of God must speak only in the Lords message; he must see before he say; [Doct.] he must be first a Seer and then a Speaker, and he must not go from the instructions which God shal give him to speak more or lesse.

This is our wisedome and understanding, to take our light from the father of lights, to gather our wisedome from him that is wisest, Whose foolishnesse is wiser then man, as the Apostle telleth us.

1. Because of our nature which is corrupt, [Reas. 2] so our reason and judgement; subject to errours and mistakes; as we see in Nathan who encouraged David in his purpose of building a Temple, which in his humane reason seemed a good intention, and Da∣vid a fit person to undertake it.

But God directed him to repeal that Commission, and to as∣signe that work to Salomon Davids sonne.

2. Because we are Ambassadors from God; [Reas. 2] and Ambassadours go not of themselves, but are sent; and they must remember whose Persons they beare, and be careful to speak according to their instructions.

• 1. This as it is a direction to us to limit our Ministry, [Ʋse.] that we may not do more or lesse then our erand;
• 2. So it is a rule for you to whom we are sent, to receive or refuse our Ministry, accordingly as you shall justifie our Preach∣ings by the Will of God, revealed in the sacred Canon of Scrip∣ture; searching the Scriptures as the men of Berea did, whether those things which we teach be so or not.

And if any shall in the name of God broach or vent the do∣ctrines of men, you may say to him as Nehemiah did to San∣ballat

There are no such things as thou sayst, but thou feinest them out of thine own heart.* 1.1

But take heed you exceed not this example of Nehemiah; for he did not charge Sanballat thus, till he perceived that God had not sent him, but that he pronounced this prophecy.

For many hearers are so seasoned with prejudice against their Teachers, that if any thing sound not to the just tune of their

own fancies, they will suddenly quarrel it. Yet as Gamaliel saith, If the Counsel be of God, it will stand, whosoever oppose it.

3. This reproveth those forward intruders into the Lords har∣vest, who come unsent, and bring not their Sickle with them, they will work without tools, and they will teach before they have learnt.

Like the foolish Virgins, they would spend of the wise Vir∣gins oyle, they do sapere ex Commentario, and take their Ser∣mons upon trust, hearkning what God hath said to others, and not tarrying till God speak to them.

It is no wonder if these Merchants do break who set up with∣out a stock: they be but broken Cisterns, though some water run through them they hold none.

The faithful Minister must not only observe quid dicit domi∣nus what the Lord saith, but quid dicit mihi, what he saith to me: he must have the warrant of his own mission from a special illu∣mination of his own understanding, or else his Trumpet will ne∣ver give a certain sound.

4. This bindeth the hearer to affection.

For if the spirit speaketh to the Churches, then qui habet aures audiendi audiat; he that hath ears let him hear: Est Deus in no∣bis, God is in us; they do not flatter us as they did Herod, and we shall never die of the wormes for receiving that testimony of our Ministry, if we deal faithfully, that say of our preaching; The voice of God and not of man; for Saint Paul testifieth of the Thessalonians;

For this cause also thank we God;* 1.2 because when ye received the Word of God which yee heard of us, yee received it not as the Word of men, but as it is in truth the Word of God, which effectually worketh also on you that believe.

Beloved, it is true that we that are now the witnesses of God, have not that open accesse to him, that the Prophet had to re∣ceive immediate instructions from his own mouth: But Christ saith,

Sicut misit me Pater: it a & ego mitto vos, as the Eather sent me, so send I you.

And he telleth his Father how he hath provided for his Church till his second coming.

I have given them the word which thou gavest me,* 1.3 and they have received them; and having so done, he said unto them, Ite & docete, Go and teach.

When thou comest then to Church, and hearest Moses and the Prophets, and the Psalms, which was the Manna wherwith God fed the fathers before the incarnation of Christ, when the Veile of the Temple was up: remember what Abraham said to the rich man, Habent Mosen & Prophetas, audiant eos. They have Moses and the Prophets, let them hear them; that is the way to keep out of hell.

When thou hearest the voice of the Sonne of God in the Gos∣pel, the Veile of the Temple being torn from the top to the bot∣tome, Christ now reveiled to thee with open face,

Take heed thou despise not him that speaketh to thee in the Ministry of a mortal man: this is a treasure which is brought un∣to you in earthen vessels; value the vessels at their own worth in themselves, but yet regard them above their worth for their use, for they bring you the treasures of wisedome and knowledge;

Enough to make you wise unto salvation, sufficient to beget faith in you, by which you may overcome the world; enough to make you perfect, throughly perfect to all good works.

This is done by our Ministry, if you will hear God in us; and what would you desire more then to be taught how to become wise and honest? for such are not afraid of the Parliament: and say with Saint Paul,

With me it is a very small thing that I should be judged of you,* 1.4 or of mans judgement.

2. The vigilancy of the Prophet; I will stand upon the watch. Amongst the great titles of honour and service that are given to the Ministers of the Word in Scripture this is one, they are called Watchmen; It is Gods word to Ezechiel, Ezek 3.17.

Sonne of man, I have made thee a watchman unto the house of Is∣rael: therefore hear the word at my mouth, and give them warning from me, which is repeated in the same words, chapt. 33.7. as the Margent of the Kings Bible directeth you.

This correspondence must be between God and his Minister; for if God do make us watchmen over the house of Israel, then with Habakkuk we must stand upon the watch.

Let not us plead the trust of God committed to us, except we can plead our faithfulnesse in the discharge of that trust.

This is indeed an honour done to the Prophets and Ministers of the Church, to commit the Church of God to our care; but the burthen of this care to keep watch is exceeding great.

A necessity is laid upon me, and wo be to me if I preach not the Gospel.

Here be two things in this office.

• 1. To watch,
• 2. To give warning.

1. Some can watch, but they can give no warning. Ministers of good and preaching lives, but not apt to teach, which Saint Paul requires in his Ministers. Of whom Saint Hierome saith, Inno∣cens sine Sermone Conversatio, quantum prodest exemplo, tantum no∣cet silentio.

2. Some will sometimes give warning, but they cannot always watch. Preach learnedly when they preach, but they have not learnt out all their lesson of the Apostle: Cave tibi & doctrina: in his Persta 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Continue in these things, it requires incum∣bency as the Law calleth it.

3. But if we will do our duties; we must do both; some would fain do both, and cannot get a watchmans place, there is none void. For be the People never so empty, yet Ecclesia est plena, the Church is full.

All is not well that way; the Church complains; and they that have laboured abundantly, to enable themselves for this watch, are too much searched, and examined too narrowly for their gifts.

Others have a watch, but they do not with the Prophet stand upon it; either they sit at ease, or they sleep it out soundly: this Prophet promiseth to stand in readinesse for action and executi∣on of his charge.

Beloved, many will not beleeve it, but we feel it, if we make conscience of our duties in our calling that our vocation is labori∣ous; this watching in all weathers, and this robbing of our tem∣ples of their timely rest, to attend the watch over your souls, as those that must give an account to God for our selvs and for you, is an honourable burthen, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Who is sufficient?

1. Vigilat hostis, The enemy watcheth, he compasseth the earth

to and again, he goeth about like a roaring Lyon; he is ever ei∣ther reaching out an Apple of temptation, as to Eve; or stretch∣ing our an arme of provocation, as to the blessed Virgin: gladi∣us pertransibit animam tuam.

We must keep you waking, that he bring not upon you the spirit of slumber; we must awake you, if you sleep in sin, that he surpize you not.

Custos Israelis non dormit, the keeper of Israel slumbreth not. Alexander lies down to sleep without fear, because he leaves Par∣menio his faithful counsellor waking. David will lay him down in peace, and take his rest, seeing God doth make him dwell in safety.

Dominus dat dilectis suis somnum.

Yet let us observe two things concerning our sleep, for the Apostle saith, Therefore let us not sleep as do others. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.5 as unbeleevers. Lyranus, qui sunt increduli; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, such as are left out of the Church, and out of Gods fold to the world, let us not sleep so: how then?

1. Before our sleep let us take Davids example for our Donec until. I will not give sleep to mine eyes, nor slumber to mine eye∣lids, untill I finde out a place for the Lord; that is,* 1.6 saith Augustine Donec inveniam locum Deo meo in me, till I finde a place for God in me; for God doth delight to dwell with the humble, and such as are of a contrite heart.

And Christ saith, Behold, I stand at the doore and knock; if any man open to me, I will come into him.

In the letter, David sweareth to take no rest till he have found out a place for the building of the Temple; that was Davids care.

This is our Donec, untill; till we have done our especial ser∣vice to God, which concernes us in our Calling; let us not think of sleep till we have consecrated our selves as temples for the Ho∣ly Ghost to dwell in.

2. Let us in sleep take the example of the Church, I sleep, but my heart waketh, it is the voyce of my beloved, saying, open to me.* 1.7

That is, let our sleep be moderate, so sanctified by our prayer, that we may say with the Church.* 1.8 By night on my bed I sought him whom my soul loveth.

Thus doth the faithfull Watchman of Israel take heed to him∣self and to his doctrine; to himself and to his flock, as the Shep∣herds to whom the Angel appeared, giving them notice of the birth of Christ: They kept watch by night because of their flock.

Blessed is that servant, whom the Master when he cometh shall finde so doing.

3. His patient expectation. I will set me upon the tower, and will watch to see.

God doth not alwayes reveale himself and his will to his Mi∣nister, he must tarry Gods leasure and wait his times.

Sometimes God doth withdraw his light from the Minister, for the punishment of the people, and will not let him see a dan∣ger that is coming that he may chasten the sins of his people with the rods of men.

Sometime he doth shut up the door of utterance, and will not let them give warning of the wrath to come to punish their sin.

Therefore Saint Paul willeth the Ephesians, Praying always, with all manner of supplication for all men,* 1.9 and for me that utte∣rance may be given me.

Beloved, we watch for you, we pray for you, we preach to you; whilst we stand upon these towers to give you warning pray you for us that God would be pleased to make us sufficient for this holy service.

When Paul and Silas went to preach,* 1.10 They were commended of the brethren to the grace of God; pray the Lord of the harvest, ut mittat operarios, that he would send forth labourers.

We do not stand upon these Towers to keep watch for our selves only, but for you; and whensoever we come into a Pulpit, your thoughts must be ready to say to us as Cornelius did to Pe∣ter, Now therefore we are all here present before God to hear all things that are commanded thee of God.* 1.11

The care imposed on us is greater then the care of the King and the Magistrate; To which of them hath he said at any time feed my sheep, feed my lambs?

Obey them that have the rule over you,* 1.12 and submit your selves, for they watch for your souls▪ as those that must give account.

Wonder not at our infirmities, and do not make the worst of our weaknesse; for we stand upon the Tower, and suffer many

a blast which cometh not neare you.

No sort of men lye so open to Satans force and fury as we do; he vexeth us with all his stormes.

When Joshua stood before the Angel of the Lord to receive his Commission, Satan stood at his right hand to resist him.

He desired to winnow Peter.* 1.13

God sent the angel of Satan to buffet Paul: When Christ li∣ved a private life, little is said of him: but so soone as he was baptized, and entred into the execution of his ministry, he was tempted of Satan in the wildernesse forty dayes together.

It was the policy of the King of Aram to bend all his forces against the Captains of the Lords Army.* 1.14

We are not able of our selves to think any thing as of our selves, all our sufficiency is of God who hath made us able Ministers.* 1.15

Therefore whilst we attend the opening to us of the whole counsel of God, we have great need of your prayers, that we faint not in our expectation, that we shrink not in the execution of our duty.

For through God only we are mighty.

I conclude this point in the Apostles words of exhortation,* 1.16 seeing we stand upon the Tower and keep watch, till God will put a word into our mouths;

You also helping together by prayer for us,* 1.17 that for the gift be∣stowed upon us, by the means of many persons, thanks may be given by many on our behalf.

The Apostle doth confesse that our gifts are bestowed on us by the means of many persons, by the prayers and supplicati∣ons of many of Gods good servants.

Therefore that we may stand it out in all weathers, that we be not idle and drowsie in our watch, that we may be full of the strength of God to do the work of Evangelists, pray you to God without ceasing for us.

For we have many discouragements, and standing so high up∣on the Tower, we have many eyes upon us; and Satan on our right hand ro resist us, and the world on the left hand to tempt us; and the great difficulty of our service and employment in the Church to dishearten us: yet audiam quid loquatur Deus, yet I will hear what God will say to me.

4, His holy care in his office,

It is not to study what his own brains will suggest, ••ut to hear what God will say to him: for this is

Dignus vindice nodus, a knot worth the loosing. Many obser∣ving the state of the Church, and seeing the best men on earth suffer most, and possesse least; and beholding the wicked and un∣godly gather all, live in peace of the world, in fulnesse, heaping up riches, rising to honours, and having the monopoly of this life present, have staggered in the faith of Gods providence.

Davids feet upon this slippery ground had well-nigh slipt, and there were some that professed it

It is in vaine to serve God;* 1.18 and what profit is it that we have kept his Ordinance?

And now we call the proud happy, yea they that work wickednesse are set up, yea they that tempt God are delivered.

Therefore it is high time for the Prophet to seek his informa∣tion and light from God himself.

The light of humane reason cannot penetrate this thick cloud, David confesseth so much, the sweet singer of Israel could not hit upon this tune, for he saw how prosperously every thing suc∣ceeded with the ungodly of the earth.

When I thought to know this, it was too painful for me,

Ʋntill I went to the Sanctuary of God:* 1.19 then understood I their end.

Which teacheth us in these great deeps of the wisdom of God, not to resolve any thing out of humane reason, but to consult God himself, and to hearken what he will say to the matter, to speak after him, and follow him.

Our experience telleth us that there hath been much opposi∣tion, much injustice here in our land, that the Common-wealth groaned under the burthen thereof.

The wayes of God are not like our wayes; did not God see this? did not the cry of the poor and the oppressed go up to him, even to his ears? is he not come down to visit the trans∣gressors, and to take the matter into his own audience; even now in the cool of the day he is come at last to keep a Sessions, and to search Jerusalem with a candle and lanthorn; now his eye∣lids do begin to try the sons of men, and the joyful Church and Common-wealth cry to him, saying,

Gird thy sword upon thy thigh O most mighty,* 1.20 with thy glory and thy majesty,

And in thy Majesty ride prosperously,* 1.21 because of truth and meeknesse and righteousnesse, and thy right hand shall teach thee terrible things.

2. His instruction of others.

He will not only hearken to satisfie himselfe, but he will fur∣nish himself from the mouth of God with answers, to satisfie them that shall dispute and argue with him against the Provi∣dence of God.

That is the use of our study and labour in our Ministry.

• 1. To teach the truth,
• 2. To convince contradictors.

This second part of our duty the Prophet had now special use of; for the Church foreseeing the fearful judgements of God up∣on the Jews, did argue the matter with the Prophet, and all those former grievances they objected as arguments against Gods Government of his Church.

The Prophet holdeth the foundation, and seeketh to inform himself, how he may be able to maintain the same against oppo∣sition and strife of tongues.

Docemur, We are taught.

In the Church of God there will be ever some that will argue and dispute against God. [Doct.]

1. Because men are first taught by the wisedome of the world, [Reas. 1] and that is enmity with God.

This proceeds from our original pravity of nature, corrupt in the first derivance from our Parents, which albeit it hath the seasoning of the Law of God written in the heart, yet the law of the members, which is contrary to the law of God, doth pre∣vaile against that law, and leadeth us captive unto sin.

2. Because as the Apostle saith▪ for who hath known the mind of the Lord? [Reas. 2] Ignorance of the ways of God doth breed in us many sini∣ster opinions, as we find in David in this very case;* 1.22 for he confesseth that the prosperity of the wicked troubled him, till he went into the house of God; there he learned the mind of God, and then he was well satisfied.

Even this Prophet knew not how to answer them that would

argue with him against God, till he had called to account and disputed the matter with him.

3. Because the Apostle saith of the Elect, [Reason 3] For we walk by faith, and not by sight.* 1.23

Now in many of Gods chosen the sight and sense is full, the faith is weak and imperfect, and when we come to hear of the e∣qual Justice of God in punishing sinners, and feel the smart of his rod upon the Church, it is an hard matter to assure the heart by believing against that which is suffered in feeling.

4. Because Solomon saith, [Reas. 4] * 1.24 God hath made man upright, but they have sought many inventions: for surely, the equal and constant ways of God, are suspected by the unequal and inconstant inven∣tions of men, who in favour of themselves, spare not to cast the afflictions of the Church rather upon the will of God, of which they are not able to give the reason, then upon the evil deservings of their own sins.

1. The Minister must learn of the Prophet, [Ʋse 1] to apply himself to the remedy of this inconvenience, to maintain the cause of God against all contradiction and strife of tongues; for as we are the Peoples Oratours to plead their cause with God, so are we Gods Oratours to defend him against the corrupt and perverse cen∣sures of men, by proclaiming his constant Justice, and Wisdome, and truth, and by teaching them; as the Psalmist saith, He will not suffer his truth to faile.

We need not strain our selues much for this; for wisedome will be justified of her children, and he whom we defend against the calumniations of prophane, or against the distrustfulnesse of the ignorant and weak, will fill our mouths with arguments in his own defence.

Job saith to his friends,* 1.25 Will ye speak wickedly of God, and talk deceitfully for him? The Cause of God is an upright Cause; we shall not need to be put to our shifts, to defend him against the dispute and arguing of men.

Its enough that we rest in this principle of undeniable truth, Su¦rely God is just, & there is no unrighteousnes with him; as Abraham,

That be far from thee to do after this manner, to slay the righte∣ous with the wicked,* 1.26 and that the righteous should be as the wicked, that be farre from thee? shall not the judge of all the earth do right.

2. The People that are our hearers are taught to hearken to the voice of our message, and to learn this lesson of the Justice, [Ʋse. 2] wisdome and truth of God, that they may rightly know God, and sincerely love him, that if any thoughts of distast of Gods Go∣vernment, or distrust of his Justice, shall arise in their hearts, they may presently call to remembrance our pleadings for him, and confesse that how admirable soever the ways of God are in our judgements, yet they are always equal; how secret soever they be, yet they are always just.

It is a malicious suggestion when Satan shall bely us to God, as he did Job, when he said Job served not God for nothing; but there is no great danger in it,* 1.27 for he knows Satan to be a liar and a murtherer; and he needeth not that any should testifie of man: for he knoweth what is in man.

[ 1] It is a dangerous suggestion when he shal belie God to us, First, either flattering us with an overweening of his mercy to encou∣rage sin, as when he told Evah, You shall not die at all. Secondly, [ 2] Or shall affright us with the terrour of his Iustice, as if there were no ••ope of favour, as he did to David, setting some awork to tell him, Non est tibi salus in deo tuo, there is no help for thee in thy God. Thirdly, or shall taxe to us the Government of God, as if he were either negligent of the affairs of the sons of men, or ig∣norant altogether of the sufferings of his Church, or partial in administration of Justice, or directly unjust in suffering his own servants to be opprest with the injuries of men.

The Minister must diligently preach, the hearer must reve∣rently hear, and faithfully believe the truth concerning the Provi∣dence of God, or else all Religion will sink and want foundation.

Vers. 2. And the Lord answered me, and said, Write the vision, and make it plaine upon Tables, that he may run that read∣eth it. 3. For the vision is yet for an appointed time, but at the end it shall speak and not lye: though it tarry, wait for it, be∣cause it will surely come, it will not tarry.

HEre begins the second part of the chapt. which contains the Lords answer to the Prophets expostulation. Containing,

• 1. A Direction to the Prophet, ver. 2, 3.
• 2. A Declaration of his holy will in the general administration of Justice.

1. Concerning the Direction given to the Prophet.

And the Lord answered me and said] For the manner how God maintained intelligence with his holy Prophets, we are not very particularly informed; we find inspiration, and revelation, and ision mentioned; he that made the light that is in us, and gave us our understanding can best make his ways known to his holy ones; and as I do not think that Habakkuks contestation with God was verbal and vocal, but rather a wrastling and stri∣ving of his spirit and inward man: neither do I think this answer of God was audidle, presented to the eare, but by some secret divine illumination suggested.

And where he saith, The Lord answered and said.

These phrases do expresse so plain an answer, as is made in conference between man and man.

Write the vision] That is, set down in writing my answer. It is our manner for the better preservation of such things as we would not forget, to set them down in writing.

But because this request of the Prophets doth concerne others that he may inform them, God addeth, Make it plain upon Tables that he may run that readeth it.

That is, write my answer in a Table in great Characters, that though a man be in haste and run by, yet he may read as he run∣neth, shewing that he was desirous to satisfie all such as the Pro∣phet spake of before, who should argue against him.

As out manner is to fix publike Proclamations and Edicts on wals▪ or on Posts in ways of common passage, that any Passen∣ger may take notice thereof seeing it concerneth every one: to that the Lord alludeth in this place, giving the Prophet great charge for the declaration of his holy will in this great matter; so to expresse it, that every one of his People may receive infor∣mation thereof, Vult aperta esse verba, & apertè scribi, saith St. Hierom.

For the vision is yet for an appointed time]

The time is not yet fulfilled for the execution of the Will of God; but it is in the holy wisedome and purpose of God deter∣mined when it shall be fulfilled.

At the end it shall speak and not lie] That is, in the time prefix∣ed by Almighty God it shall take effect, and the counsel and de∣cree of God shall be executed: For God that hath promised can∣not lie.

The answer of God is full as it after will appear, and doth not only clear the Iustice of God in the present cause of the oppressed Iews against the Chaldaeans, but it maketh a further and more general overture of Gods decree, against all unrighteousnesse and ungodlinesse of men, so that this Prophecy shall not only com∣fort that Church and those times, but it is directed to the perpe∣tual use of the Church in all the ages thereof. He therefore ad∣deth, Though it tarry wait for it, do not think by any importuni∣ty to draw down the judgements of God upon the ungodly, or to hasten the deliverance of the Church; God doth all things tem∣pore suo in his time, and the servants of God must tarry his lea∣sure.

Because it will surely come it will not tarry] He giveth assu∣rance of the complement of his Will in the proper and prestitute season thereof, which nothing shall then hinder.

The parts of this text, containing Gods direction given to his holy Prophet, are three.

• 1. The care that God takes for the publishing of his Wil to the Church, vers. 2.
• 2. The assurance that he gives of the performance thereof in the time by him appointed;
• 3. The patient expectation which he commands for the performance thereof.

1. The law that he takes for publishing it.

The Prophet must not only hear God speak, the Seer must not only behold the vision, but he must write the same: litera scripta manet, the written letter abideth.

I will not stand to search how ancient writing is, wherein some have lost time and labour.

I know that many do make God the first immediate Author of it, and do affirm that the first Scripture that ever was, was Gods writing of the law in two Tables, Exod. 32.

But because I find in Exod. 24 that Moses wrote all the word of the Lord, [Ʋse 4] and Josephus doth report a tradition of the He∣brews

for writing and graving before the flood; I hold it pro∣bable that both Scripture and Sculpture are as ancient as the old world.

I will not question Josephus his Record of the two pillars, ere∣cted before the flood, engraven for the use of posterity, with some memorable things to continue in succeeding ages, whereof one remained in Syria in his own time.

It is frequent in Scripture to expresse a perpetuity of re∣cord by writing. In the case of Amalek,

Write this for a memorial in a book.* 1.28

Iob. O that my words were now written, that they were printed in a book,* 1.29

Graven with an iron pen,* 1.30 in lead and in the ink for ever!

Isay the Prophet. I heard a voice from heaven, saying to me write, all flesh is grasse.

Ioh. Audivi vocem dicentem, Beati mortui. I heard a voice from heaven saying, Blessed are the dead.

Beloved thus have we the light that shineth upon the Church, and guideth our feet in the ways of peace by writing; for all Scripture is given by inspiration: holy men wrote as they were inspired.

It was given to them by inspiration to know the will of God, they impart it to the Church of God by writing, and that boundeth and limiteth us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Thus hath God revealed himself to his Church,* 1.31 both sufficient∣ly, that we need no more knowledge for eternal life, then what is contained in Scripture, and so clearly that the word giveth un∣derstanding to the simple.

And as this word from the immediate mouth of God, doth warrant this particular prophecy, so doth the Apostle say of all the body of Canonical Scripture, that all Scripture is given by in∣spiration: and Gods care is double.

• 1. That it be written to continue.
• 2. That it be written plain to be read.

1. It must be written that it may remain.* 1.32 For in the old world, because of the long life of the fathers, the oracles of God were committed to them, without any mention of writing, because they were both wise and faithful in the custody and transmission

of them; For Adam himself living nine hundred and thirty years to teach his children; had under his teaching.

Seth, Enosh, Kenan, Mahalaleel, Iarod, Henoch, Methusalah, and Lamech the father of Noah.

And Noah lived with Abraham 57 years.

But after the flood when the Church in the posterity of Iacob encreased, and no doubt had many corruptions by dwelling in Aegypt; then was Moses appointed both to be the deliverer of the People of Israel from Aegypt, and to be the Penman of God, to write those things which God would have to remain in the Church for all succeeding times, and after him successively holy men wrote as they were inspired.

And a better Argument we cannot give for the danger of un∣written traditions, which the Church of Rome doth so much commend even above Scripture, then this.

God saw that men had corrupted their ways, and he found the imaginations of mens hearts only evil continually, and that the Church was a very few: therefore he stirred up Noah to be a Preacher of righteousnesse in whom the light of truth was pre∣served; he destroyed the old sinful world, and by Noah and Sem; he began a new Church to the restored world.

Yet after Noahs death the worship of strange gods were brought in; so that to heal this grief, and to prevent the danger of traditions, God caused the Word to be written by holy men, for the perpetual use of his Church, whose books were faithful∣ly preserved in all ages thereof.

Then came the Sonne of God, and he left his spirit in the Church, to lead the Church into all truth, by which spirit the New Testament was endited and written.

So that now all things necessary to salvation are so clearly re∣vealed, that traditions of men have no necessary use in the Church, in the substance of true Religion: for that which is written is sufficient.

The Church of Rome denieth the sufficiency of Scripture. Ma∣ny of their great learned men write both basely and blasphe∣mously thereof.

But they are not agreed upon the point: for.

Scotus, Gerson, Oecam. Cameracensis, Waldensis, Vincentius

Lerinensis, do all confesse what we teach of the sufficiency of Scripture, as the learned Deane of Glocester, Dr. Field l. 3. de Eccoles, c. 7. hath fairly cited them.

And Dr. White in his way of the Church, addeth Tho. Aqui∣nas, Antoninus Arch-bishop of Florence, Durandus Alliaco a Car∣dinal, Conradus Clingius.

Peresius Divinity Reader at Barcilena in Spain, and Cardi∣nal Bellarmine: Of whom Possevinus writeth, that he is one of the two that have won the Garland. De verbo Dei l. 1. c. 2.

Sacra Scriptura regulae credendi certissima & tutissima est: Per corporales literas quas cerneremus & legeremus, erudire not voluit Deus.

Writing against Swenck field and the Libertines; this is a legal witnesse. Pro Orthodoxo heretici testimonium valeat.

I know to whom I speak, and therefore I forbear the Polemi∣cal bands of arguments to and fro upon this question, which in print and in English is so fully and learnedly debated.

Our lesson is, seeing Gods care of his Church, for the instru∣ction thereof is here exprest, in commanding his revealed will to be written, that

God would have his Church to be taught his ways in all the ages thereof. [Doct.]

1. Because the ways of God, [Reas. 1] and the saving health of God cannot be parted; none can have the saving health of God with∣out the knowledge of his ways, no ignorant man can be saved: it is said of Christ,

By his knowledge shall my righteous servant justifie many,* 1.33 per scientiam, qua scitur.

Therefore Davids Prayer is, That thy way may be known upon earth, thy saving health among all nations.

2. Because the promise of God doth run in semine, [Reas. 2] in the seed;

I will be thy God, and the God of thy seed. Our children are the Lords inheritance: his care extendeth so farre.

That yee may live,* 1.34 and that it may be well with you, and that you may prolong your days. But that is not all.

That it may be well with them and their children for ever.* 1.35

3. For his own sake, [Reas. 3] that his Wisdome, Power and Iustice may be known to men, that they may be able to plead the cause of

God against such as either ignorantly through unbelief, or ma∣liciously and blasphemously shall dispute and argue against God, for therefore God doth condescend to this Apology of himself, that he may instruct his Church how to plead the cause of his Iu∣stice against all strife of tongues, that the name of God be not evil-spoken of.

To make profit of this point. [Ʋse. 2]

1. Herein let us consider what the Lord hath done for our souls; for he hath given us two means to communicate to us his holy will, hearing and reading; and he hath used to this pur∣pose both the voice and the pen of holy men; for he spake by the mouth of all the holy Prophets since the world began, and holy men wrote as his spirit directed them.

Let him that hath ears to heare, heare quid Spiritus,* 1.36 and seek yee out the book of the Lord and read: but then adde this caution; Who so readeth let him understand. It was Philips question, sed in∣telligis quod legis?

Seeing God hath written to us, [Ʋse 2] and the whole body of holy Scripture may well be called Gods Epistle or Letter to his Church, let us bestow the reading of Gods letter. St. Augnstiue saith.

Quae de illa Civitate unde peregrinamur venerunt nobis literae, ipsae sunt Scripturae.

It was St. Gregories complaint of Theodorus,* 1.37 that he was so o∣ver-busied with secular cares.* 1.38

Et quotidie legere negligit verba redemptoris sui; quid est autem Scriptura sacra, nisi quaedam epistola Omnipotentis dei, ad venturam suam.

It is a question in our times whether printing hath done more hurt or good; for Satan finding this a means to keep things a∣live in the world, hath employed the Presse in all sorts of here∣sies, in all sorts of idle and lascivious, false and dicterious, slande∣rous and biasphemous books.

The remedy is to refrain such readings, and as Dr. Reynold tels Hart his adversary, that he hath no book allowed him to read but the Bible.

It is likely then that he is perfect in that book, and that Phy∣sitians do well when they find their Patient surfeited with too

much variety of meat: to confine him to some one wholesome dyet.

So shall we do well to limit our selves to the reading of Gods letter, and know his mind; for he is wisest, and the wisedome that we shall gather from thence is wisedome from above, it is able to make us wise unto salvation, as the Apostle saith.

3. Seeing God teacheth us by Scripture, [Ʋse. 3] we must learne to carry a reverent opinion of Gods written Word, and to esteem it as Gods great love to his Church, and as the means ordained by him to bring us all to him. Therefore David saith in one Psalme,

In God will I praise his Word,* 1.39 vers. 10. twice. He had rea∣son for it: For thy Word hath quickened me.

This word is now written;* 1.40 and whatsoever things are written, they are written for our learning, that we through patience and comfort of the Scriptures,* 1.41 might have hope.

It was Christs shield by which he bore off the firy darts of Sa∣tan discharged against him in the wildernesse, Scriptum est, it is written; they that know not the Scriptures know not the Power of God: this is a sure word, because it is upon record from the Spirit of God, the charter of our heavenly inheritance.

2. It must be written plain, so that not only he that comes of purpose may read it, but even he that comes along by it may read it as he goes.

When we come to examine this writing, we shall finde it to contain the summe and abridgment of the whole Bible, and all that is written may be referred to it.

From this no man may be excluded, none forbidden to read it, it must be set forth to publike view, & put into the common eye.

This sheweth us that are the Ministers of the Word what our work is, [Doct.] to write the Word of God in a faire and legible hand, in great characters, that is, to open to the Church of God the whole counsel of God.

[Reas. 1] 1. Because this is the Lanthorne to mens feet, and faith com∣eth by hearing and understanding this; and this is the office of our ministry; none can be saved but by our Ministry; for this we have the great title of Saviours given us in holy Scripture.

And seeing the Apostle saith, God would have all men to be sa∣ved,

and come to the knowledge of his truth; that is, saved by com∣ing to that knowledge: we must be faithful, we must hide none of this light from men.

Christ gave a full Commission to his Apostles, go ye into all the world, preach ye to every creature.

Saint Paul saith, woe is me if I preach not.

2. Because there is a natural blindnesse in man, [Reas. 2] and the god of this world by outward temptations, & our-own inward cotrup∣tions do cast so thick a mist of darknesse before our understand∣ings, that the natural man doth not well discerne those things which are of God; therefore as decaied sight is helped by a faire and great letter; so by our easie and familiar handling of the holy Scriptures, we must labour to help the weak understandings of the ignorant.

3. We must consider the true end why God gave his word, [Reas. 3] both spoken and written in Scriptures.

The word was given to profit with all, for so saith God;* 1.42 as the raine cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth, and bud, &c.

So shall my word be that goeth forth from my mouth,* 1.43 it shall not returne unto me void.

It doth no good on stony ground, where it is not received in, nor where it is kept off from falling upon any ground.

It must be our care to see that the seed be good, and fit for the ground where it is sown, that it may come up again in fruit.

And because some have weak eyes, we must write very plaine characters; and because some have runing and gadding wits, we must write so as they that run may read.

This teacheth the minister to have a special regard of his audi∣ence that they may profit by his ministry; [Ʋse. 1] for we are Embassa∣dours from God to man, let us deliver our message so as man may know what the good and perfect will of God is.

Words thus spoken do more good as the Apostle saith in the Church then 100 spoken in strange tongues.

Saint Bernard saith, that it is better apta then alta sapere. Christ our Master that set us awork, and whose 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we are, told his Disciples Multa habeo vobis dicere,* 1.44 sed nunc non potestis porta∣re,

I have many things to say,* 1.45 but you cannot bear them now. It must be our discretion to let our preachings run like the waters in Ezekiel, which were at first going into them up to the ancles, then to the knees, then they rose up to the loynes, then they grew fit only for good swimmers.

And it must be your discretion that are hearers of our preach∣ings, to remember your own measure, and Christs rule, qui potest capere capiat; let no man 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be over-wise, nor exercise himself in things too high for him; let not such as be meer wa∣ders adventure to swim in deeps, but content themselves in those sholes where they may have sure footing, till God the giver of wisdome do reveale more to them.

They preach most profitably to a mixt auditory consisting off se∣veral scantings of understanding, who serve them all as Josephs brethren were served in Pharaohs house,

The eldest according to his age,* 1.46 and the youngest according to his youth.

That the weakest understanding may gain some light, the weak understanding may gain more light; the good understanding may better it self, and the best may not think the time lost. To make rough things plaine, and to write in a full hand and a legi∣ble character.

This is Gods own manner of teaching,* 1.47 as he saith, I am the Lord thy God, which teacheth thee to profit, which leadeth thee by the way that thou shouldest go.* 1.48 And Saint Paul saith, This I speak unto you for your own profit.

2. [Ʋse. 2] Seeing God would have his word so fair written, that he that runneth might read, we are taught the power and efficacie of the word plainly delivered; they that run and have something else to do and think on, yet cannot escape the power of this word, they shall read this writing although it be in transitu, in passing by.

Belshazzar was a runner, for being amongst his cups, and drinking in the vessels of Gods house amongst his Princes and Concubines, and praising his own Idol-gods, he saw an hand∣writing upon the wall, it was so fairly written, that he could not but read it; and it was so full of terror, that though he had all the means to move delight before him,* 1.49 yet The Kings counte∣nance

was changed, and his thoughts troubled him, so that the joynts of his loynes were loosed, and his knees smote one against another.

The messengers whom the Chief Priests sent to entangle Christ in his words, were runners; they came with purpose to do Christ wrong, but his preaching was like a table so fairly writ∣ten, that they could not but read; and they returned, saying, Ne∣ver man spake like that man.

If they that run from the word may be taken thus with a glance upon it, you may soone conceive what effect it may work in those that run to it, that are swift to hear, that hunger and thirst after righteousnesse; If they that hear or read the word immediately, aliud agentes, may perceive the mind of the Lord by the plain opening thereof: much more they that come of purpose and run to it, that come with appetite and desire after it, with delight in it, with purpose to profit by it, and with due Preparation of the heart by earnest Prayer, for the holy blessing of God upon the Ministry, and hearing of it; therefore quid Scriptum est? quomodo legis? what is written? how readest thou?

2. The assurance that he gives of the performance of his pur∣pose in due time.

The Vision is yet for an appointed time, but at the end it shall speak and not lie. Next verse.

It will surely come, it will not tarry.

This is Rhetorically set down; For

• 1. Here is veritas decreti, the truth of the decree: The Vi∣sion is yet for an appointed time.
• 2. Here is veritas verbi, the truth of the word: it shall speak, it shall not lye.
• 3. Here is veritas facti, the truth of the deed: It will sure∣ly come, it will not tarry.

1. Decretum, the Decree.

The Vision is here put for the thing seen, as you have heard, and that is the declaration of Gods just judgment in the cause of his Church against the Chaldaeans; for he saith the time is appoin∣ted, meaning in his own holy and fixt decree which is un∣changeable.

2. Verbum, the Word.

God will speak his minde by this Vision, and declare what he intendeth against the Chaldeans, and therein he will deal true∣ly and faithfully; for he is truth, he cannot lye.

For these be two Premises or Antecedents to one conclusion, for we may conclude both wayes.

• 1. The Decree of God is past: Ergo veniet, non tardabit, he shall come, he will not tarrie.
• 2. The Word of God is past: Ergo.

From thence we are taught, [Doctr.]

That whatsoever God hath decreed or spoken, shall certainly take effect in the appointed time.

The holy word of Scripture confirmeth this: Indeed who should alter Gods decrees? for he himself will not, I may say truly he cannot change them; for the Apostle saith, he worketh all things after the councell of his will.* 1.50

And the Will of God is himself.

And he cannot deny him self.* 1.51

Neither can he repent, as Samuel told Saul,

The strength of Israel will not lye nor repent,* 1.52 for he is not a man that he should repent.

And if God himself be without variablenesse and shadow of change, his Will being established by his counsell and wisdom, we may be sure that there is no power beneath him that can swerve him from his own ways: for the wiseman saith;

There is no wisdom nor understanding,* 1.53 nor counsell against the LORD.

One reason may serve of this Doctrine.

God is equall, infinite in his wisdom, justice and mercie; to conceive him infinite in power to do whatsoever he will, and not infinite in wisdom to decree whatsoever he will do, were to make him a Tyrant, not a King; but David saith; The Lord is King, and we do ascribe it to him, Tuum est regnum & poten∣tia, thine is the Kingdom and power: for power without equall proportion of wisdom, must needs degenerate into cruelty.

This wisdom foreseeth all things that shall be, this wisdom decreeth all things that he will do, which his power after in the times appointed, doth performe, and bring to act.

Against this Doctrine is Objected. [Object.]

1. Why then do so many texts of Scripture tell us that God repenteth.

Sometimes he repenteth of the good that he hath done: for to make man upon the earth was a good work, yet it is said

And it repented the Lord that he had made man on the earth,* 1.54 and it greived him at his heart.

So to make Saul King over Israel was a good work, for it was his own choise, yet himself saith, It repenteth me that I have set up Saul to be King.* 1.55

Sometime God is said to repent of the evil that he hath done; malum poenae, the evil of punishment is there to be understood. So after the great plague when David had made a fault in numbring the people,

When the Angel stretched out his hand upon Jerusalem to de∣stroy it, the Lord repented him of the evil,* 1.56 and said to the Angel, It is enough, stay thy hand.

And concerning his Word, we have frequent examples in Scripture of events contrary to the letter of his Word. For example,

His word was to Hezekiah by Isaiah, set thy house in order, for thou shalt dye, non vives.

Yet Hezekiah did live 15 years after that; his word was to Nineveh by Jonah, 40 days and Niniveh shall be destroyed; yet yet it fel not out so, and the story saith, God repented of the evil that he had said that he would do to them.* 1.57

To all we answer.* 1.58

• 1. That the Will of God, that is, his counsell decreeing what he will do, is constantly the same and unchangeable, as we have taught.
• 2. Where it is in Scripture charged upon God that he doth re∣pent, we say with Chrysost. it is verbum parvitati nostrae accom∣modatum, a word accommodated to our weaknesse.* 1.59

For we are said to repent when we change our mindes; now the God of wisdom and power never changeth his minde, but sometimes he doth change his operations; there is not mutatio mentis, but mutatio dextrae Exclesi, as S^t. Aug. Paenitudo dei est mutandorum immutabilis ratio; by which he without changing of

his own decree, maketh alterations in the disposition of things mutable.

This for want of understanding in us to comprehend the ways of God, is called repentance and greif in God: but as Aug. saith,

Non est perturbatio, sed judicium quo irrogatur poena; as Saint Paul. I speak after the manner of men, because of the infirmity of your flesh.

3. I approve that received distinction of the Will of God.

• 1. Voluntas signi, of the Signe.
• 2. Voluntas beneplaciti, of his good Pleasure.

1. God doth reveal his ways to the sons of men, and shew∣eth them what he would have them do, and openeth to them the knowledge, and tendereth to them the use of fit means to per∣forme that which he would have them, and so it is said he would have all men to be saved, and to come to the knowledge of his Truth.

According to this revealed Will of God, he doth offer mer∣cy to all, and he doth withall threaten judgment to such as for∣sake their own mercy, as Jonah saith.

And when he seeth cause to call in either his mercy from them that abuse it, or to stop the course of his justice to them whom correction doth amend, then we say he repenteth him of that which he hath either promised or threatned: for clearing where∣of understand.

That God never changeth in promise, or in threatning▪ but on∣ly in things concerning this life; as in all the examples repeated, all those promises and threatnings be used as motives to in∣duce obedience, and therefore they are not absolute but con∣ditionall.

For it is no good argument to perswade a man to be Religi∣ons, and to fear God, abstaining from all the pleasing delights of the world, to promise him his hearts desire, if he know that that promise doth bind God, that whatsoever he do, he shall be partaker of the promise.

And it is no inducement to disswade sin by the commination of judgment, if the judgment must of necessity be inflicted.

Therefore this revealed Will of God is conditionall, and hath

reference to our obedience, and faith, and good life, and use of the means ordained by God and tendered to us.

This is the rule of life, and by this Will is the Church of God governed; for by this he doth reveal himself, both in his word, and in his permissions, and in his operations.

1. God signifieth his Will by his Word; for that doth declare in precepts, prohibitions and examples, what God would have to be done, what not to be done; it revealeth both rewards and punishments; and it useth both promises, and threatnings.

2. God signifieth his Will by permissions, because he declareth thereby, that what he suffereth to be done that he willeth to be effected.

3. By operations; for what God doth, he doth according to his Will.

2. Voluntas beneplaciti, is the secret Will of God reserved in himself, in wi••ch

• 1. There is consilium, the wisdom of God foreseeing what is to be done,
• 2. There is decretum determining it; and herein the coun∣sell of God is not the rule of his Will; for there is nothing in God above his Will: but wiling all things to be thus as he hath decreed, he foreseeth in wisdom what he willeth; and therefore the rule is not with God,

This is good, therefore I decree it; but this I decree, therefore it is good.

Now sometimes there seems to be an opposition between these two Wils of God, which is thus reconciled.

The Will of God is revealed to man

• 1. Either for necessary and absolute obedience, as in the whole morall Law of God.
• 2. For probation and tryall; as in the commandment given to Abraham to offer up Isaak, wherein God concealed his secret Will which was to preserve Isaak: and concealed the purpose of his commandments which was to try the saith of Abraham.

So on the contrary; he sent to Pharaoh commanding him to let Israel go, yet it was not his secret will that Israel should go yet: but the commandment was given to convince Pharaoh of hardnesle of heart; and as in Abraham the commandment did

cause him to declare his faith; so in Pharaoh did it convince him of rebellion to the Will of God.

So all our preaching, wherein we perswade repentance and promise life eternal, it serveth to direct all that look for salva∣tion in the way of life: and it serveth to convince the world of unrighteousnesse if they obey not.

The answer then is, that whatsoever God willeth and decreeth voluntate beneplaciti, by the will of good pleasure doth take ef∣fect: What God willeth voluntate signi by the Will signified, not always.

Reply. How then shall I know what to do, seeing the signi∣fying Will of God is my rule, and that seemeth uncertain, and not agreeable to the secret Will of Gods good pleasure?

Sol. Do as Abraham did; prepare to offer thy son; do as thou art commanded, leave the event and the disposition of thy obedience to God, who wil further reveale himselfe unto thee.

Do as Hezechiah did, set thine house in order, yet use the means by repentance and Prayer to prolong thy life.

Do as the Ninivites did, fast and repent, and call upon. the name of the Lord, and try him, as the Prophet saith, Whether h•• will shew thee mercy or not.

But to bring this home to my text, when God pronounceth the Decree of Judgement against the enemies of the Church, and promise••h mercy to his Church, believe him in both; for neither can Gods enemies repent to change the course of his Iustice, nei∣ther can his Church sinne unto death, that he should take his mercy utterly from it.

So then the Argument holdeth strong, God hath said and de∣creed what he wil do against these Chaldaeans, what for his Church; therefore it shall come to passe.

Quest. But if this be true, [Quest.] what need then is there of Prayer? doth it not argue in us a kind of distrust in the favour of God, when we do not take his word, but are still importunate to solli∣cite his favour?

To this our answer is, that this cannot discourage Prayer, be∣cause the decree is past and unchangable; this is the proper foun∣dation of Prayer; for the Apostle saith;

And this is the confidence that we have in him,* 1.60 that if we ask any

thing according to his Will, he heareth us.

So that it is a necessary knowledge before we undertake to pray, to know what is that good, that acceptable and perfect Will of God.

For we not only lose our labour, but we do also offend God, if we ask any thing against or beside his Will: therefore that we might not run into the errour of the sons of Zebedee, Nescitis quid petatis, you know not what you should ask, Our Saviour hath set down a forme of Prayer so absolute, as that we cannot justifie the asking of any thing according to the Will of God that hath not reference to one of those petitions.

Reply. If then we prevail in our Prayers, [Object.] why do we com∣mend Prayer, seeing all events do follow Gods will and decree, and not our Prayers?

Our answer is, that though the supreme agent in all operati∣ons be the Will of God, [Answ.] yet the hand of operation in many things is prayer, which God hath ordained and commanded as a means to draw forth his Will to execution.

So God giveth every good gift: yet we are without any wrong to God thankful to men, by whose means any good co∣meth to us.

So that the doctrine doth remain firm; Whatsoever God hath promised to his Church, or threatned the perverse enemies ther∣of, that he will surely perform; for the decrees and the word of God are unchangable.

Quest. But when God threatneth me punishment, and de∣nounceth judgement against me; how shall I know whether it be voluntas signi, or bene placiti? is there not an hope left me, that God may repent him of the evil that he threatned?

It is a note of the evil conscience to feare where no fear is, ••e, where there is no cause of fear; an elect man fearing judge∣ment threatned which shall not come near him, feareth where no cause is of fear.

Sol. To this I answer; let not us dispute the Will of God, or search beyond that which is revealed; if God have revealed his Will to us, that must be our guide.

That revealed will hath threatned nothing in us but sin, and sin carrieth two rods about it, shame and feare.

There be two things in a regenerate Elect man.

• 1. A Conscience of his sin.
• 2. Faith in the promises of God through Christ.

So long as we do live, we do carry about us Corpus peccati the body of sin; and as that doth shake and weaken faith, so doth it confirme and strengthen fear.

1. We are taught from hence to believe the Word of God; [Ʋse 1] the Apostle saith, He is faithful that hath promised.

The faithful servants of God have this promise, I will not leave thee nor forsake thee; David believes him, in convalle umbr aemor∣tis non timebo, in the valley of the shadow of death I will not fear. Job believes him, Though he kill me I will trust in him. David be∣lieves verily when he smarts, I shall see the goodnesse of God in the land of the living.

It is a sweet content of the inward man, when the conscience pleads not guilty to the love of sin, though our infirmities mis∣carry us often, that we may say with Nehemiah, Remember me O Lord concerning this, and blot not out the loving kindnesse that I shewed to thy house and to the officers thereof;* 1.61 and with Ezekiah, Remember Lord now I beseech thee how I have walked before thee in truth,* 1.62 and with a perfect heart, and have done that which is good in thy sight. But it followeth,

And Hezekiah wept sore. If he were so good a man why did he weep? if not so good, why did he boast?

Surely we carry all our good amongst a multitude of infirmi∣ties and therefore we cannot rejoyce in our own integrity with a perfect and full joy; yet is it a sweet repose to the heart, when God giveth us peace of conscience from the dominion of sin.

So on the other side believe God threatning impenitent sinners with his judgments; for he is wise to see the sins of the ungodly; he is holy to hate them, he is just to judge them, and he is Omni∣potent to punish them.

Let me give one instance.

The third Commandment in the first Table of the law saith, Thou shalt not take the name of the Lord thy God in vain; what needs any more?

1. Put these two one against another

• ...Thou.
• ...The Lord thy God.

2. Consider what the law concerns, Gods name, wherein standeth

• His glory.
• Our help.

3. What is forbidden, taking it in vaine, and we pray, Sancti∣ficetur, let it be hallowed.

But where all this will not serve; yet this is murus ahenus, a bra∣zen wall, one would think; God doth make yet another fence a∣bout his name, an hedge of thornes. The Lord will not hold him guiltlesse that taketh his name in vaine.

The Lawes of God be unreversible decrees; heaven and earth shall passe, ere one of these words shall sink or lose strength.

Yet the blasphemer feareth nothing; that is a crying sinne in this land; not the houses only, the streets and high wayes resound the dishonour of Gods name; this sin is grown incorrigible.

The Land mourneth because of oaths.

Hoc dicunt omnes ante Alpha & Beta puellae. And beleeve God who cannot lye, He will not hold him guiltlesse that taketh his name in vain.

Thus we may make use of this doctrine, to restraine, if not o∣vercome, and to destroy the dominion, if not the being of sinne in us.

2. For the better rectifying of our judgments, and reformation of our lives, [Ʋse 2] let us observe the consonancy of Gods practice in the world, with the truth of his word; he hath declared himself an hater of evill, and do we not see daily examples of his judge∣ments upon wicked men, how ill they prosper in their estates, what shame and disgrace and losse of all that they have unrigh∣teously gotten cometh upon them; how their posterity smarteth, according to that threatning in the second Commandment, God bringing the iniquity of the fathers upon the children, and visit∣ing it to the third and fourth generation of them that hate him; that we may say, Let him that thinketh he standeth, take heed lest he fall. Whence cometh all this, but from the constant truth of Gods unreversible decrees, because the word is gone out of his mouth? and though the ungodly do not beleeve it though it be told them.

Verily there is a reward for the righteous, doubtlesse there is a God that judgeth in the earth.

We may say of our times as Hecuba did of hers,

Non unquam tulit documenta fors majora quàm fragili loco sta∣rent superbi: for

We live in the schoole of discipline, and the rod of correction is not only shewed, but used with a strong hand, that all men may fear to be unrighteous; we have not only Vigorem verbo∣rum, the vigor of words, chiding sin in our ministry of the word, but rigorem verberum, the rigor of stripes, in the administration of justice; never did any age bring both fuller examples of ter∣ror, then we have heard with our ears, and seen with our eyes; for the wisdome of Gods decrees and the word of Gods truth is ju∣stified in our sight; therefore seeing sentence executed upon evil works, let the hearts of the sons of men be wholly set in them to do evil.

3. Let us consider the vaine confidence of the ungodly, [Ʋse. 3] and compare it with the constant truth of the decrees and word of God; Isay expresseth it fully.

Ye have said we have made a Covenant with death,* 1.63 and with hell are we at agreement; when the over-flowing scourge shall passe through, it shall not come to us; for we have made lyes our refuge, and under falsehood have we hid our selves.

They are answered and confounded.

The bed is shorter then a man can stretch himself on it,* 1.64 and the covering narrower then he can wrap himself in it.

He that is to lodge so uneasily, cannot say I will lay me downe in peace and take my rest.

The Chaldeans invade the Church, they kill, and take posses∣sion, and divide the prey, they oppose better and more righteous men then themselves; their trust is in their strength, and riches, and power, Nec leves metuunt Deos.

What care they who weeps, so they laugh; or who bleeds, so they sleep in a whole skin; who dies, so they live. They trust in lying vanities.

Solomon saith.* 1.65 Though a sinner do evill an hundred times, and his dayes his prolonged, yet surely I know it shall be well with them that feare God,* 1.66 which feare before him: But it shall not be well with the wicked, neither shall he prolong his dayes which are a sha∣dow, because he feareth not before God.

God hath made an Act against them, their judgment is sealed, they have nothing but vanity and lyes to support their stagger∣ing and reeling estate of temporal felicity; God is not in all their wayes, nor the direction of God to manage them, and therefore not the protection of God to defend them; he leads them into temptation, but he doth not deliver them from evill.

But God is a Rock for foundation, and a Castle for defence to all such as put their trust in him.

3. The patient expectation which he requireth in the Prophet for the peformance of this promise;

Though it tarry, wait for it.

We must not not think long to tarry the Lords leasure; [Doctr.] it is the Prophets rule, He that beleeveth shall not make haste;* 1.67 and it is Davids precept, Wait on the Lord, and keep his way.

And we have Jobs example, All the dayes of my appointed time will I wait.

The promise of the Messiah was made in Paradise, The seed of the woman shall bruise the head of the Serpent.

This was the Gospel that God himself preached to the Ser∣pent, and all the sacrifices of the old law, and all the Prophecies of former ages, and all the Types in the Old Testament, were Commentaries upon this text; the Fathers in all ages of the Church before Christ, rested on this; the Apostle saith of them,

These all died in faith, not having received the promises, but ha∣ving seen them a far off and were perswaded of them,* 1.68 and embraced them.

1. Because this doth best fit the constant decree of God, that we do rest in it; [Reas. 1] for it were in vaine for us to serve a God whom we might not trust, and upon whose word we could not build as∣surance. It is the Apostles rest, Scio cui credidi, I know whom I have beleeved.

2. Because this doth best declare our faith, [Reas. 2] for faith being of things not seen in themselves, the Apostle saith here, we see in a glasse; faith is a Christian mans Prospective, through which he beholdeth all things far off as if they were near at hand.

3. Because this is an exercise of our patience; [Reas 3] for ye have need of patience,* 1.69 that after ye have done the will of God ye might receive the promise,

For yet a little while,* 1.70 and he that shall come, will come and will not tarry.

4. This also doth exercise our hope; [Reas. 4] for hope is nourished and fed with future objects as sense is with present; and hope hath that wise forecast, that as soon as the seed is cast into the ground, hope is at work to gather in the harvest.

Rejoyce in hope.

Saint. Bernard doth teach us to make use of this doctrine, [Ʋse.] of awaiting Gods leasure; for first he layeth a good foundation.

Tua considero in quibus tota spes mea consistit;

• 1. Charitatem adoptionis:
• 2. Veritatem promissionis.
• 3. Potestatem redditionis; upon this he buildeth.

Dicit fides, parata sunt magna inexcogitabilia bona à Deo fideli∣bus suis.

Dicit spes, mihi illa servantur.

Dicit charitas, curro ego ad illa.

We must be very tender how we do invade the royalties of God; Christ saith, that his Father hath kept the times and sea∣sons in his own power, he will have the alone managing of them.

They that cannot tarry the Lords leasure, do commonly fall into one of these two evils.

• 1. Either they murmure impatiently at God, and quarrel his delay, as Israel did when they came out of Egypt.
• 2. Or else they seek unlawful means to accomplish their de∣sires; so the woman of Endor gets customers.

Against these,* 1.71 Let patience have her perfect work, that ye may be perfect and entire, wanting nothing.

This work is thus perfected.

1. Let us not be too busie to search into the wayes of God, to know things to come.

It pleased God before the coming of Christ in the flesh, to re∣veale much of his purpose concerning the time to come by the ministry of his Prophets; and the Devill finding men taken with this desire of the knowledg of future events, did erect his oracles, whose giddy and dubious predictions did so infatuate the world, that few did undertake any matter of moment, without consult∣ing the oracle; the Devill grew rich by the offerings and pre∣sents

that were given him for divination, when the successe sort∣ed, and he lost nothing of reputation or belief, when it failed, because all his oracles were of ambiguous sense, for to carry if need were, contrary constructions.

And it is a thing admirable which the wisdome of observation hath recorded to the honour of Christ, that at his coming into the world all oracles grew speechlesse, to shew that he that should dissolve the works of the Devill was come.

The head of this Serpent being now by his coming bruised, the way to establish our hearts, is to rest in the Lord, and not to be too busie with the Key of his Closet, and to content our selves with so much knowledge of things to come, as either

• 1. The wisdome of foresight may read in the volume of rea∣sonable discourse.
• 2. Or the faith of Gods holy ones may read in the written word of holy Scripture.
• 3 Or the judgment of those Sholars of nature may finde by searching the great book of the creatures; for these open things are for us, and here, qui potest capere capiat, he that can let him re∣ceive it.

It hath been the fault of many, that they have so anxi∣ously discrutiated themselves with the solicitous inquisition of the future, that they have too much neglected the present, and desiring to know what God would do for them hereafter, both themselves lose the sense, and God the thanks of that good that he was then doing.

God hath his wayes and his paths where his footsteps are not seen.

2. Let us take the word of God for his promise and threat∣nings, whatsoever appearances do put in to counterswade.

In the case of my text, The oppressed Church must tarry; they have two promises

One of their own deliverance and restauration.

Another of their enemies confusion and ruine. God hath pro∣mised both; yet against this promise, the Church which hears of comfort, feels smart, and their threatned enemies rejoyce and divide their spoyle; the assurance is, God cannot lye, and repen∣tance is hid from his eyes.

Why should man desire better assurance then the word of God to fix and establish his heart? seeing al things had their being from the word, and no man now in being doth not live by bread only, but by every word that proceedeth from the mouth of God?

3. To perfect our patience, that we may wait the Lords lei∣sure, we must beforehand consider that the Vision may tarry; the promises of God which shall be fulfilled in their fulnesse of time may be foretold long before.

Christ was promised in Paradise, some do think the first day of the world to man, i. e. in the day of mans creation, the eve of the first Sabbath; but he was not borne till almost 4000 yeers af∣ter; yet the faithful in those times waited for the coming of Christ, and tarried with patience till he came.

4. God himself waited 120 yeers for the repentance of the old world, all the while the Arke was preparing; it is the Apo∣stles phrase,

The long-suffering of God waited.

If God have the patience to wait on us for our good,* 1.72 this may perfect our patience in our waiting on him for our own good.

Saint Paul calleth this The riches of his goodnesse and forbear∣ance and long-suffering,* 1.73 and saith that The goodnesse of God lead∣eth to repentance.

If we consider his provocation, and how our daily sins tempt him to repent that he either did make us, or do any thing for us; all which are in his sight, and all which his soule abhorreth; and if we compare this his patience with our passionate bitternesse upon the least provocation; and consider how ready we are to call for fire from heaven to consume them that anger us; we shall see that God doth wait for our repentance with much patience; and who would not wait upon such a Lord?

5. Let us consider how willingly we do attend and observe those that can do us any good; how early we rise to be sure to prevent their hours; how well our hopes do support us, and stay our stomacks, though many delays interpose their stop, and threaten failing: yet the successe of expectation in things tem∣poral depending on men is always uncertaine; for there are no bounds that can oblige humane favour, not merits, not rewards, not promises, not oaths; but the promises of God are Yea and Amen, as he saith

The vision is yet for an appointed time; at the end it shall speak and not lye: it wil surely come.

This assurance that we have from the Word doth make expe∣ctation easie; it is no pain to tarry for that which shall not faile us.

Jacob thought the seven years a short time bestowed for Ra∣chel, because he loved her, though he served and was not his own man till he had fulfilled the time.

Neither doth that of Solomon discourage our tarrying the Lords leasure, because he saith,* 1.74 Hope deferred maketh the heart sick.

• 1. Because, if that hope be of some things temporal, depending upon the favour of the times, or persons of men, there may be a failing, therefore delay is a disease in such cases, and maketh the heart sick.
• 2. But hope in-the promises of God determined to their certain time, cannot be said to be delayed; for his hope is in vain, who hopeth any thing before the time.
• 3. And again, where hope resteth in the Word and Promise of God; neither the alterations of persons, nor the vicissitude of times, not the intercurrence of impediments can any way crosse the purpose, disable the means, or defeat the end of Gods decree.

Further, if we understand Solomon of hope rightly grounded on the promise, and construe the deferring it, not to any protraction beyond the time, but to the long expectation of it in tempore suo, which desire of fruition doth make long, that that hope maketh the heart sick, we must not understand this sicknesse as a disease of the heart: for when the Church saith,

Stay me with flagons, and comfort me with apples, for I am sick of love.* 1.75 Let no man think that this sicknesse was any disease in the Church; we may say of it as our Lord did of Lazarus his sick∣nesse, This siknesse is not to death.

This is but fervour of the Spirit, and earnestnesse of desire, as Bern. saith; it is taedium quoddam impaetientis desideris; he means and holy impatience, quo necesse est affici mentem amatoris absente eo quod amat, dum totus in expectatione quantamlibet festinationem reputat tarditatem.

This is an wholesome sicknesse; it is the disease of the whole creation, and of all the Elect;

For we know that the whole creation groaneth and traveleth in pain together untill now.* 1.76

And not only they,* 1.77 but our selves also, which have the first fruits of the Spirit; even we our selves groan within our selves waiting for the adoption, to wit the redemption of our body.

This vers. 19. is called the earnest expectation of the crea∣ture, waiting for the manifestation of the sons of God: This is not weaknesse of the flesh in the Elect, but fervour and strength of the Spirit.

So David longed as he professeth.

My soul longeth,* 1.78 yea even fainteth for the courts of the Lord, my heart and my flesh cryeth out for the living God.

And this desire goeth with us to heaven; for even there the souls must wait, and they are full of this holy desire; which proves that their happinesse is not consummate till the resur∣rection.

For the soules under the Altar cry with a loud voice, saying, How long O Lord, holy and true, dost thou not judge and averge our bloud on them that dwell on the earth?* 1.79

This desire is Cos••orationis, the whetstone of prayer; for the more our hearts are established in the assurance of the truth of Gods promises, the more is the fire of this desire kindled and en∣flamed in us, and then it breaketh forth into prayer, and the prayers that are fired at the Altar of zeal, asend the next way to the throne of grace.

Christ himself kindled this heat in us when he taught us to pray to our father, fiat voluntas tua, thy Will be done: for we may tarry the leasure of the fiat in faith, and yet desire it with fervency; for in nothing do we more declare our concurrence with the will of God, then in our earnestnesse in prayer to him to fulfill his Will.

For Application of this point, let us look back to the Vision; it is double. For God revealeth,

• 1. The purpose of his fierce wrath against the enemies of his Church, whom he threatneth to consume.
• 2. His promise of mercy to his Church, that he will restore it

• to the joy of his countenance, and give it rest from all her enemies.

This promise of God holdeth to the worlds end; even the whole Vision is for appointed times.

Therefore the distresses of the Church must ever be comforted with those comforts; for these the Apostle doth call The com∣forts wherewith we are comforted of God. All other comforts spend themselves into breath, and vanish and leave the heart oppressed as it was; the Vision of Gods revealed comfort establisheth the heart, for this telleth us where we may have rest for our souls; namely in the decree and promise of God.

And needfull is this comfort now; for though our Church by the good favour of God do enjoy the liberty of the Word in peace, under the gracious government of our King, whom God hath annoynted defender of the Faith:

The Protestant and reformed Churches in other parts of the world do at this present smart for it; long have they lived un∣der the rod of the Spanish inquisition; long subject to the sugil∣lations of the Jesuits their mortall enemies.

But now the sword of massacre is drawn against them; before there were some attempts made upon the persons of some few of the Religion, or some encroachment made upon their goods.

They thought it gain to lose all for Christ, so that they might win him, and be found in him; but now the poor distressed Church heareth the voyce of the daughter of Babel crying out against her, Nudate, Nudate. First discerning them, and then, but who can tell what then? the true Church lying at the mercy of Rome shall find her mercies cruel.

We cannot but take notice of it, that the Church of Rome is both a strong and a bloody enemy; she is not yet stupannated, nor past teeming; she aboundeth in continuall sucerescence of new seed.

Cardinal Bellarm. under the name of Tertus doth wonder why our King should fear the cruell dominion of the Pope, under whom all his Tributaries do so well.

And the humble Supplicants to his Majesty for the liberty of conscience as they call it, and for Toleration of the Romish Re∣ligion

have urged the peaceable state of our neighbours in France, where the Papist and Protestant do both exercise their Religion in Peace.

We now see they feele and smart for it, that there can be no peace with Jezebel of Rome,* 1.80 so long as her whoredomes and her witchcrafts are so many. She lieth lurking in the secret places, to murther the innocent; her patience is limited with no other bounds, but Donec adsint vires, till they have strength. Nuni proximus ardet Ʋcalegon, They have declared themselves here what they would have done; Our comfort is in this Vision, and we must tarry and wait the Lords leasure.

Haman the Jesuit hath got a decree against the Reformed Church in France to root it out, and the sword is now drawn a∣gainst them: the Protestants in Bohemia have felt the edge of the Romish sword, she that cals her selfe mother of the Christi∣ans, ostendit ubera, verbera producit; she pretendeth love. Savus amor docuit natorum sanguine matrem commaculare manus.

And the Church makes pitiful moan, saying,

Shall they therefore empty their not, and not spare continually to stay the nations?* 1.81

But we know that God is good to Israel, to such as be true of heart: God hath a sword too, and he is whetting of it; he hath a quiver, and it is full of arrows; he is bending of his bowe, and preparing his instruments of death, and he hath a right hand, and that shall find out all his enemies.

How shall we wear out the weary houres of time, till God come and have mercy upon Sion? we have many ways to deceive the time.

1. The idle think the time long; whilst we have therefore time let us do good, we have work enough to work out our salva∣tion with feare and trembling, to make our Calling and Election sure, ro seek the Lord whilst he may be found, to wash us and make us clean, to put away the evil of our works, to cease to do evil, to learn to do well: to get and keep faith and a good con∣science, to walk with our God.

They that well consider what they have to do, borrow time from their natural rest, from their meats, from their recreations, to bestow it on the service of God.

There be that overcharge themselves with the businesses of the world, with the care of gathering riches, with ambitious thoughts of rising higher, with wanton desires of the flesh, with sensual surfeits in gluttony and drunkennesse, and the day is not long enough for these children of this world, to whom I say with the shepheard,

Quin tu aliquid saltem potius quorum indiget usus.* 1.82

Are these the things you look upon? non relinquetur lapis super lapidem, There shal not be left a stone upon a stone Walk circum∣spectly, not as fools but as wise, redeeming the time because the days are evill.

Remember your Creation to good works that you should walk in them, and whilst you have the light walk in the light, Ambulate in luce, Ambulate digni luce.

2. To sweeten the delay of the vision, and to shorten the time of our expectation, let us heare our Saviour saying Search the Scriptures. There

• 1. We shall find the promises of God made to his Church in all ages thereof, beginning in Paradise at semen muli∣eris the seed of the woman, and so continuing to the fall of the great strumpet, the ruine of Babylon in the Revelation; where∣in we shall find God to be yesterday, and to day, and the same for ever.
• 2. We shall read the examples of Gods mercy to his Church, and judgement of the enemies there of all the Bible through.

It is a work for the Sabbath as appeareth in the proper Psalm for the day, To praise God for this,* 1.83 to sing unto the name of the most high.

The Church professeth it•••••• 〈…〉〈…〉

Thou Lord hast made me glad through thy work,* 1.84 I will triumph in the works of thy hands.

The works of God are these.

[ 7] When the wicked spring as grasse, and when all the workers of wickednesse do flourish, it is that they shall be destroyed for ever.

[ 9] For lo thine enemies O Lord, for do thine enemies shall perish; all the workers of iniquity shall be scartered.

[ 01] But my horne shall be exalted like the horne of an Ʋnicorn; I shall be annointed with fresh oyl.

[ 11] Mine eye shall see my desire upon mine enemies, mine eares shall heare my desire of the wicked that rise up against me.

[ 12] The righteous shall flourish like a palme-tree, he shall grow like a Cedar in Lebanon.

[ 13] Those that be planted in the house of the Lord, shall flourish in the Courts of our God.

[ 19] They shall bring forth more fruit in their age, they shall be fat and flourishing. The use of all,

[ 17] To shew that the Lord is upright; he is my rock, and there is no unrighteousuesse in him.

These be meditations of a Sabbath of rest, and the word of God giveth full examples of this truth, and daily experience in our own times offereth it.

3. The Scripture doth put into our mouths Psalms and Hymns, and spiritual Songs, teaching us to sing and to make melo∣dy to God in our hearts.

Excellent to this purpose are the Psalms of the Bible, and if we sing merrily to the God of our salvation, this will passe a∣way the time of our waiting for the promise of God cheerfully; we shall not think it long.

For this did David desire to live. Oh let me live, and I wil praise thy name.

4. The Scripture is full of heavenly consolations to establish the heart; that it shall not sinke under the burthen of this expe∣ctation, for in the Scriptures, the Spirit of God speaketh,

Let him that hath ears to hear, hear what the Spirit speaks to the Churches: this Spirit Christ hath left in his Church to be the com∣forter of his Church, to abide with it for ever: we have the ear∣nest of this Spirit to bind the bargain of eternal salvation.

We have the first fruits of this Spirit.

We have the testimony of this Spirit witnessing with our Spirits, that we are the Sons of God, and if Sons, then Heyrs, and Co heyrs with Christ.

3. To spend the time of our waiting here for the promise of God, we have the holy exercise of Prayer; this doth bring us to a familiar conference with God, and as in hearing and reading of holy Scripture, we say, Audiam quid loquatur Deus;

So in Prayer God saith, He shall call upon me and I will heare him, I will be with him.

In Prayer we may challenge God of his promise, as the Psal∣mist, Do well O Lord unto thy servant according to thy Word.

Remember thy Word unto thy servant,* 1.85 upon which thou hast cau∣sed me to hope.

Faith and feeling are not always joyned together; therefore in the want and expectation of Gods promises we pray, building upon the Word of God, because we know,* 1.86 For ever O Lord thy Word is setled in heaven.

Saint Augustine saith of Prayer, it is oranti subsidium, and help to him that prayeth; deo sacrificium, a sacrifice to God; daemoni∣bus flagellum, a scourge to the devils.

• 1. It helpeth us, for it setteth us in the face of God, and bringeth us into his conference; and the time can never seem long to us, that is spent in that company.
• 2. It is a sacrifice to God; for it is the performance of a duty by him commanded.
• 3. It is a scourge to the devils, and to all his agents; for when we pray against the evil, our God heareth us and deliver∣eth us from evil.

Vers. 4. Behold his soule which is lifted up is not upright in him: But the just shall live by his faith.

GOd having directed the Prophet concerning the Vision in the two former verses, 1. For the Publication, and then for the expectation thereof; He cometh now to the Vision it selfe, which containeth A Declaration of his holy Will in his general Administration of Justice, and so doth not only serve those times and persons present, but may be extended to all times and persons so long as the world endureth.

And Gods shewing hereof maketh it a Vision to his Prophet, and so to his Church, and so it begins at Behold.

Now the answer of God doth first prevent an objection which might arise out of Gods former words; for when he saith of the vision, that the time is appointed for it, and though it tarry, the Church must wait: as implying that it might be long before it were fullfilled; the Prophet might enquire; but what shall the

People do in the mean time? how shall the afflicted hold out till that time appointed?

Therefore in the rest of the chapter,

• 1. He cleareth that objection, vers. 4.
• 2. He revealeth the Proceedings of his Justice, against sundry sins in all the rest of the chapter.

For the first let us examine the words.

Behold. Here he openeth the eyes and cleareth the sight of the Prophet, and of the Church to see the Vision, requiring us to take the matter into serious consideration, as the Apostle saith, Consider what I say. Let him that hath ears to heare, hear what the Spirit speaketh unto the Churches; so is this word often used in Scripture to move attention.

His soule which is listed up in him is not upright.

Interpreters do two ways understand these words, either thus, He that is not upright, his soul is lifted up; or by Conversion.

He that is lifted up is not upright. This last we follow, and this I take to be Gods meaning.

It is true in the first sense that the ungodly man seeketh trust elsewhere then in God, and doth strengthen himselfe in the ma∣lice or pride of his heart.

But God would shew here that whosoever is thus big-swoln in the pride of his heart, hath not rectam animam, some read qui∣etam or tranquillam animam, a right or a quiet soule.

It agreeth well with the Prophets complaint of the insolenty of the Chaldaeans, that they being now lifted up with the glory of their many victories, their souls are not upright; wherein he declareth them horrible offenders, and therefore obnoxious to his high displeasure.

Mr. Calv. doth understand this place thus, that God declareth his just judgment against the Chaldaeans, that because they have tru∣sted in themselves, they shall have no peace in their souls, but some new suspicions shall still arise to disquiet them, or new hopes to put them on upon fresh adventures, or some new fears to discrefiate them, so that they shall never rest in their souls.

Arias Montanus and Ribera a Jesuit do both follow a corrupt Translation.

Ecce qui incredulus est non erit recta anima ejus. Whereas he

speaketh not of unbelief, but of pride of heart which yet doth in∣clude infidelity, because such do translate the trust that they ought to place in God alone unto themselves, and their owne means of accomplishing their intendments: but our reading doth much better agree with our copy.

It followeth in the second part of the Antithesis, But the just shall live by his faith.

And here let me first tell you that this sentence is cited in the New Testament often.

1. Rom. 2.17. As it is written, the just shall live by faith.

2. Galat. 3.11. But that no man is justified by the law in the sight of God, it is evident; for the just shall live by faith.

3. Heb. 10.37. For yet a little while, and he yet shall come, will come and will not tarry.

38. Now the just shall live by faith, and if any man shall draw back, my soule shall have no pleasure in him.

In all these foure places the words have one and the same sense.

The just man, that is, he who is justified by a saving faith, shall be supported by that faith; so as whatsoever either outward or inward calamities shall assault him, his faith shall carry him through all: because putting his trust only in God, in the confi∣dence of the Mediation of Jesus Christ, he shal have peace of con∣science, and shall take all that befals him in good part. So then, 1. By the just, we do understand not any legal righteousnesse, such as standeth in the performance of obedience to the whole law; which no man but Christ, God and man could perform: but an Evangelical righteousnesse, which doth consist in a godly zeal, and holy endeavour of obedience to the law, according to the measure of that grace which God hath given to men, and whereunto is joyned both repentance of all sins, and an holy sorrow that we do come so short of that full obedience, which in duty we do owe to God.

And where he saith vivet he shall live, he doth mean both a na∣tural, a spiritual and an eternal life.

1. A natural life; for faith doth make that to be a life which else were a death; for the wicked are dead in trespasses and sins; so Christ saith, let the dead bury their dead, and the wanton wid∣dows

are said to be dead even whilest they live. But by faith our natural life hath life put into it, as the Apostle saith,

And the life which I now live in the flesh,* 1.87 I live by the faith of the Son of God, who loved me and gave himself for me.

And surely this comfort must be applied in my text, so, though not so only, to cheer the natural life of the distressed Jews, against the many oppressions of the Chaldaeans, that their faith in the promise of God must be their life, as David saith, I had verily fainted, but that I believed to see the goodnesse of God in the land of the living.

There faith preserved the natural life of David.

2. This includeth also a spiritual life, which is the conjuncti∣on of our soule with God by Jesus Christ; for what doth quicken us but our faith? for by faith Christ dwelleth in us, and by faith we are rooted and grounded in him.* 1.88

3. This includeth an eternal life: for how do we come to be where Christ is, but by faith? Christ first testifieth of the faith of his Church, then he prayeth: Father, I will that they which thou hast given me, may be with me, that they may behold the glory that I had with thee, &c.

They that overcome this world do overcome it by faith, and such as have this faith do grow boysterous and violent, They take the Kingdome of God perforce.

And this perchance gave occasion to the various lection, some reading in the present vivit doth live, some in the future vivet, shall live; some understanding the natural and spiritual only, o∣thers only the eternal life.

But I understand the promise extended as the Apostle saith, to both; for godlinesse hath the promises of this life, and that which is to come.

This sheweth what is meant here by faith, not the historical faith, by which we understand what the Will of God is.

Not a temporary faith, which trusteth in God for a time, and after falleth off from him.

Not the faith of miracles which even some wicked Persons whom Christ will not know at the day of judgement had.

Not the faith of hypocrites which seemeth and is not; but a justifying and saving faith. For we must live by the same faith

here by which we must be saved hereafter.

And this faith is called the ground of things hoped for.

Cicero defineth the Latine word fides of fiat; for it implieth performance.

Saint Augustine of the word fides saith, Duae syllabae sonant: Fides, prima à facto, secunda à dicto, which may have a double construction.

• 1. With reference to God: for his dictum doth assure factum; and that is our fides.
• 2. With reference to us; for as Augustine saith, fac quod dicis & credis, do what thou sayst and thou beleevest.

I will not conceal from you the dissection of this word Fides, as a witty Ancient hath anatomized it into five several letters, by which he collecteth the ingredients which must meet in a saving faith.

1. F implyeth facere, to do, as the Apostle saith,* 1.89 Not the hearers, but the doers of the law shall be justified And Christ saith,

Not every one that saith unto me Lord, Lord,* 1.90 shall enter into the Kingdome of heaven, but he that doth the Will of my father which it in heaven. For a man must not be of the number of them who confesse God with their mouths and deny him in their works.

2. I, this importeth Integritatem, Integrity, which doth ex∣presse it selfe in believing all the Articles of Christian faith, for that faith which is not entire doth not hold fast, and there is no trusting to it.

3. D, that implyeth Dilectionem, love;* 1.91 for our faith must work through love; And Saint Bernard saith, Mors fidei est separatio cha∣ritatis, faith without love is dead. And again he saith, ut vivat fides tua, fidem tuam dilectio animet.

And in the schoole, that faith which is not joyned with love, is called fides informis, an unformed faith.

It is St. Augustines, saying. Cum dilectione fides est Christiani, sine dilectione fides est daemonis.

For we find that the devils confest Christ. Confitebantur (saith Saint Augustine) Daemones Christum credendo, non diligendo; fidem habebant, charitatem non habebant.

4. E, implyeth Expressè, expressedly; for it is not sufficient to

retain faith in the heart, but we must also strive to expresse it two wayes.

• 1. In the fruits of faith, good life.
• 2. In the outward profession, as the Apostle doth joyne them together, With the heart man beleeveth unto righteousnesse, and with the tongue he confesseth to salvation:* 1.92

Against those Nicodemites which come to Christ by night, and all those who think it enough to reserve the heart for God, though their outward deportment be fashioned to the time and place and persons, where, when, and with whom they do live.

5. S. which standeth for Semper, alwayes, which doth express perseverance; for it is no true faith if it do not hold out to the end.

Let us now put all together; a true faith must be entire, work∣ing alwayes by love, so that men may see our good works, and glo∣rifie God which is in heaven.

In a word, the faith here mentioned is an holy apprehension, and a bold application of the favour of God to his Church, in the mediation and merits of Jesus Christ, by whom we do beleeve that God is in Christ reconciling us to himself, and the just man doth live by this faith. De verbis hactenus.

The words thus cleared, we come now to the division of this text.

It containeth an Antithesis, wherein two contraries are set in opposition one against the other.

• 1. The man that is lifted up;
• 2. The just man.

1. Of the first he saith, non recta est anima ejus, his soule is not upright.

2. Of the second he saith, ex fide vivet, he shall live by faith.

In the first I note two things.

• 1. His notation, Elevatus, lifted up.
• 2. His censure, Non recta est anima, his soule is not upright.

1. His notation: Elevatus.

This is a thing that God loves not; for it it said, God resisteth the proud; that is the point of doctrine in this place.

God taketh offence at such as are lifted up. [Doct.]

It was the fall of the Angels that kept not their first estate, ero similis altissimo.

It was the fall of man: Behold man is become like one of us, know∣ing good and evill.

Some think this part of the text meant of Nebuchadnezzar, the proud King, whose heart was so big swolne with his great victories, that in the ruffe of self opinion he ascribed all to him∣self, and therefore was turned to graze, as in the story of Dani∣els prophecie we read.

Remember the fearful quarrel of Christ with Capernaum, And thou Capernaum, which art exalted to heaven,* 1.93 shalt be thrust downe to hell.

It is one of the works of the preaching of the Gospel, I may call it one of the miracles of the power of our ministry.

Every mountain and hill shall be brought low. Chrysost. Elatos & superbos nomine montis denunciat,* 1.94 he cals the proud by the name of a mountain; the early and the later rain that falleth on them doth slip off and fall into the under vallies, and the vallies (as the Psalmist saith) do abound with corne.

The power of the Word extendeth to the humiliation of ma∣ny that are lifted up; for it revealeth unto us Christ, without whom we can do nothing, without whom no man cometh to the Father. And this leaves us nothing to lift us up.

I have spoken of this sin out of the former chapter, where the Chaldeans proud of their victories, do rejoyce and ascribe the glory thereof to themselves. And from the mouth of an heathen man, Artabanus the Uncle of King Xerxes I take it,* 1.95 gaudet De∣us eminentissima quaeque deprimere, his reason,

Quia Deus neminem alium quàm seipsum sinit magnifice de se sentire.

Yea sometimes we finde when God doth owe a man a shrewd turn, he will lift him up himself that he may throw him downe; as David complaineth, Thou hast lifted me up and cast me downe. But the lifting up here understood, is the pride of heart which maketh men to esteem of themselves above all that is in them; such are their own Parasites; and the Wiseman saith, there is more hope of a foole then one of these.

In this Argument I went so farre in the former chapter, as to teach you two things,

• 1. To decline this as a disease.
• ...

• 2. To embrace the remedies against it.

8. Reasons I gave against it to perswade declining of it.

• 1. It trespasseth primum & magnum mandatum legis, the first and great Commandment of the Law, &c.
• 2. Connumerat nos filiis Sathanae, patri fil. superb.
• 3. Exterminat charitatem, voluntas Dominium exercet,
• 4. Subjicit nos opposicioni divinae, Deus resistit superbis.
• 5. Tollit à nobis talentum dum nostra quaerimus.
• 6. Male nos decet, poore and proud.
• 7. Nullum vitium Sathanae magis placet.
• 8. Superbus ingratus, and so omnia dixeris.

The remedies,

• 1. Serious consideration of our selves.
• 2. Studious searching in the word of God.
• 3. Putting our selves often in the sight of God.
• 4. Frequent casting up the favours of God to us.
• 5. Earnest and devout prayer.

This is a slie and cunning insinuation of Satan, to lift us up in our own opinion; there is a tang of our hereditary corruption that runnes in the same channel with our blood; we are all apt e∣nough to value our selves above the lone price.

Few of the mind of Agur the son of Jakeh, I am more brutish then any man.

Few of the mind of Saint Paul, Of whom I am cheif.

It is a great victory that a man hath gotten of himself, if he be once able to keep himself under; for whether we do encrease in outward goods or spiritual graces, we shall have much ado to avoid this sin.

2. The censure, Non est recta anima ejus.

This Physitian doth search the disease to the bottome, he finds where the fault is; the soule is naught, the inward man is cor∣rupt.

And if the light that is in us be darknesse, how great is that dark∣nesse? It is the searcher of hearts and reines, that findeth this fault; who but he can examine and try the inward man?

We see what bodie, what complexion, what stature man hath; we may see what honours he attaineth in the world, how he encreaseth goods, what delights a man useth for recreation; we cannet see what souls men have, rectas an obliquas.

But if we see and observe men proud and lifted up high in their own opinion, we see there is cause of fear, that they have not rectas animas, right souls.

And though the judgment of our brethren belong not to us, yet let us judge our selves by this; for if we do finde in our selves an elevation above our pitch, [Doctr.] that either the opinion of our wis∣dome and strength, or riches, or honours, or friends do swell us, it is a certain Symptome of a diseased soul.

1. Because this lifting up doth dislodge God from the soul, he will not dwell with a proud man, he hath so declared himself. [Reas. 1]

For thus saith the high and lofty one that inhabiteth eternity, whose name is holy: I dwell in the hight and holy place,* 1.96 with him al∣so that is of a contrite and humble spirit, to revive the spirit of the humble: to revive the spirit of the contrite ones.

Now as Augustine saith, Vita corporis anima, vita animae De∣us. If he say to our soul, I have no delight in thee, we may com∣plain in pace mea amaritudo, our soul is sick even to the death.

2. Because this pride of life which lifteth us up, [Reas. 2] is not able to keep us up; for the elevation of our souls is like the violent casting up of an heavy body into the aire, which will fall down againe with its own weight;* 1.97 it is a mans own lust that draweth and dri∣veth and forceth him up.

And if Satan do put his help to it to lift us up, he will be the first that will put hand to the casting of us down again.

When he had lifted up Christ to the pinnacle of the Temple, the next temptation was, Cast thy self down.

3. Because this pride of life filleth the soul so full of it self, that there is no roome for the spiritual graces of God to dwell there; [Reas. 3] Christ lodged in a stable, quia non erat locus in diversorio.

4. Because as the eating of somethings doth put the mouth out of taste, that it cannot relish wholesome food; [Reas. 4] so the plea∣sing of the souls palate with the lushious sweetnesse of tempo∣ral vanities, doth make the soul out of taste with the bread of life, that wholesome dyet which should keep our souls in health.

Let us make profit of this Doctrine. [Ʋse.]

1. Let it be the main and cheif care and study and endevour of our whole life to get and keep animam rectam, an upright soule.

To keep your accompts strait, to keep your estate upright; to keep your body in health by a regular observation thereof, to keep your interest in the love of your freinds: all those be lawful cares of life, and this is an incumbent duty which obligeth and enga∣geth all men: but let not these cares swallow us up, and devour our whole life.

These things perish in the very using of them.

The soul of every man, that, is the man; if that be not kept up∣right, What profit will it be to a man to winne all the world, and loose the soul?

In the last day an upright soul will be able to stand it out be∣fore the judgment seat, when they that have kept all things upright but their souls, shal see that none but upright souls are happy.

2. Let us therefore not stand wishing I would I had such a soul, [Ʋse. 2] as Balaam, I would I might die the death of the righteous; but let us study and use the means to get such a soul. These are

1. The Word; for in that the Spirit speaketh; there is a sound of the voyce that commeth to the ear, that is not enough, there is the Spirit speaking to the soul; that's the Sermon, the Spirit of God is the Preacher, the souls of men are the audience. So the Psalmist,

I wait for the Lord, my soul doth wait, and in his Word do I hope.

2. The Sacrament of the Lords Supper, for that is spirituall meat and drink, the Pabulum animae, it is both meat and medi∣cine, worthily received; it is Emanuel, God with us.

I may say to you my brethren, as Christ said to the woman of Samaria:* 1.98 If you knew the gift of God, and understood what grace is offered you in the word and Sacrament, and how beneficiall they are, how nourishing, how cordiall to the inward man; you would not come to the Word when your leasure served, but you would put by all businesses, and make them attend that service: you would not receive the Sacrament once a year, if so much; but your Word would be Desiderio desideravi comedere hoc pascha. I only say with Christ,

If you know these things, happy are ye if ye do them.

3. Confession to God is another good means; keep the soul

upright; we say, even reckonings make long friends.

There is a threefold Confession.

• 1. Confessio fraudis; quid omisi?
• 2. Confessio facti; quid feci?
• 3. Confessio laudis: quid retribuam?

Here is work enough to take up the whole life of man, and this keeps our accompt with God even.

4. I must never leave out prayer; that must make one in all the exercises of Christian life; pray continually. And let our petiti∣on be that God would give us wisdom from above; to direct us in the ordering of our souls so as we may ever keep them upright: for it is not in man to order his ways, much lesse to govern his own soul; let us therefore pray to him who chalengeth interest in all souls, who is called The Father of Spirits; and who saith All souls are mine.

We have a good encouragement from Saint James;

If any of you want wisdom,* 1.99 let him aske of God who giveth to all men liberally.

And Christ hath promised that whatsoever he shal ask the Fa∣ther in his Name, he wil do it.

5. It wil help to keep our souls in integrity, to have regard of our conversation, of our calling, of our recreations, of our time, of our means.

• 1. That we keep good company, which may not corrupt our manners, either consilio or exemplo, by counsel or example.
• 2. That we live in a lawful calling, that we may have the testimony of a good conscience; that the means of our mainte∣nance are honest and lawful, and that we do not spend the wa∣ges of unrighteousnesse, that defileth the soul with an indelible pollution, all your prayers and almes wil not purge you.
• 3. That your recreations be both lawful and moderate, such as may make you more fit for the service of God, not such as may make you suspend the time wherein God should be served, not such as may provoke you to impatience, or to blasphemy, and abusing the name of God.
• 4. That your time be spent by weight and measure, as those that are to be accomptants to God for it.
• 5. That our means that we enjoy in this life be so gained, and

• managed that they may seem as faculties of well-doing; and may by no means stoop the soul to any departure from God for love of them, or by abuse of them.

3. Let us learn humility; [Ʋse. 3] decline pride, for that doth corrupt the soul; to such God giveth grace, he that is humillimus, should be humillimus.

But the just shall live by his faith.

This is the second part of the Antithesis, that contains in it the whole sum of the Gospel, there be three words in it that carrie the contents thereof.

• 1. Righteousnesse.
• 2. Faith.
• 3. Life.

Righteousnesse and Faith are the way of life: they are two special pieces of that spiritual armour which the Apostle doth advise all the children of God to use against their enemies: The breast-plate of Righteousnesse,* 1.100 and the Sheild of Faith.

1. Of Righteousnesse

This is that vertue which denominateth a man just and righte∣ous, and it is a vertue which doth give suum cuique; to God in the obedience of the first table of the law; to man in the obedi∣ence of the second table.

This is given

• 1. Legally.
• 2. Evangelically.

For the first which is Legal righteousnesse; it is the fulfilling of the whole Law in every part of it, by the whole man in body and soul,* 1.101 the whole time of his life; and Adam who was created in the image of God, was cloathed with this righteousnesse as the Apostle saith;* 1.102 created in the image of God, and in righteousnesse and true holynesse.

And this righteousnesse was lost by Adams fal, and was ne∣ver found in any man since, but in the Man Jesus Christ, who is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that just one.

And of him it is said,* 1.103 that He put on Righteousnesse as a breast-plate.

And this Righteousnesse the Saints in glory have; so the Apo∣stle calleth them, The spirits of just men made perfect.

But on earth,* 1.104 There is none righteous, no not one.

The Church of Rome doth directly contradict the Spirit of God speaking in Scripture concerning this righteousnesse.* 1.105 For the counsel of Trent hath set it down for a Canon,

Siquis dixerit dei praecepta homini justificato, & sub gratia con∣stituto, esse ad observandum impossibilia, anathema sit.

Let me then clear the Church tenent concerning this point, that Legal Righteousnesse is altogether impossible to man in the present state of desertion from our creation.

Our Argument is this, Whosoever sinneth breaketh the Law of God; but every one that liveth sinneth. Ergo every one that liveth breaketh the law.

The first proposition is proved by the definition of sinne gi∣ven by the Apostle. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.106

But every man that liveth sinneth; Saint James will make that good, In multis offendimus omnes, in many things we offend all.

The conclusion followeth; ergo omnis praevaricatur legem.

Andradius answereth with a distinction to the minor, every man sinneth; sins are of two sorts.

• 1. Mortall, so every man sinneth not; for he that is borne of God sinneth not, nor can sin.
• 2. Veniall, so every man sinneth; but this kind of sinning saith he, doth not break the law of God, because they deserve not the wrath of God and condemnation. Lyndanus. Levicula vitiola lapsuum quotidianorum aspergines & naevuli sunt qui per se non maculant & contaminant, sed quasi pulvisculo leviter asper∣gunt vitam humanam.

Yet as light as they make of this pollution; it is no way to be purged but by the blood of Christ; and Christ is answerable to the Father and to the justice of his Law, even for the least of these. Therefore the Prophet saith, God laid upon him the iniquity of us all, and all our sins met in him; this cannot but include veniall sins, for the elect have no mortal sins.

Yet our tenet is, that all, even the least obliquity of thought, primi motus ad peccata sunt peccata, the first motions to sinne are sins, and directly against the tenth Commandment; and he that breaketh the least of the ten is guilty of all, for he breaketh the Law.

So then the veniality of sin is not in the nature and merit of

sinne,* 1.107 but in the favour of God by Christ, he suffering and satis∣fying for it, and we by faith applying this to our selves, and it will follow; for in its own nature every sin is mortal, deserving death: and the just are not said to be blessed because they have no sinne, but because their iniquities are forgiven, and their sin is covered; and because God imputeth not their sinne to them; as some are quit by Proclamation, because no evidence is given in against them.

2. We must then fly to Evangelical righteousnesse, which hath two parts.

The one is called the righteousnesse of faith, the other of a good conscience.* 1.108

Pray for us; for we trust we have a good conscience in all things, willing to live honestly.* 1.109

1. The righteousnesse of faith.

This is Christs righteousnesse by faith received of us, by grace imputed to us, as the Apostle saith,

Christ is the end of the law for righteousnesse to every one that be∣leeveth.* 1.110

The end of the law is to save those that fulfill it; this by rea∣son of the body of sinne that we do bear about us, none of us can perform; but Christ hath fulfilled the law for us, and his obedi∣ence is by the favour of God imputed to us, and by our faith ap∣plyed, and we justified and saved thereby.

For what the law exacted of us, is accapted for us, as if we in our owne persons had done it, because we believe it done by Christ for us.

2. The righteousnesse of a good conscience.

This is a work of the Holy Ghost in us, by which we do ap∣prove our selves to God and man, by our indeavour to do that which the law commandeth. And such a righteous person Da∣vid describeth,

Surely he doth no iniquity,* 1.111 but walketh in the way of God.

If any man object, [Object.] Then is he no transgressour of the law, be∣cause he doth none iniquity; then is his obedience full because he walketh in the way of the Lord.

St. Paul doth answer for himselfe,* 1.112 and therein for all the e∣lect of God, and sheweth wherin his innocency consisteth, and saith,

For that which I do I allow not; for what I would do that I do not;* 1.113 but what I hate, that do I.

If then I do that which I would not,* 1.114 I consent unto the law that it is good.

Now then it is no more I that do it, but sin that dwelleth in me.* 1.115

I delight in the law of God in the inward man.

Here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, know, if thou be an elect child of God, thou consistest of a double man so long as thou livest here on earth.

• 1. There is in thee an outward man, that is, the unregene∣rate part of thee.
• 2. There is an inward man, that is, the regenerate part. For we must know and confesse, that we are not capable in this life of a total and full regeneration, which is an utter abolition of the body of sin.

There is Corpus peccati, the body of sin: there is lex membrorum a law of the members, there is Concupiscence which doth car∣ry us into the evil which we know in our understandings to be a∣gainst the law of God, and our conscience trembleth at it; this is an inward man, which in Peter is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.116

So that the inward man which keepeth the law, is the under∣standing and conscience; and the outward man that breaketh the law, is the will and the appetite, and the instruments thereof in the act of sin.

So then I shall now describe to you whom the Prophet here meaneth by the just man, even him who in his understanding ap∣prehendeth the good and perfect Will of God, and maketh con∣science of obeying it according to the measure of grace given to him; for this is an Evangelical righteousnesse.

The use of it is great; for the Prophet saith of Christ Jesus, that he put on righteousnesse as a Brest-plate. He that came to loose the works of Satan, and therefore to bid him battel,* 1.117 did not come into this life, which is militia super terram, a warfare up∣on earth unarmed; he is the General of Gods forces, against the Kingdome of darknesse, against the Prince that ruleth in the ayr; against the god of this world, against Principalities and Pow∣ers, and no sooner was he baptized and began to appear to his

employment, but the spirit led him into the field to a duel with Satan for fourty days together, where this Brest-plate of proofe was a sufficient wall about his vital parts, and did preserve him against Satans fury and force.

And we that are his souldiers, who must ambulare sicut ille, walk as he, we are taught by the Apostle, both to get and put on this righteousnesse as a Brest plate.

The benefits that this righteousnesse doth bring with it, are many.

1. It is a proofe against temptations; for howsoever our af∣fections do receive some titillations from the outward senses to affect them with evil,* 1.118 our understanding like Goshen will always see the Sunne, although the rest of our Aegypt be benighted.

Howsoever our Will may be corrupted for a time, our con∣science will continue zealous of good works.

In our minds we shall serve the law of God, and this will keep our heads always above water, that though we be put to it to strive and labour hard for life in the deep waters, both of temptations and afflictions, yet through many dangers and painful struglings, we shall at length recover the shore.

The distrest conscience troubled with the terrour of sin, though it cannot escape Satans sifting, and buffeting, and wound∣ing, yet can it not fall into final despair, because this righteous∣nesse cannot be lost.

2. This maketh our calling and election sure;* 1.119 for if we be truly regenerate, we shall be saved certainly; and this righteousnesse is a full assurance of our regeneration as the Apostle saith,

* 1.120Ye know that every one which doth righteousnesse is born of him.

So that righteousnesse is the earnest of our salvation, it is sa∣lus in semine, salvation in the seed here; it is salus in Messe, in the harvest, hereafter; for St. James saith,

The fruit of righteousnesse is sown in peace.

For where righteousnesse is once rooted,* 1.121 there is peace and assurance both of grace and glory.

3. This righteousnesse doth honour God in this world; for when men live in the conscience of their ways and in the holy fear of God,* 1.122 abstaining from evil all they can, doing all the good they can, rather suffering and forgiving then doing and revenging

injuries, striving to bear themselves uprightly before God and men, our Saviour saith, Others seeing their good works will glorifie their father that is in heaven.

4. This righteousnesse is the only witnesse of our sincerity in the love and service of our God; for let no unrighteous man say he loveth God or serveth God; the proud, the covetous,* 1.123 the wan∣ton, the breaker of the Sabbath, the drunkard, let them come to Church, & hear and receive the Sacrament now and then, let them not deceive themselves; without this righteousnes no man shall please God.

Neither shall the Church esteem such as members of the bo∣dy of Christ; for we are taught, that no adulterers, fornicators, covetous persons, &c. shall inherit the Kingdome of heaven.

But sanctifie the Lord God in your hearts, and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meeknesse and fear.* 1.124

Having a good conscience, that whereas they speak evill of you as of evil doers,* 1.125 they may be ashamed that falsly accuse your good Conversation in Christ.

Let men hunt for fame and reputation in the way of honour and high place, in the way of great dependance, or of riches: if they be ungodly and want this righteousnesse, they want the falt that should pickle them to keep; the just shall be in ever∣lasting remembrance, their candle doth not go out by night: their name shall be like to precious unguent: But let the ungodly do what they can, the name of the wicked shall rot.

5. This righteousnes upon a death-bed wil comfort,* 1.126 when nei∣ther meat nor medicine will down with us; for there follows after righteousnesse a gracious traine, a comfortable sequence.

The Kingdome of God is righteousnesse and Peace,* 1.127 and joy in the Holy Ghost.

Mark the upright man, and observe the just,* 1.128 for the end of that man is Peace.

What a joy of heart was it to Hezekiah? he did not say, I have reigned a King over thine inheritance so many years: I have gotten so much riches and treasure, I have subdued so many ene∣mies but, Remember Lord I beseech thee now how I have walked before thee in truth, and with a perfect heart,* 1.129 &c.

Thus having learnt what this righteousnesse is, and having sur∣veyed the benefits that attend it, let us take a few necessary cau∣tions to order and regulate both our judgement and our life.

1. Let us not take that for righteousnesse which is no such matter;* 1.130 for all that glistereth is not gold; Satan hath good skill in varnishing, and guilding, and painting, to make things that are not seem as though they were.

I do not think but the Pharisees thought themselves just men, and that opinion was held of them abroad; and that Christ seem∣ed a strange Preacher, that told the People,

Except your righteousnesse exceed the righteousnesse of the Scribes and Pharisees &c.* 1.131 for Saint Paul doth call their sect 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

We must exceed that, or else no salvation; yet if that righteous∣nesse which consisted in great chastisement of the flesh, in great austerity of life, in so many real acts of devotion, would not serve:

Beloved, that cheap, and soft, and tender Religion, that eats and drinks of the best, and wears soft garments, and lies easily: and consisteth only in hearing much, and knowing something, and talking of good things, and an outward formal representa∣tion of goodnesse, will never passe for righteousnesse before God. This doth not come near the righteousnesse of the Scribes and Pharisees.

Their Doctors were never out of Moses chair, they were faith∣ful and painful in teaching the law. Alas, many of our labourers loyter.

Their auditors were frequent and attentive; when they knew of the sitting of their Rabbies, they would tell one another, and call one another to it, as Jerom saith, faying,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The wise repeat;

And they would hasten thither.

They compasse sea and land to make Proselytes to their sect; We by our evill Conversation lose many from our Congre∣gations.

It is the complaint of them of the separation, that our evill life is one great cause of their forsaking of us; and though that do not excuse them, yet it doth accuse us, and we cannot plead not guilty to that enditement.

They gave God a quarter of their life in prayer. Let every mans own conscience speak within him how farre he out-goeth them in this. They read, they studied, they repeated, they carried a∣bout them alwayes some part of the Law, and were expert in the understanding of it.

And do not Pamphlets of newes, vaine Poems, and such like froth of human brains devour much of the time the holy Bible should have bestowed upon it.

Beloved, the righteousnesse that should be in us to fill us with true love of God and our neighbour, is wanting in most, it is im∣perfect in the best, in too many it is but seeming.

In Religion zeale is gone; some false fires there are yet in the Church, that boast themselves to be zeal, and are good for nothing but to finde faults and pick quarrels; true devotion which had use to shew it self in all outward holinesse and reve∣rence, is so retired, that many are more homely at Church in pre∣sence of God and the holy congregation, then they dare to be in the private houses of many that are here present.

Our heads are grown so tender, that even boyes must be co∣vered at Church; In prayer our knees are too stiffe to bend; we grow drousie in hearing; the very face of Religion hath lost the complexion that it had, when knowledge was yet but coming out, as if we would revive that Romish fancy, that ignorance is the mother of devotion.

In civil conversation how is righteousnesse turned into a cry? the words once past, of our forefathers, though ignorant, were fa∣ster tyes then bonds, recognizances, statutes, oaths now are: It was once the imputation of one Nation, as Tully chargeth the Greeks, Da mihi manuum testimonium; It was once Romes shame, omnia Romae venalia: Templa, sacerdotes altaria. It was once the Grecians infamy,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.132

There have been many National sins which one Country hath upbraided another withal.

But how is it that since the light of the Gospel in our Land, we have made prize of the sins of all Nations, and made them free Denisons amongst us? Schisme in the Church, corruption of justice, bribes, gluttony, drunkennesse, contention, pride, out∣landish

manners, oppression, that Tyrus and Sidon will appeare more innocent then Chorazin and Bethsaida: and Sodom and Go∣morra are like to make a better reckoning in the day of audit then Capernaum.

Therfore try your wayes, and make your paths even and strait, before he come qui justitias judicabit. If your righteousnesse be not right, the light that in them is darknesse, and then quantae te∣nebrae? how great is that darknesse?

2. When you have examined your righteousnesse,* 1.133 and finde it to be a sincere reddition of due to God and man, take heed that you trust not in it.

When Jacob came to a new Covenant with Laban for wages, he said to him, do this,

So shall my righteousnesse answer for me in time to come,* 1.134 for my hire before thy face.

Our upright dealing with men may justifie us to face of man; but our righteousnesse in the court of heaven is a poor plea; let no man reteine it for an Advocate to answer there for him, it will be speechlesse in that presence.

So much of it as is ours is foul, and immerent, deserving no fa∣vour at the hand of God.

We have two things to do.

• 1. A debt to pay to God.
• 2. A Kingdom to be purchased in heaven.

We are broken for the debt; our righteousnesse cometh no∣thing near the clearing of the debt; and can we hope of doing any thing toward the purchase?

Nature it self cannot wish them more unhappy then they are, that trust in their own righteousnesse; for the reed they lean up∣on will first wound them, and then break under them.

3. Yet let it go for a caution too,* 1.135 do not so under value thy righteousnesse, as to think there is neither need nor use of it, be∣cause it meriteth nothing at the hands of God; for God is graci∣ous to accept from us that which deserveth no such good liking from him.

Thus he accepted the humiliation of Ahab, and he rewarded it; thus he accepted the repentance of Niniveh: and the thiefe upon the crosse that confessed Christ, and shortly after died, re∣ceived

a promise to be with Christ in Paradise.

Christ speaketh comfortably; Him that cometh to me, I will in no wise cast out.* 1.136

Righteousnesse is the way to him:

This is the song and Jubilation of the Church, We have a strong City,* 1.137 salvation will God appoint for wals and bulwarks.

Open ye the gates that the righteous nation which keepeth the truth may enter in.

For God keepeth a book of remembrance,* 1.138 such as Malacy saith, A book of remembrance was written before him, for them that feared the Lord, and that thought upon his name; for the Lord lo∣veth the righteous;* 1.139 and verily there is a reward for the righteous.

Yea beloved, I dare go so farre, and I am sure that I tread on ground that will carry me through, it is not faith, it is sin, it is presumption to trust in the righteousnesse of Jesus Christ onely, without a care and conscience, and practise of righteousnesse in our selves.

For Christ redeemeth us, not to idlenesse, but to work out our salvation, we are delivered from the hands of our enemies, ut serviamus ei; that we might serve him; redemption doth not destroy, but renew our creation; and we were created to good works, and we are called to holinesse.

Let no man think that Christ needeth the help of our righte∣ousnesse to satisfie his Father; but we do need our righteousnesse to declare our faith in Christ, and to make application of the righteousnesse of God to our selves.

Though the full strength of Scripture be bent against merit of righteousnesse, there is no ground there for idlenesse to stand upon; we must not cast all upon Christ, and make him who came to redeeme us from the punishment of our evil works, a redeem∣er of us from the necessity of good works:

Our very union with him is enough to necessitate operative; righteousnes for he saith, My Father worketh as yet, & ego operor, and I work; and it is his word, thus must we fulfil all righteousnes.

Therefore that Christ may see he paid the debt for such as would have paid it if they could, and did their best to pay all, let us not neglect our own righteousnesse in our quest of salva∣tion; but being only by Jesus Christ delivered from the hands of

our enemies, let us serve him in righteousnesse and holynesse be∣fore him all the days of our life.

Let it go also for a caution;* 1.140 that seeing the necessity of righ∣teousnesse, we do look well to the integrity thereof, as the A∣postle admonisheth us in his testimony of the Corinthians,

That in every thing ye are enriched by him,* 1.141 so that ye come behind in nogist.

It is noted of the Saints of God in glory that they do weare long white robs; these be the garments of righteousnesse: there is our sicut in Coelo, we must not wear our righteousnesse like a short garment; it must be entire, covering the whole body to the foot, that is the integrity of the whole man. For, whosoever maketh conscience of his righteousnesse in some things, and not in all, is but a hypocrite: that man makes conscience of nothing at all.

That professor that for his profit will do any thing con∣trary to the revealed Will of God, or if for pleasure, or for re∣venge he will go out of the way of Gods Law, that mans righte∣ousnesse is but vain. For S^t. James saith,

Whosoever shall keep the whole Law, and yet faileth in one point, is guilty of all.* 1.142

Sinne is like leaven, a little of it sowreth the whole lump of righteousnesse.

Knowing the necessity of this righteousnesse, and the con∣tinual use of it,* 1.143 and that our whole life is a perpetual warfare here on earth, we must know that this righteousnesse must never be put off or laid aside all our life long; it must not beworne in our colours ad pompam, but in our armour ad pugnam, to the fight.

This righteousnesse is not for shew, but for service.

There be some temptations that take their aime at us, and come forth to assault us; there be others that are shot at random, and yet may hit us. As he that killed Ahab, directed not his aim at him; so a man sometime by occasion falleth into temptation. If a man at those times have not his righteousnesse to seek, but that he wear it as a brest-plate, it may preserve him. Had Da∣vid received two such mortal wounds in the body of his Religion, and fear of God, if he had kept on his righteousnesse? Ʋrias wife was not more naked.

These be Sathans advantages, for keeping watch as he doth; no

sooner are we disarmed, but fulmina mittit. But as Elibu told Job,

If there be a messenger with him, an interpreter,* 1.144 one among a thousand to shew unto man his uprightnesse:

Then he is gracious unto him, and saith,* 1.145 Deliver him from going down into the pit, I have found a ransome.

That is then the use of our Ministery, to be as Noah was to the world, praecones justitiae, Preachers of righteousnesse, to shew men which way they shall walk uprightly; he that is sit for this service, must have the warrant of a Minister, A Messenger: and he must have the learning of an Interpreter, and such a man is a rate man, one of a thousand; and his lecture is, Discite justiti∣am moniti.

Lose no time from it, for only righteousnesse hath the bles∣sing of this promise: justus ex fide vivit, the just doth live by his faith, see what rate you will set upon life, so much it concer∣neth you to be righteous.

2. Faith, when the Apostle doth come to this point concer∣ning Faith; he saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Above all things take the sheild of Faith,* 1.146

As Solomon saith, keep thy heart above all keepings: for in∣deed there is no Doctrine so necessary to salvation as the Do∣ctrine of Faith.

You remember in the Acts of the Apostles, when S^t. Paul came to Ephesus, and continued there three moneths,* 1.147 both dis∣puting and perswading the things that concerne the Kingdom of God, but after many oppositions,* 1.148 yet he abode there two years:

His preaching had so put the gods of the Heathen out of coun∣tenance, and had so advanced the glory of the true God; that Demetrius a silversmith which made silver shrines for Diana, cal∣led the workmen of his trade, together and said; Sirs;* 1.149 ye know that by this craft we have our wealth; and

So that our craft is in danger to be set at naught.* 1.150

And presently upon it there was a great cry, Magna. Diana, great is Diana.

Beloved, look well about you, and you shall see that by faith we have our welfare, we get our being by it, both here and in

heaven; therefore let us joyn in the cry, to cry up Faith, Mag∣na est fidei Christianorum, great is the faith of Christians.

• 1. Great is the good that it is,
• 2. Great is the good that it does.

1. In that it is.

Faith is a certain perswasion wrought in the heart of man of the truth of all Gods promises; and a confident application of them is made to the beleiver, both which are wrought in the beleiver by the Spirit of God.

1. So it is great in respect of the Author of it in us; for it is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, growing of it self. This is a seed which the Lord hath sowen, a plant which Gods own right hand hath planted; for Faith is the gift of God.

2. Great is the Object; for it aimeth at the promises of God, which are Yea, and Amen.

3. Great in the Extent, for it spreadeth to all the promises of God, and all the benefits that do arise to us from him as Wis∣dom, Righteousnesse, Sanctification, Redemption, Salvation.

4. Great in the Operation, because it layeth hand upon all those, and chalengeth a right to them, saying, Haec measunt, these are mine.

5. We may adde also this to the excellency of Faith; that it is a mother grace, the root of all other graces; for from Faith they do derive themselves.

• 1. Repentance,* 1.151 For by Faith God purifieth the heart.
• 2. Love, For Faith worketh by love.
• 3. Fear, that feare which is the beginning of Wisdome; for if we did not beleive the truth of Gods Word and Promises, and com∣minations, we would not so much stand in awe of God, or fear and distrust our selves.
• 4. Obedience; for knowing that we have no subsistence in the favour of God, but by Christ, that swayeth all our observance that way, and biddeth us hear him.

And without Faith it is impossible to please God.* 1.152

2. For that it doth, it is great.

1. No grace of God in us doth more honour to God then our Faith doth; for none but the beleever doth confesse God aright: for as the Apostle saith,

He that beleeveth not God, hath made God a lyar;* 1.153 make that breach in the holy chain or knot of Gods attributes and all fail; for truth is the girdle of them all; so make him a lyar, and make him unwise, impotent, cruel, profane, all evil.

Abraham strengthened in the Faith, gave glory to God.

2. No grace to us more profitable;* 1.154 for it is not said of any of all the other vertues & graces that we do live by any, by all of them; but only by faith, because faith doth unite us with Christ, in whom we are knit to God; for all fulnesse dwelleth in him, and of his ful∣nesse we receive grace and grace.* 1.155

And by faith only Christ dwelleth in our hearts.* 1.156

By faith we are reconciled to God in Christ, whom God hath set forth to be a propitiation through faith in his blood,* 1.157 to declare his righteousnesse for the remission of sins that are past, through the for∣bearance of God; by faith we are justified. Therefore we conclude that a man is justified, by faith without the deeds of the law.* 1.158 By faith we are sanctified.* 1.159 For God doth purifie our hearts by faith.

By faith we are saved, for by grace ye are saved through faith, and that not of your selves, it is the gift of God.

Faith bringeth peace of conscience in the assurance of all this.* 1.160 For being justified by faith, we have Peace with God through our Lord Jesus Christ.

By faith we have accesse to God into the grace wherein we stand,* 1.161 and rejoyce in hope of the glory of God.

By faith we glory in tribulations,* 1.162 knowing that tribulation work∣eth patience, patience experience, experience hope, and hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given us.

And thus the Church of the Jews▪ is comforted against the oppressions of the Chaldaeans by faith.

Lastly faith is commended to us for a shield,* 1.163 by which we de∣fend our selves against the fiery darts of Satan.

Therefore to make the necessary doctrine of faith profitable for us, let us consider,

• 1. How faith may be gotten.
• 2. How it may be proved.
• 3. How it may be preserved.
• 4. How it may be used.

1. How faith may be gotten.

Herein we must needs observe two things,

• 1. The Author.
• 2. The Means.

1. The Author.

We must go to him from whom every good and perfect gift doth proceed, to seek faith.

Here I must admonish you that faith is given without seeking at first; for it is a free gift, and it is the glory of God; I am found of them that sought me not.

Do not think that the gift of faith is acquired; that is freely given; but the encrease of our faith is acquired by means. I prove it thus.

The spirit of God is given in the wombe, it is given to infants; therefore faith is also given; for the spirit is never unfruitful, and faith is one of the fruits of the spirit.

And the Apostles said unto the Lord, encrease our faith. The grace of God which moveth in the generation of them that fear the Lord, is the seed of all vertues, and first of faith the mother vertue which issueth all the rest; that is given early. And the gift of faith doth so lie hid in the Elect of God, that themselves know not of it, till God be pleased not to put his sonne into them, but to reveal his Sonne in them.

This magnifieth the free grace of God, and teacheth us to say, It is so father because thy good pleasure is such.

And this excludeth all boasting on our part, seeing we have it of meer and free gift. And it ascribeth the glory of all to God.

2. The means to get faith.

These as I have said do not lay the foundation of faith in us, that is the free gift of God: but these means do advance the building, they do help to encrease our faith.

I will referre you to one place to declare to you the acquisiti∣on of more faith.

And a certain woman named Lydia,* 1.164 a Seller of Purple of the city of Thyatyra, which worshipped God, heard us, whose heart God open∣ed that she attended unto the things that were spoken of Paul.

And when she was baptized and her houshold she besought us,* 1.165 say∣ing, if ye have judged me faithful to the Lord, &c.

Observe the whole passage.

• 1. Here was a woman living in an honest and lawful voca∣tion. She was a seller of Purple.
• 2. Here were some beginnings of faith in her; For she wor∣shipped God.
• 3. The outward means to increase her faith. She heard us.
• 4. The inward means: The Lord opened her heart, after which followeth.
  • 1. More attention to Paul.
  • 2. Baptism.
  • 3. A Desire to be esteemed faithful.
  • 4. Hospitality: she welcomed her teachers.

So that for the encreasing of faith she heard the word; and the more she believed, the more attentively she heard, and for con∣firming of faith she was baptized. Faith cometh by hearing; for how shall they believe on him of whom they have not heard? Here let me admonish you;

1. But when I say by the word with the Apostle, I do understand, and would be understood to speak of the Word, not as it is the voice of a mortal man, nor as it is a dead letter, but as the spirit doth speak to us in the Word.

For this the Apostle biddeth us, Be swift to hear it concerns us much: but that you may see that faith is not begotten in us by hearing▪ hearing doth us no good without faith, and we must have a grain of faith to season our hearing, or else our hearing will adde nothing to our faith.

The word preached did not profit them,* 1.166 not being mixed with faith in them that heard it.

So do we see some at first poure water into a Pumpe, to set it a work, that it may yield water plenteously; for faith poured into our hearing doth make our hearing bring forth more faith.

And so in Prayer. Fulgentius saith of faith,

Incipit infundi ut incipiat posci.

A man cannot have faith without asking, neither can he aske it without faith.

2. When I name the word for a means to beget an increase of faith, I mean the written word, to exclude all unwritten traditions and all written legends which the tel-tale Church of Rome, hath coyned to gull the swallowing credulity of the mis∣led

ignorants; that is, the books of Canonical Scriptures of the Old and New Testament, of which the Apostle saith, They are able to make a man wise to salvation, and perfect, throughly perfect to every good work.

3. When I name the word a means of faith, I must mean the Word understood by us; for the Eunuch learns nothing of I∣saiah the Prophet by reading him without understanding.

And I wonder that ever the Church of Rome could so be∣fool and infatuate the judgements of men, to believe that either hearing a forme of service, or praying in a strange tongue, could carry any validity in them, except they did conceive, or do be∣lieve that such hearing and praying have power of incantation.

Therefore there is required

A translation of the word into our natural language, or some other that we understand, if we understand not the ori∣ginal.

And herein I must stirre you up to a thankful consideration of their profitable labours, who have taken pains to translate the Bible to English for the common benefit of you all, that you may read the Scriptures, and exercise your selves in the study of them, and examine the doctrines that you hear by them.

Blessed be the Lord God of our fathers, who put such a thing as this into the heart of our Kings Majesty, to set this work a∣foot and to see it finished.

Herein also I must commend unto you the easinesse and per∣spicuity of Scripture; for if God had not left the way of salvati∣on open, but had shut it up in such clouds of obscurity, that we must needs have a guide to light us the way to the lanthorn, why would David have called the Word it selfe A Lanthorne to our feet?

Therefore let no man be discouraged from his own private studying of Scriptures, for feare of their hardnesse. It is no bet∣ter then idlenesse and shuffling to say the Scriptures are too deep for me, I will not meddle with them.

Christ commandeth, Search the Scriptures: is he not Anti∣christ that saith, do not, thou shalt not search?

I say and believe that the Word only read over by us or to us, without the help of any Comment, or Sermon, or Exposition of

it is a Lanthorne, and giveth light to the simple.

Much more the Word with good Commentaries and written Expositions.

Much more the Word preached by learned and judicious Preachers, which know how to divide the same aright; those be called fellow-labourers with God, Angels of God, the salt of the earth, the light of the world, and even Saviours of men, and because of their labour in the Word, and oversight of the People, honour, double honour is allowed to them by the Apostle Saint Paul.

This point is of great use.

1. To us that are Ministers of the Word; for it layeth a ne∣cessity upon us, and wo be to us if we preach not the Gospel.

I am sure the Apostle putteth it home to Timothy;

I charge thee before God and the Lord Jesus Christ,* 1.167 who shall judge the quick and dead at his appearing and his kingdome:

Preach the word, be instant in season and out of season, reprove, rebuke, exhort, with all long-suffering and doctrines.

God hath given and committed to us the Ministry of the Word of faith, by which we must live; and if we be not found faithful in the dispensation thereof, our souls shall answer for the sins of the People, which are committed by our negligence, and for want of our giving warning.

2. To you it is a provocation of you to be swift to hear, to take heed how you heare, to heare with meeknesse, to hear wil∣lingly, to hear attentively, to meditate in the Word that you hear, to search the Scriptures, to believe the word spoken, to be obedient to the forme of doctrine delivered, not to despise him that speaketh in our ministry; it is said of Lydia that she heard us.

This was the outward means of her saith. This had never done good alone; for he that planteth is nothing, and he that water∣eth is nothing, but God that giveth the increase.

He is nothing, saith the Apostle, that planteth, that is, the Mini∣ster of the Word is nothing.

There were two things much amisse amongst the Corinthians at that time.

1. One was. they did too much depend upon their Ministers,

and ascribe too much to them, wherein he that sent them had wrong.

2. They were partial in their estimation of their Ministers, some affecting and preferring one, some another, that it came to a schisme.

To remove which double disease in the Church, the Apostle telleth them, that the Minister is not any thing: his meaning is not to disgrace the Ordinance of God, to defile his own nest, to dishonour his own high-calling, but to bring them to true judg∣ment of it, and to let them understand that the Ministry of men is outward, that God hath no need of it, he can convert and esta∣blish souls without it.

And further, whatsoever the Minister doth, it is by the sugge∣stion and help and efficacy of the Holy Ghost.

The purpose of the Apostle is to withdraw us from depen∣dance on outward means, he doth not seek to discourage the use or to disparage the honour of them, or to question their ne∣cessity: but to shew that as planting and watering of a tree are to the bearing of fruit, so is our preaching to your good life: ex∣cept God do give the encrease, the means in it selfe is not any thing.

Therefore let us search deeper for the power of God in the increase of our faith, and we shall find it a special work of the Holy Ghost:* 1.168 and so Saint Paul speaking of the spirit of faith, doth give us to understand, that faith is wrought in us by that Spirit of God which bloweth where he listeth.

So it is said of Lydia, that the Lord opened her heart.

The manner of the operation of this Spirit in the work of faith, in thus.

• 1. It worketh upon the supreme part of the soul, that is, the un∣derstanding.
• 2. Vpon the inferior part, that is, the Will and affections.

1. Upon the understanding, and there it openeth to us three things.

• 1. The Excellency of our Creation.
• 2. The misery of our fall.
• 3. The remedy thereof.

1. The Excellency of our Creation.

For man was made in the image of the Trinity, that is in ho∣linesse and righteousnesse, he had Free-will to have continued that happy estate, and he had the tree of life whereof he might have eaten and have lived for ever in the state of his creation.

It is necessary that we be instructed in the story of mans crea∣tion that we may understand the power, wisdome, and goodness of God shewed in man, who out of so base a matter, composed so excellent a frame as this of mans body, and inspired it with a reasonable soule, endowing it with heavenly light, and giving to man the lordship of the works of his hands, leaving it in his own free-will to perpetuate the tenure of his happinesse.

This is called mans state of innocency, wherein

• 1. His knowledge
• 2. His holinesse

was full and perfect.

1. His knowledge was full

• 1. Of God.
• 2. Of himself.
• 2. Of the creatures.

1. Of God; knowing him so farre forth as a fraile creature was capable of the knowledge of an infinite nature; and therein man was no whit inferiour to the Angels of God;* 1.169 for God created men and Angels in his own image, and this knowledge is the image of God; so saith the Apostle,

Created in knowledge after the image of him which created him.

2 Of himself; for he was then sensible of all that God had done for him, and I cannot doubt but that light which God set up in this excellent creature, did shew him the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of himself, so that he knew the secret of his own composition, the admirable faculties of the intellectual & animal part the Symmetrie, the Anatomy, the use of every part of the body, the end & use of his creation.

3. Of the creatures; for as all the creatures were brought be∣fore him to declare to him his dominion over them, so for more expressure of his lordship, he gave to every creature a name; sure∣ly the light of his understanding penetrating so deep as to the se∣cret nature of all things sublunary, as also well read in the great volume of the celestial bodies, and furnished with all science whereby either the content of the minde, the honour of his high place, being lord of all, or the use of his life, or the glory of his Maker, might be maintained or procured.

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Such was man in the state of innocency in respect of his know∣ledge; and though his fall eclipsed that light very much, and much of that particular knowledge which Adam had, perished in him; yet sure that which remained after the fall, which was the stock wherewith he set up in the world, did give the first rules, and lay down the grounds of all arts and sciences, which being perfected by observation, study and experience in the long life of the fathers, descended upon succeeding times, like rivers which gather in some brooks to mend their streame as they hasten to the sea, and so improve their strength in current, and dilate their banks.

Much of this maketh much against man; for in this exellencie of his knowledge extending it self so to the creature, no doubt but he knew the Angels also, and knew of their fall. I cannot suppose that so excellent a creature as man bearing the image of God that made him, and of the Angels that stood and kept their first estate, could be ignorant, or that God would conceale from him such an example of weaknesse in so excellent a creature, of ju∣stice in him.

I cannot suppose but that he knew into what condition the fall of Angels had dejected them, and how farre their sinne had corrupted them; he could not but know them, hating of, and hate∣ful to God, and therefore no friend to man.

He might have suspected the forbidden fruit to have had some poysonous quality, when God said, quâ die comederis morte morie∣ris; but he knew by that full knowledge that he had of the crea∣tures, that it was good and wholsome for meat.

But the more we honour God in the perfection of his creati∣on, the more we dishonour man in the precipitation of his fall; surely he stumbled not, he fell not for want of light, he fell in the day, as it will after follow.

But much of this knowledge survived his innocency, and no doubt but the Angels that fell had and have much more know∣ledge then men now have.

2. His holinesse was also compleat; for that Maker is not au∣thor imperfecti operis, of an imperfect work; he did nothing but it was bonum valde, very good; surely I doubt not to affirme that there was as full and as great perfection of holinesse

and righteousnesse in Adam in the state of his innocencie as was in Jesus Christ, for God was well pleased in them both.

The difference was this, Adam was a meer creature, and his height of honour was the image of his Maker; but Christ was man not united by way of similitude with the image of God, but by way of personal union with the nature of the Godhead, so that Adams holinesse was changable, but Christs holinesse was not.

This holinesse and righteousnesse consisted in a sincere purity of the creature within himself, and in a totall conformity to the will of God.

The exaltation of Gods favour to him went no higher; so high it did go; Adam might have kept him so to this day and for e∣ver if he would.

The reason of this mutability in the state of man, was, because he was made of earth, which was made of nothing, and there∣fore could not participate of the immutability of God as it did of his goodnesse and holinesse.

Considering man thus in his state of innocency, we shall finde that all Adams posterity was then in him, and in his person was the whole nature of mankinde; so that the whole nature either stood or fell in him, and was either in his standing to hold the innocency of creation, or in his fall to lose the same.

By this light we see the goodnesse, and love, and wisdome of God in the creation of man, and here is the ground laid of his justice also; for there is no necessity laid upon man that he must fall; and being thus set up, he cannot break but by his own ill husbandry of the talent of grace that is given to him; for what would he have more? God may say of this Vine, what could I have done more to it then I did? he may be eternally and un∣changably happy if he will.

2. The misery of our fall, and therein

• 1. How we may know it.
• 2. What it is.

1. Whow we may know it.

It is properly the work of the Law to declare to man how mi∣serable he is; so saith the Apostle,* 1.170 I knew not sin but by the Law; for I had not known lust, except the Law had said, non concupisces, Thou shalt not covet.

Therefore to work faith in us, the spirit of God doth preach the Law to the conscience, and teacheth us to examine and try our wayes by the Law, not literally as they of old did, whom Christ reproveth, but according to the full scope of the Law, which aimeth not at the boughs and exuberant branches of sin, but is an axe laid to the root thereof, and telleth us how miscra∣ble we are, declaring

2. What this misery is

• 1. In the infection.
• 2, In the wages.

1. In the infection.

Thus the Law declareth us guilty

• 1. In original sinne.
• 2. In sinnes of omission.
• 3. In sinnes of evil motion,
• 4. In sinnes of evil affection.
• 5. In sinnes of evil action.

1. In original sin.

The Law declareth Adam a transgressour, and therein a cor∣rupter, not only of his own person, but of the whole nature of mankind; because having Free will to have kept the good estate in which he was created, by prevarication of the Law, he fell from the chief good, and thereby infected, and polluted his po∣sterity, so that ever since, no clean thing could derive it self from that which is unclean. This sin hath produced these effects in man.

1. The image of God is much blemished in him; for insteed of that full knowledge which he had, he reteineth only some prin∣ciples, which be called the law of God written in the heart, which do serve to make a man without excuse in the day of his judg∣ment, because he cannot deny but that he knew a Godhead, and knew good and evill in some measure. Video meliora proboque.

For the invisible things of God, his eternal power and God∣head are seen by the creation of the world,* 1.171 being considered in his works.

And that law, Do as thou wouldest be done to, serveth us to di∣stinguish between good and evill in many things.

So though there be a totall privation of our light, yet is there a dark cloud overshadowing us.

For now the naturall man perceiveth not the things of the Spirit of God,* 1.172 neither can he know them because they are spiritually dis∣cerned.

Not that we are sufficient of our selves to think any thing as of our selves.* 1.173

2. And from hence it cometh, that we mistake our way often, and that is not always the nearest and best way that is the fairest and broadest, and most trodden;* 1.174 There is away that seemeth good in the eyes of men, but the end thereof is death.

For the wisdom of the flesh is enmity to God,* 1.175 for it is not subject to the law of God, neither indeed can be.

2. The image of God in the Will.

1. There followeth a natural inclination rather to evil then to good, and men naturally do bestow their wits rather to pro∣ject evil then good; for the minde and conscience is defiled.* 1.176 For there is naturally a vanity in the understanding. So it may be said,

They are wise to do evill, but to do well they have no knowledge.* 1.177

2. In the Will, the image of God is blemished.

For we shall find in our selves a reluctation against God; all the service of God naturally doth bring a wearinesse upon us, and nothing doth terrify so much with fear of difficulty as good works.

This is called Originall sin; because it runneth in the same stream with our bloud, and we derive it from our faulty progeni∣tours; which the Apostle calleth, The sin that hangeth so fast on;* 1.178 Saint Paul calleth it peccatum habitans in me, sinne dwelling in me,

Corpus peccati. Lex membrorum. Concupiscentia.

And the whole corruption of man deriveth it self from this head, so that we are born by nature children of wrath; for who can draw that which is clean from that which is unclean.

Therefore the Spirit of God working faith in us, doth set our eyes upon the quarry out of which we were digged, and pointeth us to this first corruption.

1. There is great use of this looking back, that we who think our selves brave creatures, to whom God hath put so many of our fellow witnesses into service, may know that we are but

men; so it serveth to humble us under the mighty hand of God. It is Augustines saying, Magna pars humilitatis tuae, est no∣titia tui.

2. I find it also urged by the Prophet Isay,

Hearken to me ye that follow righteousnesse,* 1.179 ye that seek the Lord, look to the rock whence you were hewen, and to the pit whence ye are digged.

This, to consider the small beginnings of the Church; for God called Abraham being one, and from him is the house of Israel.

3. I find it urged, to remember our unworthinesse, and to establish the Faith of Gods free grace.* 1.180

Thus saith the Lord unto Jerusalem, thy birth and thy nativity is of the land of Canaan: thy father was an Amorite, and thy mo∣ther was an Hittite &c.

To chide the rebellion of Israel, to whom God had shewed mercy, being so unworthy;

Three good uses of this point, if these vertues do follow.

• 1. Humility:
• 2. Thankfulnesse:
• 3. Repentance.

This Doctrine of Originall sin hath found some haeretical op∣position, though the voice of Scripture and Reason doth speak out loud and clear for it.

The Pelagians long agoe denied propagation of sin, and ascri∣bed all to imitation.

The Romanists deny it to be peccatum mortale, a mortal sinne.

But the Anabaptists of our times have revived both the Pela∣gian, and the Popish haeresie.

For in their last book printed 1620. they do deny that Infants traduce sin from their parents, and therefore are not borne in sinne.

I only admonish you, if any such corrupt suggestions shall ob∣trude themselves to your judgments, that you wave them as contrary to the expresse word of holy Scripture, that you never forget the pit out of which you were digged.

2. Sinnes of omission.

This is another corruption of nature; for our originall imper∣fection doth so incline us to evil, that we are ready to leave the

duties undone, which the law of God requireth to be done.

The Spirit of God working faith in us, doth shew us that whatsoever holy duty we omit, we transgresse the Law which in every precept doth bind the conscience to obedience, and leaveth them guilty before God, who do not those things which the Law commandeth.

Note it, that in the processe of the last judgment it is said, non pavistis me, non amicivistis me, non visitastis, ye fed me not, &c. And in the parabolical example of the rich man and Laza∣rus, it is declared that the rich man went to hell for not feed∣ing Lazarus. Consider this ye that forget God.

How often have you neglected publike prayers when you have had no just occasion to detaine you? how often have you neg∣lected to heare, to come to the Sacrament? when the Table of the Lord hath been prepared for you, you have turned your back and gone away.

To such the Master of the feast saith, Non sunt digni, & non gustabunt coenam meam, they are not worthy, they shall not taste of my supper.

God doth offer occasions every moment to praise him, or to pray to him; it is part of mans misery that he is negligent, and taketh not the benefit of these occasions to serve God.

He was adjudged to utter darknesse who hid the talent of his master in the ground. Take that uprofitable servant and cast him into utter darknesse: yet was this but a sin of omission.

The Law saith, Hoc fac & vives, do this and live; and not only they that do Contrarium huic, contrary to this; but they that do not Hoc facere, are prevaricatours of the Law.

To do good, and to distribute forget not; he doth not say, for∣bear to do evill, or omit not to do good, but forget not; it is a sin to forget our duty, more to omit it willingly, but most horri∣ble to do the contrary.

3. Sins of evil motion.

These are against the tenth Commandement, non concupisces thou shalt not covet; for there is a conception of sinne, a vege∣tation, and a putting forth. The Conception of sin is the first mo∣tion thereof, the first titillation of the sense, as Galasius,

Quamvis non planè assentiamur desiderio, si tamen nos titillat, sufficit ad nos reos peragendos.

So Chrysost. Aliud est concupiscere, aliud velle.

Saint Bern. doth distinguish our Cogitations thus.

1. Sunt Cogitationes otiosae, idle thoughts, & ad rem non per∣tinentes: these he calleth Lutum simplex, that is, a thinne clay which cleaveth not, yet it coloureth.

2. Sunt Cogitationes violentae & fortius adhaerentes, violent and faster cleaving thoughts. These he calleth Lutum viscosum, a viscous clay, stick-fast;

3. Sunt Cogitationes faetidae, Filthy thoughts, quae ad luxuriam; invidiam avaritiam &c. pertinet, which belong to luxury, &c. Coe∣lum immundum, foul mud.

The first of these cogitationes & motus primi, may be either in phantasie only, so they defile not: or in voluntate, in the will; a little infecting that, so they break the law.

St. Chrysost. Si concupiscentiae non consentit voluntas, sola concu∣piscentia non condemnat, if the Will consenteth not, the Concupis∣cence condemns not.

I dare not embrace his judgement Saint Paul found by the law, and he could find it by no law but this of the tenth Com∣mandement that Concupiscentia est peccatum, Concupiscence is sin.

This is part of the misery of our fall from God, we cannot think a good thought of our selves.

4. Sins of evil-affection.

The spirit doth detect this further misery, when the consent of the will, and the bent of desire doth affect evil; in which kind our Saviour the best interpreter of the Law, doth call anger mur∣ther, and unchast desires adultery, and desires of our neighbours goods theft;

These are not only sins in proventu ex corde, but in corde, as Christ saith, out of the heart cometh murther, adultery, theft.

5. Sins of evil action.

These are evil praevarications, and actual transgressions of the law, such as the erecting of another God against the true God, worshipping of idols, Swearing and blasphemy, Breach of the Sabbath in the first table of the law.

Disobedience to authority, murther, adultery, theft, false witnesse in the second Table.

They that do these things have not God in their ways: Haec sunt quae polluunt hominem, saith Jesus Christ.

It is a principal work of the Spirit of God in man, to make him sensible of the pollution of sin: it is a thing natural to fear punishment, and to decline it; but the perfect hatred of sin is in respect of the pollution; so that if there were no further dan∣ger, yet because it fouls my soule, and defiles my body, I ab∣horre it.

This is an high degree of holinesse.

Saint Paul who had an inward assurance, and certain perswa∣sion of the salvation of his soule, as he declareth, reposita est mi∣hi corona. And he knew whom he had trusted; yet how doth he complain!

To will is present with me, but I can do, &c. Of sinners I am chiefe.

But I am carnall, sold under sinne, wretched man that I am!

Those sorrowful bewailings of himself, those confessions and deplorings of his sinne, do not proceed from fear of punishment: he knew that he was past the rod: they proceed from the hor∣rour of the infection of sinne: it grieved him that he was so foul and unclean in the sight of him that hath so pure eyes.

2. This misery appeareth further in the punishment of sinne, which in the justice of God is Ire maledictè. The curse of God, as it is written.

Cursed is he that confirmeth not all the words of this law to do them.* 1.181

To live under the curse of God, containeth all the crosses and tribulations of this life, outward, in our bodies, our estates, our liberty, our friends: inward, in the surges of our own vexa∣tions, in the windes of temptation without us, and death it selfe.

It containeth also the second death, Poenam damni, depriving us of all comfort, and poenam sensus, possessing us of all fulnesse of woe.

Two things make weight in this woe.

• 1. That the Judge hath book't the full evidence against us; no∣thing can be either suppressed or excused by us, nothing can be defended.
• 2. That there is no power in us as of our selves to satisfie the Justice of God; so that we are at Saint Pauls passe, Quis me

• liberabit? Who shall deliver me?

And herein the law doth us a favour; for it is our Schoolma∣ster to bring us to Christ, which is the next point which the spi∣rit revealeth.

3. The Remedy; wherein consider,

• 1. How the law doth shew us the remedy.
• 2. How the Gospel doth declare it.

1. The Law is our Schoolmaster.

So saith the Apostle, Wherefore the law was our School∣master to Christ.* 1.182 In the schoole of God there are three formes.

• 1. Incipientes, beginners, in the lowest forme, for the most part taught by their fellows; such were they before the law, taught by their fellow creatures, reading and learning both the glory of God in the speculation of the works of God, and finding the use of their life in the constant obedience of the creatures to the Ordinance of God.
• 2. Proficientes, Proficients, taught by the Usher of the school, that is Moses and the Prophets.
• 3. Perfecti, Perfect, taught by the chief Schoolmaster, that is, Christ.

The Law is our Usher, and makes us come fit to come into the uppermost forme; and that two ways.

• 1. By representing Christ in figures and types, in sacrifices and ceremonies. This is the Ceremonial.
• 2. By shewing us our misery, that in our selves there is nothing but matter and merit of condemnation: so the law is a sharp schoolmaster, and doth severely correct us. And no man cometh to Christ that hath not lived under the rod of the law, and been truly humbled in his soule with the consideration of his sins, in such measure that he despaireth of his salvation in himself, and findeth himself in his own ways hateful to God; as Job, Therefore I abhorre my self. This done;

2. The Gospel revealeth to us the full remedy of our misery in Christ, saying,

Ʋnto you is borne a Saviour, which is Christ the Lord. God sent his Sonne made of a woman,* 1.183 and made subject to the law, that be might redeem them that were under the law, that we might receive the adoption of Sons.

Against our ignorance, Christ is made our Wisedom.

Against our guiltinesse, he is made our righteousnesse.

Against the infection of sinne, our Sanctification.

Against the punishment of sin, our redemption,

The remedy thus sufficient, Christ, God and man, is a person able to satisfie the law.

And being without sinne, able to recover us the favour of God.

And being victor of all our enemies, able to open Paradise to us.

Thus farre in the work of faith the spirit of God worketh up∣on our understanding; and there can be no faith in us except we be rightly informed in these three things;

Our excellent Creation; our miserable Fall, and the comfor∣table remedy.

2. To settle us in the faith, the spirit of God must also work upon our will: that is,* 1.184

• 1. In respect of the glorious Creation of man, to move us to three duties;
  • 1. Of thanksgiving to God for it.
  • 2. Of sorrow for our fall from it.
  • 3. Of holy desire again to recover it.
• 2. In respect of our misery, it moveth us,
  • 1. To know it by searching and trying our ways.
  • 2. To deplore it with godly sorow; the effects of which sorrow are named by the Apostle.
    • 1. Carefulnesse,
    • 2. Clearing our selves.* 1.185
    • 3. Indignation,
    • 4. Fear,
    • 5. Desire.
    • 6. Zeal,
    • 7. Revenge,
• 3. In respect of the Remedy, it moveth us,
  • 1. To know it.
  • 2. Hunger and thirst after it.
  • 3. To endeavour both all our time, and with all our strength to attain it.
  • 4. To use all the means to procure it.

And howsoever we find our selves most miserable in our selves; yet must we not so farre undervalue as to think our selves unworthy of eternal life.

The Jews are charged that they resisted the Holy Ghost,* 1.186 and would not admit the gracious suggestions thereof, they would not hear the voice behind them whispering in their eare a re∣turn from their evil ways.

Paul and Barnabas tels them, It was necessary that the Word of God should first have been spoken to you:* 1.187 but seeing ye put it from you, and judge your selves unworthy of life everlasting; Lo we turne to the Gentiles.

But are we not all unworthy of eternal life? [Quest.]

True; [Answ.] but it is one thing by our evil deeds to give sentence a∣gainst our selves that we are unworthy;

Another thing it is, out of the conscience of sinne to confesse our selves unworthy.

Yet in this Confession and Contrition there is hope, that though in our selves we be both unworthy and uncapable of hea∣venly life, yet having an eye to the remedy of our misery, we de∣spair not in him, because we hold upon sure and precious promi∣ses; which are precious.

• 1. In regard of the promiser, whose power and love doth make him able and willing to perform all good to us.
• 2. In regard of the motive that moved God to promise, ex∣prest by the Apostle to be his own goodnesse, the good pleasure of his will so free.
• 3. In regard of the fulnesse of his favour, For God who is rich in mercy,* 1.188 hath promised. Abundant in goodnesse.
• 4. In regard of the extent: gaudium quod erit omnipopulo, joy unto all People;* 1.189 for this brazen serpent is lifted up, that whoso∣ever looketh thereon may have help.

What then should keep thee from this remedy?

• 1. Consider that there is no man in better case then thou by nature: for all have sinned and are deprived of the glory of God.
• 2. Confider that this remedy is without thy self; if it were of thy self, thou hadst cause to distaste it; but it is the free offer of Gods grace to thee.
• 3. Consider that the giver of the Remedy, is the giver of faith also, by which the remedy is apprehended and applyed; and if thou do not feel this faith in thy self, do not judge thy self void

• of it; for there may be and is faith often, where is no feeling thereof.
• 4. Tarry the Lords leasure, as before, wait; for the vision will not lye. How long lay the poore man at the Poole of Bethesda? and though still hindered, yet was he not without hope.

We must not part the truth of God and his justice and mercy: for the truth of God bindeth both the threatnings of his judge∣ment, and the truth of his mercy.

Thus is the faith of the Elect given and nourished in us.

2. How our faith may be proved.

Because there may be a shew and seeming of faith, where the true substance thereof is wanting, the best way to try our faith, is by the true touchstone: for as gold is tried by the touch, so faith which is much more precious then gold that perisheth, hath a proper touchstone to try it;* 1.190

• 1. That is the conscience of man within; for that doth declare to himself his faith.
• 2. That is good conversation and godly life; for that doth de∣clare our faith to men.

1. A good Conscience.

For being justified by faith we have peace toward God.* 1.191 This peace a wicked man cannot have; Non est pax impio, saith God, No peace to the wicked.

Against this is a double objection.

1. Many wicked men have quiet hearts and aile nothing, [Object.] they are not humbled like other men, they are not poured from ves∣sel to vessel: therefore their sent remaineth in them.

The effect of true peace is joy in the Holy Ghost.* 1.192 The wicked mans joy is not such; it is but a flash; it is neit•••••• ••ound, for when any tryal cometh it faileth; neither is ••t 〈…〉〈…〉 for it perish∣eth in time; neither is it growing and incre••••••••g, neither is it excusing.

2. Many of the best of Gods servants have their minds trou∣bled, and suffer great distresses in their conscience for sinne; [Object. 2] yea such a winter there is upon their souls, that they feel not any life of grace at all in them.

True; but observe from whence this ariseth,* 1.193 even from the warre of the spirit against the flesh, the world, and the devil, in which

conflict often times the spirit is daunted and dismayed for a sea∣son; but there is ever joy in tribulations, and joy arising and growing out of sorrowes; whereas the hearts of them that have not Faith, dye in them.

And this fire is from heaven; the covering of it with oppressi∣ons doth make it burn so much the hotter; and the strring of it up with temptations, doth make it shine the clearer; so that peace of conscience is a sure signe of a good Faith.

2. Another touch-stone for this gold, this Faith is an evidence of godly conversation, to approve our selves to God and man, both by doing all the duties of a godly life, and avoyding the contrary.

This is the only work of Faith in us.

1. The pit whence we draw this water of life, is deep; the bucket by which we fetch it up, is Faith; for whatsoever desire or strength we have, or endeavour to live godly, it is an extracti∣on drawn by our Faith from Jesus Christ.

I live by Faith in the same God.

2. Faith only doth assure to us the loving kindnesse of God; God so loved the world, that he gave his only begotten son, &c.

Ecce quantam charitatem, what eye shall behold this, but the eye of Faith?

3. Faith worketh love, that is, it breedeth a correspondence between Christ and us; for the beleeving soul assured of Christs love to it, doth cast about within it self, quid rependam? and find∣ing nothing to recompence that love, it seeketh how God may be pleased, and walketh in that way so neer as he can.

So it is said of the faithful, that they walk with God, and they answer every temptation to evill, as Joseph did; How shall I do this and sin aga•••••••• ••••d?

Or if by infi••••••, ••hey fall, they cry God mercy, and they groan and grie•• ••••••hin themselves that they cannot performe better service to God.

Thus we love God,* 1.194 because he loved us first.

And Christ said, Many sins are forgiven her, quia dilexit mul∣tum. This is a fruit of the Holy Ghost shed abroad in our hearts by faith.

Observe it, when faith doth lie concealed in us, that our selves

cannot discern it, yet may we discern in our selves our love of God, and of such as love God; and this proves Gods love to us; for we could not love him, except he loved us first.

4. Faith maketh us sincere; for it is the notation of our faith, it is called faith unfained, and Christ saith, Blessed be the pure in heart; faith purifieth the heart, as the Apostle saith.

These are not the generation of them that are pure in their own eyes, of which Solomon spake, but the other of which David his father spake, Haec est generatio quaerentium faciem tuam.

Seeing there cannot be perfectio operis, the perfection of works, God is pleased if there be puritas cordis, purity of heart,* 1.195 which the Apostle calleth Simplicitie, and godly purenesse.

And that is known by these signes.

• 1. If a man be humbled in true contrition for sins which he knoweth himself guilty of, and hath no peace in his heart till he hath comfort in his conscience that God hath forgiven them.
• 2. If he consider his own weaknesse so farre as to acknowledge that he committeth many sins that he knoweth not, and prayeth earnestly, and often with David, à secretis meis munda me, cleanse me from my secret sins.
• 3. If he finde in his heart a present strife of his spirit against the flesh, wrastling with his own corruptions, and not suffering sin to reign in his mortal body, leading him captive to the Law of sinne.
• 4. If he finde him watchful to prayer and fasting, and watch∣ing, and all exercises of mortification, striving to bring his body in subjection to the law of God.
• 5. If he be willing to hide the word of God in his heart, to arme him against Satans temptations, as Christ did with scriptum est, it is written.
• 6. If he finde a desire of perseverance therein to the end, which is discerned by his spiritual growth from grace to grace, bring∣ing forth more fruit even in age, as Christ testifieth of the Church of Thyatira, more at the last then at the first,* 1.196 For he that beleeveth in me, out of his belly shall flow rivers of the water of life.* 1.197

These be sure proofs of sincere faith, which though it be weak, yet it will gather strength; and being able to fight, will in the end be made able to overcome all our enemies.

3. How faith may be preserved.

This seemeth a needlesse question, because we have cleare evi∣dence of Scripture, that sincere faith cannot be lost.

True; it cannot finally be lost, it is assured to God; but we must preserve it, so as that in temptations and afflictions we may not be cast down with fear that it is lost.

Neither that we do bear our selves too bold upon it so farre as to presume.

Therefore we are bound to the use of all those means ordained by God to preserve faith.

If it be an hypocritical or a temporary Faith, it may be lost; if it be a true Faith, this is one certain sign of it.

The same means that breede Faith in us, the same means do nourish it: therefore

If thou standest by Faith, be not high minded, but fear.

It is a Tenet of the Church of Rome,* 1.198 and it is now revived of late by the Anabaptists in a book of the last yeer, that a man may finally fall away from saving grace;

And many false shewes are made out of Scriptures not rightly understood, to maintain this heresie.

I say no more, but as the Apostle doth,

Let him that thinketh he standeth, take heed lest he fall.

He that is once assured of his standing,* 1.199 cannot fall, because the same Spirit which witnesseth to our spirits that we are the sonnes of God, doth also teach us all things, and bring all things to our remem∣brance, which Christ hath taught us.

The means are

The Word, the Sacraments, Prayer.

• 1. The Word; for as we are born anew by the immortal seed of the Word, so we must as new born babes desire the sincere milk of the Word, that we may grow thereby.
• 2. The Sacraments of Baptisme and the Lords Supper; for these also serve to strengthen Faith.
  • 1. By visible representations to the sense of the inward graces of Gods spirit, that walking here by Faith and not by sight, we may have something to fasten our eye upon, which may be to us as the brazen serpent lifted up.
  • 2. By the vertue of consignation, because these Sacraments are

• ...
  • the Seals of Gods Covenant of grace, obliging God the giver to continue his love to us, and reciprocally binding us to return du∣ty and love and obedience to him.
  • 3. By the efficacy of mediation, because they be the means in the Ordinance of God, whereby he doth convey his spiritual gra∣ces to us, so that Baptism is called the cover of regeneration, and by Baptism Christ is put on.

The Supper of Christ presenteth Christ to us our spiritual food, and therein we do eat and drink his body and blood.

This admonisheth us to be swift to hear, and to neglect no op∣portunity for the same.

To renew our Baptism by often repentance, to frequent the Table of the Lord, as the feast of our souls.

This advanceth our ministry of these by which this Serpent is lifted up on high, and set on a pole for all that desire health to look upon it.

They that are carelesse and negligent in these things, will soon make shipwrack of that temporary faith that they seem to have; for they that live in the neglect of these things, do forsake their own mercy, and declare plainly that their Faith is not sound and sincere, but their whole righteousnesse is like the morning dew, soon dried up.

3. Prayer, 1. for that shewes of whom we hold, not of our selves, but of God.

2. That bringeth us into Gods acquaintance and familiar con∣versation whereby we do more perceive Gods love to us and de∣clare our love to God.

4. How Faith must be used.

The handling of this point draweth in the third word of my text, which is life.

The just shall live by Faith.

The right use of Faith is to live by it, as I have shewed in the exposition of the words.

• 1. There is use of it in the natural life.
• 2. In the spiritual life.
• 3. For the eternal life.

1. In the natural life; for

• 1. In prosperity.
• 2. In adversity.

there is use of it.

1. In prosperity.

1. Faith is a shield to bear off all the flattering temptations of the flesh,* 1.200 the world, the Devil; so it is said of Moses, By Faith Moses when he was come to yeers, refused to be called the sonne of Pharaohs daughter.

And by Faith Joseph when he was tempted by his unchaste mistris, whose offer tendered him all sensual delight, refused her, and would not sin against God.

2. Faith is the contentment of the righteous in those things that they possesse; they beleeve them to be the gifts of God, and they are satisfied with his allowance; so by Faith Daniel was content with his pulse, and refused the Kings meat; they that do beleeve that God knows better then they what is good and suf∣ficient for them, are content with what they have.

3. Faith is the acknowledgment of all our good from God, for thanksgiving is a work of Faith, and giveth God his due.

4. Faith dependeth upon God for the time to come,* 1.201 as David saith, thou maintainest my lot.

I have set the Lord alwayes before me,* 1.202 he is at my right hand, I shall not be moved.

Upon which ground the faithful do build things hoped for, and commit their wayes to the Lord.

They cast all their care upon God, for he careth for them. And surely it is for want of Faith that the filii saeculi hujus the men of this world do rise so early, and go so late to bed, and eate the bread of carefulnesse, robbing God of his service, and break∣ing the Sabbath, and often doing wrong to their brother to build up themselves, it is a signe that they dare not trust God.

A strange inference.

• 1. For we beought nothing with us into the world.
• 2. We cannot deny but that whatsoever we have or possesse in the world, it is the gift of God; for aperiente manum de implet omnia; we have no interest in any thing, being born in sin, the right is in him, the gift from him.
• 3. We must confesse that very little will serve our necessities whilest we do live in the world.
• ...

• 4. We shall carry nothing away with us, and why should we discruciate our selves with cares for others, seeing that is the care of God? our children also are his inheritance.

I know and beleeve that our children are under the Covehant and Promise of grace, Ero Deus tuus & seminis tui. Let us stu∣dy to breed them to the love and service of God, let us not waste unthriftly, what we may spare from our own necessities, and for the charge of their education; Let us use all honest and law∣full means to provide for them.

Thus are we discharged of our duty, permitte Deo Caetera, leave the rest to God; Faith now doth all that remains to be done.

By Faith Isaak blessed Jacob,* 1.203 and Esau concerning things to come.

By Faith Jacob when hee was dying blessed both the sonnes of Joseph.

2. In adversity.

Thus it serveth to furnish us with

• 1. Patience.
• 2. Hope.

1. With Patience, to bear the present distresse without mur∣muring at God.

David is a notable and a full example of this Faith. I shall shew you him in distresse.

For when the Amalekites had burnt Ziklag,* 1.204 and had carried away captives all the people therein, and amongst them Davids two wives, Abinoam, and Abigael,

David was greatly distrest, so were all the people.

They lift up their voice and wept, untill they had no more power to weep.

David beside this sorrow of his losse, and compassion of the losse of his people, &c. Feared.

For the people speak of stoning him, because the souls of all the people were greived, every man for his sons and his daughters.

No remedy against all this sorrow but Faith.* 1.205

But David encouraged himself in the Lord his God.* 1.206

The like example of Jehoshaphat;

When some came and told the King of an army coming a∣gainst him to invade him; instead of mustering his men, survey∣ing

his armour, sending out for oxciliaries to resist this armie.

Or instead of sending a messenger to treat of peace to divert the enemy, and to prevent war.

Jehoshaphat lets the enemy come on;* 1.207

Jehoshaphat feared, and set himself to seek the Lord, and pro∣claimed a fast throughout all Juda, he goes to Church and prayes;

O our God wilt thou not judge them? for we have no might against this great company that cometh against us;* 1.208 neither know we what to do: but our eyes are upon thee.

In the very distresse to which this remedy is applied, God hath threatned the Jews with an invasion by the Chaldeans; he hath declared the enemy insolent, and violent, what shall the Jews do in the misery? Observe,

God takes no care of the wicked, let him sin, let the Chalde∣ans do his worst to him, but The just man shall live by his Faith.

For he shall possesse his soul in patience.

Beloved, we hear of distresses abroad; if we do but crosse the water, the sword is drawen against the professours of the Gospel of Jesus Christ, and they that have armes put them on to save their lives, and stand upon their guard.

The bloody Iesuits cry to the French King of our Religion, Rase it, Rase it.

We know not how God may visit us hereafter, when the light of Israel shall be quenched; although there go over nei∣their men nor mony to relieve the distresses of our own mothers children, filios ecclesiae, children of the Church; such consultations are far above us; yet let us pray for them to God, that God would give them Faith to depend upon him: and the just amongst them shall live by that Faith.

There is an example nearer kinne to this land, the daughter of great Britaine and her root and branches; for whom many a loyall heart in this Kingdom aketh, in whose quarrel the honou∣rable house of Parliament have in the name of the Commons offered to unlock all the treasures, to put on armes, and to ad∣venture the lives of all faithful Patriots in the just cause of resto∣ring them to their rightful inheritance, and all such honours as

their just claime shall challenge. In their distresse I know no o∣ther comfort but my Text. The just shall live by Faith.

In a word, where these three great and crying sins do raigne, which in this Prophecy are threatned;

That is corruption of conversation, when there is no hone∣sty nor truth left amongst men, but that every man studyeth the building of his own house, he cares not where he hath the brick and the morter.

Corruption of Religion, that schisme and heresie do carrie it from peace and truth.

Corruption of justice, that honours, places of service in the Common wealth, and justice it self are sold for mony; good men punished, evil men rewarded. Comfort: Justus ex fide sua vivet, the just shall live by his Faith.

2. Faith furnisheth us with Hope.

That also

• 1. In Prosperity.
• 2. In Adversity.

We have hope through Faith that God will continue his lo∣ving kindn••sse to us, and not take away from us the light of his countenance.

So David; Surely goodnesse and mercy shall follow me all the dayes of my life,* 1.209 and I will dwell in the house of the Lord for ever.

Observe in Davids hope two things.

• 1. The ground of it, Faith in Gods protection, for that is the part of the whole Psalme. The Lord is my shepheard, he shall feed me, he restoreth my soul: In the valley of the shadow of death thou art with me; Thou preparest my table, thou anoyntest my head with oyle, my cup runneth over.
• 2. The means by him used to continue the assurance thereof, even by dwelling in the house of God continually; that is by consecrating his whole life to Gods service and worship.

2. In adversities.

We have hope that either God will strengthen us to bear it, or give issue out of it.

This is grounded upon that promise of God to his Church. I

will not leave thee nor forsake thee,

And if we hope for that we see not,* 1.210 we do with patience waite for it.

There is no such comfort in the sorrows and distresses of life, as reading the holy Scriptures for the support of our hope. For, They are written for our learning, that we through patience and comfort of the Scriptures might have hope.* 1.211 This hope keeps the heart from breaking; for building upon the truth of God it can∣not be shaken.

2. How Faith must be used in the Spirituall life,

• 1. For this the Apostle doth call it the sheild of Faith; and it serveth for defence against the fiery darts of Sathan, to keep off the evil that is yet without us, either in temptation or pro∣vocation.
• 2. It serveth also to purify our hearts from that evil which we do bear about us in the infection thereof.
• 3. It serveth for a provocation to stirre us up, to resist the power of the enemy;* 1.212 For so Saint Peter saith, Though Sathan go about like a roaring lyon, seeking whom he may devour,

  Whom resist stedfast in the faith.* 1.213

• 4. It serveth for victory. This is the victory by which we over∣come the world, even our Faith.
• 5. Many that returne out of the field victorious, yet may bring home some dangerous wound that they have received in the bat∣taile; and there is another good use of Faith, to cure and heal all the wounds. For our Faith maketh us whole
• 6. It serveth for the effectuating the means.
  • 1. Hearing.
  • 2. Sacraments.
  • 3. Prayer.

3. For our eternall life.

Faith is profitable unto all things which hath the Promise of the life present,* 1.214 and of that which is to come.

The manner how it worketh this assurance, is,

• 1. It assureth us that there is a life eternal, for that is an ar∣ticle of Christian Faith, the close and sweet conclusion of our Creed.
• 2. It assureth us, that we are they who shall by the free gift

• of God, be made heirs of this heavenly Kingdom: reposita est mihi corona justitiae.
• 3. It applieth all the promises of God to those several graces in us. Thus, I mourne, therefore I shall be comforted: I am pure in heart being washed in the blood of Christ, Therefore I shall see God: I hunger after righteousnesse ergo satisfied: I love God; ergo, all things work together for my good: I beleive, ergo, I shall be saved.
• 4. It assureth our perseverance to the end in our love and obe∣dience; yea Faith assureth our faith to us; For beleiving in the Author, is beleiving in the finisher of our Faith.
• 5. It stayeth us in expectation of the fruit of our Faith, that though the Vision do tarry, yet we think it not long to waite for the performance of it.

Having heard of the excellent use of Faith, you cannot but ob∣serve the reason why Sathan doth aime all his fiery darts at our Faith, because all our obedience, and righteousnesse, and holi∣nesse, is quickened and strengthened by Faith, without which it is impossible to please God.

There is nothing in a Christian man that so much provoketh Sa∣than against him, as his Faith.

For Faith keepeth us from being devoured of this roaring Lyon.

Therefore two assault we must provide for:

• 1. Sathans labour to keep us from getting this sheild of Faith.
• 2. His sound care when we have gotten it, to rob and spoil us of it.

1. Assault.

Sathan knowing that our Faith makes us too strong for him, and quencheth all his fiery darts. doth therefore all he can to keep us from the means by which Faith is increased in us.

That is, from hearing the Word and receiving the Sacrament, from meditation, from prayer; and as often as you find your selves tempted to neglect these, know it to be Sathans malice a∣gainst you to keep you from Faith.

The brest-plate of righteousnesse without a sheild of Faith, is not sufficient to keep off the fiery darts of Sathan from wounding us, but Faith quencheth them.

They therefore that live in the love and in the use of those means, may comfort themselves that Sathan shall not be able to hinder them from obtaining a comfortable vegetation and grow∣ing up in Faith.

2. Assault.

And whereas he laboureth to wrest our Faith from us, we shall find that both his cunning and strength will fail him, for saving Faith cannot be lost.

To establish our Faith, let us know that imperfect Faith may be a sound and true Faith; for we cannot attain to perfection in this life, but if we have a good conscience in all things, willing to live honestly,* 1.215 we may have boldnesse with God. For as Christ prayed for Peter that his Faith might not fail; so he pray∣eth for his whole Church, even for all that shall beleive in him through his Word,* 1.216 that the love wherewith the Father h••th loved him, may be in them, and he in them: Which love will keep us that we fall not off quite from him.

We are not denyed the use of riches, honours or lawful plea∣sures; these be ornaments and comforts of life, but we cannot live by them, they perish in the using of them.

Our obedience and good works are the fruits of Faith, we live by Faith, Faith lives in obedience, for without works Faith is dead: Did we but know the unvaluable price of Faith, we would seek it more then all other things, and like the Merchant in the Parable,* 1.217 we would part with all we have to purchase Faith. I conclude with S^t. Bern.

Dicamus fidem vitem, virtutes palmites, Botrum opus, devo∣tionem vinum.

Our vine yarder hath bestowed much digging and planting, and composing, and fensing upon this Vine, let it put forth, and let the clusters call it fruitful, and let the Vine please both God and men.

Now that we have searched this gracious mine of comfort, and found the rich vein which maketh us able to live both here and hereafter.

Let me admonish you what is objected against the Doctrine de∣livered out of this place.

Ribera a learned Iesuite, when he cometh to this Text in his

full commentary upon this Prophet, saith. Incidimus in locum qui est lapis offensionis duabus domibus Israelis, hoc est orthodoxis, & haereticis qui recesserunt à domo David.

It greives the Church of Rome that we have so clear a Text in th is Prophet, and that so much urged in the Epistles of the Apostles for our justification by Faith alone; and Ribera is much deceived if he mean us under the tittle of haeretiques; for this place is no of∣fence to us: It is the most comfortable doctrine that we can em∣brace, nothing doth more set forth the excellency of Faith, no∣thing doth more assure to us our eternal life.

Fain would Ribera have shifted off the clear evidence of this place with this illusion, that the Prophets meaning is this,

The just man, that is, the man that desireth to be just, shall live the life of grace by the Faith whith he hath in Christ Jesus.

We understand that a man is justified only by Faith, and that without the Law as the Apostle doth also teach.

And it were a poor comfort to the Church in their distresse to tell them, that the just man should live by his Faith, except the Lord in that promise did assure them the comforts, not only of the naturall, but of the spirituall and eternal life

Neither would the Apostle urge this Text, but with these contents. For exexamine the places where these words are urged, and it wil appear.

The Apostle professeth.* 1.218 I am not ashamed of the Gospel of Christ, &c.

For therein is the righteousnesse of God revealed from faith to faith, as it is written, Justus ex fide vivet, the just shall live by his faith.

The Gospel is said to reveal the righteousnesse of God, he cannot mean the essential righteousnesse by which God is justice it self in his divine nature; but he doth understand that righteous∣nesse of which the Apostle speaketh, who is made unto us wisdom, Righteousnesse, &c. that is, Christ our Righteousnesse: and this is called the grace of God which bringeth salvation

This is revealed now in the cleare light of the Gospel in real performance, which was before exhibited in visions and dreams, and types and ceremonies whilst the veyle was up.

It is revealed from faith to faith.

As Origen and Chrysostome truly enough, but not enough fully: Ex side veteris testimonii in fidem novi; as Ambrose,

Ex fide Dei promittentis in fidem hominis credentis.

But most fully. Ex fide incipiente, in fidem proficientem. For as Clemens saith,

Apostolus unicam tantum fidem annunciat, quae crescendo proficit, Till it grow up to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a fulnesse of faith.* 1.219

And so this text is well cited; for the just man who is made just by faith; doth live in it and by it.

For how can the Gospel be the power of God to salvation, except it revealeth to us the life of saith, seeing it is so only to such as do believe?

This first place cleareth the point, that the Apostle doth un∣derstand Gods word in my text so, as that the means of life is faith, and faith only: for so it is further urged by Saint Paul, who saith,

But that no man is justified by the works of the law in the sight of God,* 1.220 is evident; for the just shall live by faith.

Here these words are brought in to prove, that faith only doth justifie in the sight of God; which is thus proved.

Life eternal comes only by faith; therefore righteousnesse comes only by faith.

The antecedent is Gods own word in my text.

The consequence is thus proved, for

Righteousnesse is the foundation of life eternall.

They which receive the abundance of grace,* 1.221 and of the gift of righteousnesse shall reign in life.

And in the next verse it is called Justification of life.* 1.222

And this sequence doth the Apostle make in his own com∣fortable perswasion of himself,

I have fought a good fight, this is the great fight with Princi∣palities and Powers:* 1.223 And I have kept the faith, this is the shield which beareth off the fiery darts discharged against him in this fight: his comfort is,

From henceforth is laid up for me a Crown of righteousnesse.

This righteousnesse is not of the law, which he hath fulfilled, but the righteousnesse of the faith which he hath kept.

It is not the brest-plate of righteousnesse, but it is the shield of faith that beareth off all the fiery darts of Satan, and therefore the just man doth not live and come out of this battail victori∣ous by righteousnesse, but by faith.

This place thus applied by our Apostle, is the ground of our Church tenet, against which the gates of hell cannot prevaile, namely that sola fides justificat, faith alone doth justifie.

That which the Romanists do lay to our charge, is, that we exclude good works, and upon that slanderous imputation, both Dr. Stapleton, Harding, Bellarmine, Campiane, Bishop, and in∣deed generally all Popish writers do proclaim us Hereticks, and they will not hear us, saying, that the justifying faith which we preach, must be such as worketh by love.

They like the Pharisee trust in themselves that they are per∣fect; we with the Publican, cry out in faith of Christ's sufficient satisfaction, Domine miserere, Lord have mercy; upon whose ex∣ample Saint Augustine saith;

Videte fratres, magis placuit humilitas in malis factis, quam su∣perbia in bonis factis.

The cause is in sight; the humility of the one was with faith, the pride of the other was in presumption: And God resisteth the proud but giveth grace to the humble.

I conclude this point, wherein I have held you long; I know with how much comfort and profit to my self, I hope without your losse of time. What man is he that desireth life, who would live as a man, as a good man, and as an happy man? I answer in the words of the Sonne of God; As thou believest, so shall it be unto thee. Or in the Words of the Father of that Son in my text.

The just man shall live by his faith.

Vers. 5. Yea also because he transgresseth by wine, he is a proud man, neither keepeth at home: who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all Nations, and heapeth unto him all People.

NOw that God hath declared what rest and comfort his Church hath in the manifold oppressions of the enemies

thereof, they shall live by their faith;

In all the rest of this chapter, he declareth his own just Provi∣dence in the Government of the world, and in the severe execu∣tion of his judgments upon impenitent offenders, that the Pro∣phet may inform himself and others, that God hath not forgot∣ten to be just.

The last verse of the chapter is the total of the chapter.

The Lord is in his holy Temple, let all the earth keep silence be∣fore him.

That he sitteth not there idle, but is awake, that his eyes do see, and his eye-lids do try the sonnes of men, that we shall hear from his own mouth.

Concerning the words of this fifth verse,

Yea also, because he transgresseth by wine, he is a proud man, nei∣ther keepeth at home.

These words are read diversly both by Translators and by Ex∣positors.

Our first English Church-bibles read thus.

Like as the wine deceiveth the drunkard, even so the proud shall faile and not endure.

The Geneva followeth the same sense.

Yea indeed the proud man is as he that transgresseth by wine, therefore shall he not endure.

Arias Montanus: Et quo modo vinum potantem decipit, sic erit superbus, & non decorabitur.

In his Interlineary he followeth the text in the original, but in his Commentary he followeth the vulgar Latin authorized for the Canon by the Councel of Trent.

Pagnine. Quanto magis patator vini qui praevaricatr, qui est vir superbus, non permanebit? So Mr. Calvin, Etiam certè vino trans∣grediens, vir superbus non habitabit.

The 70 have no mention of wine.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Here be three words to expresse pride fully:

• 1. To think too well of our selves.
• 2. To think contemptibly of others.
• 3. To boast and glory in vain ostentation.

It seemeth to me that the purpose of this place, is to expresse

the insolency and pride of the king of Babel, proud Nebuchad∣nezzar, and generally of the enemy of the Jew, the Chaldaean; and that the scope of the place is to resemble them big swoln in their own self-opinion, to a man that is drunk with wine.

This hath good coherence with the former words, for shew∣ing how the just man and the proud man do stand in oppo∣sition.

His soule which is lifted up is not upright in him: but the just shall live by faith; faith shall establish the just man.

But the proud man who is drunk with the vain over-weening of himself, he shall not continue, non habitabit, he shall not be e∣stablished.

And here I forsake the Kings Bible, for I cannot find either sense or coherence in it.

The words following are plain enough; for God therein doth expresse that he taketh notice of the insatiable desire of the Chaldaean, who incouraged by his victories, doth covet to be Mo∣narch of all the world.

And this is now the partition of the rest of this chapter.

• 1. Faults.
• 2. Punishments.

• The first fault here named, infatiablenesse
• The punishment, v. 6, 7, 8.

1. The ground and note of this disease of infatiablenesse, is pride of heart.

2. The disease it self, is infatiablenesse.

1. Of the ground: it is pride.

This is resembled to drunkennesse, it is a spiritual giddinesse, wherein men lose themselves, and as the drunkard doth both think and speak, and do those things which betoken madnesse, his reason, and understanding, and judgment, and memory fail∣ing, and is wholly governed by his fancy: so the proud man made drunk with the wine of his over weening, as a man beside himself, is transported with his own self-opinion,* 1.224 to do things unseemly as the drunkard doth.

The Prophet reproving the pride of Ephraim, doth use this resemblance,

Wo to the Crowne of Pride, the drunkards of Ephraim. And again,

Ver. 3. The Crown of Pride, the drunkards of Ephraim shall be troden underfoot. And after,

They are drunken,* 1.225 but not with wine; they stagger, but not with strong drink.

Thus doth pride rob us of our wits, and we say of the proud man; that he doth not know himself.

Wine and strong drink moderately taken do comfort the heart of man, but when we over-drink, we cease to be our selves; so is it with self love: for every man by the law of charity is bound to love himself, and to love himself first; when this love doth not o∣overflow the banks, it is charity; when it exuberateth, it is pride.

All sober men do esteem drunkards vile, and account drun∣kennesse a loathsome sin; let the proud man see himself in that glasse, for the drunkard is the picture of the proud man.

1. Drunkennesse makes men think themselves very wise, and such as flie the conference of their betters when they are sober, in their drink care not with whom they do contest, and regard no mans presence.

So the proud man is wise in his own opinion; Salomon saith, There is more hope of a foole then of him

2. Drunkennesse maketh many apt to quarrel.

Who hath contentions? the answer next verse.

They that tarry long at the wine.* 1.226

And so is it with the proud man: for he that is of a proud heart stirreth up strife.* 1.227

3. The drunkard whilst he is in his Cups, is not to be admoni∣shed. Abigail durst say nothing to Nabal, whilst the wine was in his head.

And the proud man is too full of himself to hear any good counsel.

4. David hath two complaints.

• ...The drunkards made songs of me.
• ...The proud have had me exceedingly in derision, so both of them sit in the chair of the scornful.* 1.228

5. They are alike in their punishment in this world; for,

The drunkard and the proud man are both rewarded with contempt; all that walk in good ways are ashamed of them, and avoid their company.

A mans pride shall bring him low.* 1.229

He that loveth wine and oyle shall not be rich.

6 They are alike in the last judgment; for

The Lord will destroy the house of the proud.

And the Apostle faith of drunkards, that none such shall inherit the Kingdome of God. You see how like they be both in culpa, & in poena, fault and punishment.

Therefore humility is our lesson, and we shall find it an hard lesson to take out now in the over-grown pride of our times, wherein contrary examples do grow so thick.

It is a great part of the study of many to out-shine their neigh∣bours in glorious buildings, gay apparel, rich furnitures of their houses: this kind of pride hath done much hurt, especially in the ruine of

• 1. Charity, which had wont to cloath the naked, feed the hun∣gry, refresh the thirsty, and minister to the necessities of the poor brother.
• 2. The ruine of Justice which gives every one his own: I fear if many proud and gay persons that slant it in bravery of rich shew should do so, their feathers restored, they would be found naked.
• 3. The ruine of Temperance which prays, give me not pover∣ty, give me not riches, give me things convenient for me for they be fools in the judgment of the wife men, that die of prosperity.
• 4. The ruine of Religion, for godlinesse is not it self without contentednesse.

You have heard how deceitful a vanity pride is.

The pride of thy heart hath deceived thee.

I hasten to the second point, the disease: Infatiablenesse.

It is set forth in two resemblances. [ 2]

• 1. The proud man is resembled to hell.
• 2. He is resembled to death.

These are two things that cry Give, Give, and are never sa∣tisfied.

Observe wherein soever any man or woman is proud, if they do know any bounds;

Is it pride in apparel; who was ever fine enough? do we not see the richest stuffe laid and overlaid, almost hidden, with rich

adornment of triming; and when the stuffe may call the wearer proud, the trimme and fashion may resemble them to the grave and hell, and shall testifie against them that nothing can satisfie them; and yet to this they adde often change.

I do not say much change of rich apparel, but changing often in the wearing; I have heard of two or three-shifts in a day.

These be they that entertain every forrain fashion, and natu∣ralize out-landish formes amongst us: Christ will one day tell some body, I was stark naked, and you clothed not me.

The ambition, that all sorts and degrees of men and women are sick of, is; a desire to exceed their own rank in shew.

The Country striveth with the City, as farre as their markets will bear it out, the City with the Court; these encroachments put pride to shifts; for when Mechanicals come so fast upon the ancient Gentry of the Land, usurping both their shew and title, almost ashamed of the name of their trades and occupations that have made them so fine,

The Gentry are put to it to streine their tenant one note high∣er to enable them to the start; and their rif••ing and growth must put on the Nobility; and make them mend their pace.

Thus unsatiably do we strive to out-go our selves, that goodly inheritances are worne out, and vanity doth end in misery in ma∣ny, in them it continueth with scorn and disdain.

And when you have made your selfe as fine as you can, you will come a great many degrees behind Solomon in his royalty; yet Solomon was not clothed like one of the Lilies of the field.

Thus insatiable is the pride in buildings, a vanity which ladeth the earth here and there with specious, spacious piles of brick and stone, wherof the owners have scarce the pleasure of behold∣ing the same with their eyes, being afraid of the hospitality that should correspond that great shew of room.

The proud in beauty, declare themselves insatiable in striving to mend Gods work by art.

In pretio quondam ruga senilis erat, the aged wrinkles were wont to be held in honour.

But if there be any help for it now, time shall be spent in study how to hide and conceale the ruines of time.

The pride mentioned in my text is of power, which every one

desireth, and few do know how to manage. The Chaldaeans ha∣ving obtained some victories, are now ambitious to be lords of all the earth,

It is said of Pyrrhus King of the Epirotes, he sits studying how he may get the next Kingdom to him, to make himself strong e∣nough to bid the next King battel, and to get the conquest of him, that the fear of his power may make the next King yeeld himself.

And Alexander when he had conquered the world, sate down and wept, that there were no more worlds left for him to con∣quer.

The Bishop of Rome from a Diocesan Jurisdiction, hath swel∣led by degrees, partly by his own ambition, partly by the conni∣vence of Princes, to an universal Hierarchy, and his Parasites make him the man to whom belongs

Omnia subjecisti pedibus ejus, thou hast put all things under his feet.

His eldest son hath fairly dilated his empire; we know that in 88. he had not enough, he would have faine been dividing of She∣chem, and meating out the valley of Succoth.

In inferiour places, how are men transported with desire of power and command, and how unsatiable in that desire? witnesse the many offices, the various employments, which some have de∣sired and obtained to be congested on them.

I say no more of this unsatiable gulf of desire, then my text saith, it is like two things that they love not, Hell and Death.

Death is not satisfied but with all; it is named last in my text, as the greediest of the two; hell desires all the ungodly of the earth, it is a pit digged for the ungodly.

But death swalloweth all; Statutum est omnibus semel mori, what man liveth and shall not see death? So insatiable is the de∣sire of power.

This resemblance doth shake the strength of that desire much, if we think upon it well, I labour and strive to get many under my command, and death is labouring together with me to bring me to the grave; and if I do not use my power to the glory of God, and the good of my brethren, hell is as busie and as greedy to devour me.

This is one of the crying sins of our Land, insatiable pride;

this makes dear rents, and great fines, this takes away the whole cloathing of many poore; to adde one Lace more in the suits of the rich; this shortens the labourers wages, and addes much to the burthen of his labour. This greedinesse makes the market of spiritual and temporal offices and dignities, and puts well-deser∣ving vertue out of countenance.

This corrupts Religion with opinions, justice with bribes, cha∣rity with cruelty; it turns peace into schisme and contention, love into complement, friendship into treason, and sets the mouth of hell yet more open, and gives it a new appetite for more souls.

The use of all, is the doctrine of contentation, as we professe, that we have our being, not of our selves, but of God; In him we live, move, and have our being; He made us, and not we our selves; so let us be content with his provision for us.

It was Satans first suggestion to Adam; for so he had former∣ly corrupted himself, and lost his first estate; to suggest pride he would shew man a way how to be like God, and then all the fruits in the garden would not content him, he must taste also of the forbidden fruit.

Haman was as high as the favour of the King could advance him,* 1.230 and yet he confest,

All this doth me no good.

Pope Julius the third, was forbidden to eat Pork by his Phy∣sitian, and no other dish would please him, he commanded it to be set before him in despight of God.

Therefore hear the Apostle

Is is good to have the heart stayed or established with grace,* 1.231 and not with meats which have not profited them &c.

The grace of contentment is like the ballast of the ship, which gives herher trimme, and makes her strong and jocund upon the great waters.

Faith doth bring us to God, it stoopeth us to him, it fastneth us upon him.

Pride maketh us shift for our selves, and divideth us from God: he offereth his wings to such, and they will not be gathered to∣gether.

Let us know that we are never past the wings of Gods pro∣tection

here, and therefore let us resort humbly to them; for there is safety, and rest, and sufficiency of all good things.

Let us remember we call him our Father, and therefore we may cast our care upon him.

Let us know and remember that nothing but God can fil us; we are like broken vessels that can hold nothing without he fashion us behind and before: we are like fusty vessels that corrupt all things we receive, without he purify our hearts by Faith: we are leak∣ing vessels that let go all things, without he calce us and make us teight.

We are bottomlesse bagges, wide-mouthed to take in, but un∣bottomed to retain any thing, except he do give us contentment to stay our stomaks and to remove from us

• 1. An inordinate love of that which we have:
• 2. An inordinate desire of more:
• 3. An inordinate use of all.

The punishment will be terror domini, the terrour of the Lord.

Vers. 6. Shall not all these take up a Parable against him, and a taunting Proverb against him and say: woe to him that increa∣seth that which is not his, how long? and to him that ladeth him∣self with thick clay. 7. Shall they not rise up suddenly that shall bite thee? and awake that shall vexe thee? and thou shalt be for booties unto them? 8. Because thou hast spoyled many nations, all the remnant of the people shall spoyl thee, because of mens blood, and for the violence of the land, of the city, and all that dwell therein.

2. The punishment of pride now followeth.

Concerning the Words.

SHall not all these take up a Parable against them?

By all these he meaneth, all those whom the King of Baby∣lon and his Chaldeans have troubled and persecuted, and all look∣ers on also.

By taking up of a Parable, which word is rendered by Apoph∣thegma, a grave and wise speech is here meant, declaring that

the wisdom of men shall check the pride of the Babylonians, and proclaime them vain.

The taunting Proverb which the seventy render here, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: signifieth Dicterium: a bitter quip uttered in an aenigmaticall manner of speech, a secret gird full of salt and sharpnesse, where under some obscurity of words is secretly couched some galling and cutting tartnesse of meaning.

We must search this speech for two things, for here must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a wise saying, and here must be a taunt and salt taxa∣tion in some obscure and aenigmatical speech.

The first is in the former words, wherein he denounceth a woe to him that makes up his heap wich other mens goods, and he cryeth to him, how long? taxing his insatiablenesse.

The sharp and salt reproof is in these words,

And to him that ladeth himself with thick clay,

For first wherein he thinketh to gather an happinesse, he reap∣eth nothing but woe.

2. Wherein he hopeth for ease and relaxation of his cares, he get∣teth a burthen, which the word of loading implyeth.

3. He is charged that he is author to himself of that burthen: he loadeth himself; as David, he disquieteth himself.

4. That for which he doth himself so much hurt, bringeth on himself so much danger, it is no better then thick clay.

The gold and silver of the earth is sharply and scornfully men∣tioned as no better then thick clay. And indeed as it cometh from the melting to the eye, gold seemeth such, even like to a thick and massy clay, it hath no beauty in it to affect the eye.

And seeing the world prizeth this rich metall at so high a rate, that the Babylonian doth make no conscience of cutting the Jews throat, & breaking all laws of nations to get their gold, God doth in this smart quip shew how the Chaldean shall be censured, and taxed abroad for his scraping, when all that he hath gotten is but thick clay.

If we go to our principia naturae, principles of nature, we shall find that God made the earth, and whatsoever after that, either mineral growing within the earth, grasse or pearle, flower, tree or fruit growing on the earth, beast or bird, fish or fowle, worme or fly living on the earth, or in the water,

and man the lord of all, all are made of earth.

Earth the chiefest material in their building, there fore to A∣dam, said God, Terra es.

If man the most excellent of creatures in the composition of his body, be but thick clay:

The stile is high enough to give that title to any, either mine∣ral, or vegetable whatsoever.

7. Shall they not rise up suddainly that shall bite thee? and a∣wake that shall vexe thee? and thou shalt be for booties unto them? Some Interpreters think this verse also a part of that taunting speech which many shall use against Babylon and the Chaldaeans, wherein they shall declare that they do look Pride should have a fall.

The manner of speech frequent to the Hebrews by interroga∣tion, Shall they not rise up, &c. hath more weight in it, and im∣plyeth both vehemency in the Commination, and assurance of the judgment threatned, more then if he had said, They shall a∣rise that shall bite thee.

Read Isay 13. and see the burthen of Babylon, and passe to the 14. for this v. is but a short abridgment of that full prophecie,

And expoundeth these words of my text, that the Medes and Persians shall very shortly arise to destroy Assyria, and all the Chaldaeans.

The same judgement is threatned by the Prophet Jeremiah, cap. 50. cap. 51.

A Nation coming out of the North, to make their land deso∣late; For Media is a city north from Babylon, whence Cyrus came against it.

And for the manner of the taking of Babylon, it is here set down to be sudden. They shall rise up suddenly that shall bite thee.

Herodotus reports that upon one of their great Holy-days,* 1.232 when all the city were in their dancing and disports,

Ex inopinato eis Persae astiterunt, on a sudden the Persians came upon them, they came into the city, and took a part of it, when the other part sung out their song, and danced on, and knew not that the enemy had surprized them.

So they were bitten, and vexed, and taken, and the mighty and glorious great city of Babylon, was made a booty and prey to the Persians.

The greatnesse and riches of this city of Babylon, is by Herodo∣tus thus exprest.

The whole dominion of the Chaldaeans being laid and asses∣sed to maintain the Kings wars for defence of his state, for the twelve moneths in the year, the charge of four moneths was im∣posed on Babylon, and all the rest of Asia bore the charge of the 8 months so that one third of the imposition lay upon Babylon.

Vers. 8. Because thou hast spoiled many nations.

The first Monarchy that we read of in holy Scripture is that of the Assyrians, began by Ninus, of whom Niniveh took name, and by Nimrod, whom histories call Belus, and after him succeeded by Semiramis his wife.

This Monarchy grew by continual wars and violations of their neighbours, to an exceeding height and strength.

So that the exaltation of that Monarchy was the ruine of ma∣ny nations in power, and their subjection to the Assyrians, and this Monarchy lasted as some write, an. 1300

Saint Augustine de Civ. dei lib. 16. cap. 17. speaking of this Monarchy, saith, In Assyria praevaluerat dominatus impiae Civi∣tatis; hujus caput erat illa Babylon: He calleth it nomen aptissi∣mum. Confusio, Confusion,

Actively; for it confounded all the parts of Asia, bringing them under one Regiment, and it came it self after to a shame∣ful confusion.

This victorious grassation of the Assyrians over-running all like to a deluge of waters, did so swell them with the pride a∣bove reproved, and here threatned, that the Prophet Isaiah doth call this Monarchy Lucifer.

How art thou fallen from Heaven O Lucifer Son of the morning.

As in the judgement of the ancient learned fathers,* 1.233 alluding to the fall of the Angels that kept not their first estate.

Nimrod their founder,* 1.234 is called A mighty hunter before the Lord, That is, a mighty tyrant and a great Oppressour of men.

The blood of men was not precious; the Land the City, and the Inhabitants, all bent to spoil and to violence. Therefore it is said,

The remnant of the People shall spoil thee.

There was not such an universal subjection to the Monarchy of the Assyrians, but that there were a remnant left to come upon them, and to overcome them.

These as hath been said, were the Medes and Persians,* 1.235 whom God calleth his sanctified ones, his mighty ones for his anger;

Because he hath called them, and set them apart from others, to be Ministers of his vengeance for the destruction of this proud nation.

For he will make inquisition for blood; and they that have smitten with the sword shall now perish by the sword.

De verb is hactenus.

In these words, which are the Declaration of Gods just judg∣ment against the Chaldaeans, before we proceed to the full hand∣ling of them,

We must first take notice of the just proces of God against this pride of the Chaldaeans. For it pleaseth God to give us here an account of his provocation, and he giveth in evidence against them, that their pride went not alone, but was accompanied with many sins.

1. Their gripple covetousnesse in seeking to increase their own heap; and covetousnesse is a sinne that God abhorreth. St. Paul doth call it the root of all evil.

2. Their violent invasion of the goods of others by injury, op∣pression and extortion; for he increaseth that which is not his. Not to be content with our own is ungodlines: but to spoil and rob others, and to be our own Carvers to take what we can get, is wrong to our brethren: covetousnes corrupteth our selves, but oppression doth violate our neighbour, of whom the law gi∣veth such charge, ama proximum ut teipsum.

3. Their folly. for what is this great stock which they have gathered, and what is the rich heap that they have caught? it is but thick clay; and what have they done with all their labour and travel, but made a burden thereof for themselves?

4. Their cruelty is charged upon them, which is exprest in sun∣dry circumstances of amplification, as

• 1. In the extremity of it, no lesse then spoiling, which com∣prehendeth all kinds of hard measure that can be offered.
• 2. In the extent of it, which is amplified by two circum∣stances.
  • 1. Not Persons, nor Societies, Towns, Cities, but whole Nations.
  • 2. Many Nations.

3. In the effect of their cruelty, which also brake forth into blood, the blood of men, a thing that God holdeth at such a price, that he not only made severe laws for preservation of life; but he maketh a curious inquisition for blood, when con∣trary to his law it is unjustly spilt: unto which God hath given a voyce.

For there is vox sanguinis, a voyce of blood, as we say in A∣bels story, and to which voice he lendeth an eare, for that blood cryeth unto him.

4. In the general infection of this cruelty which hath corrupted the whole land of the Chaldaeans: the City, the great City of Babylon, and all the People that dwell therein.

The Prophet in the former chapter did complain to God of the pride, and cruelty, and covetousnesse of the Chaldaeans, in which as they exceeded, so the poor Church of God smarted, and the patience of God forbearing to punish them, made them think that God gave no regard to them▪ and it made many even within the Church stagger, fearing least God had taken no no∣tice of their sufferings, and their enemies injuries.

Do you not now receive it from the mouth of God himselfe, that he hath all those things written in his book, that he keeep∣eth an exact account both of the offences done, and of the of∣fenders?

5. To shew that they have abused his patience and long-suffe∣ring, by continuing in the evils above-mentioned, he saith, How long? to shew that he hath contended with them in patience al this while, and that no forbearance will recover them from their evil ways; no spoile or cruelty will satisfie them in their evil ways; therefore he proceedeth to judgement against them.

The argument of this text is the punishment of the pride of the Chaldaeans, punished

• 1. With just reprehension of all.
• 2. With derision, they shall be taunted.
• 3. With spoile and destruction.

Here we must first take notice of the justice of Gods processe a∣gainst them; [Note. 1] for he giveth account of his provocation, and ren∣dreth a reason of his judgments.

Our lesson is, Whensoever God punisheth, there is a fault de∣serving

serving that punishment, for God is just, he doth not punish the innocent.

Thus he began with the first sinners that we read of in the ho∣ly story.

With the Serpent, quia tua hoc fecisti,* 1.236 because thou hast done this: So to Adam, because thou hast hearkned to the voyce of thy wise, &c.

And to Cain, if thou do evill, sinne, that is the punishment of sinne, standeth at the doore.

And for the processe against the old world; first, God saw the fault thereof, before either he repented the making of it, or re∣solved the punishing of it; and so forth all the Scripture through, and through the experience of all times.

1. Because God is just, [Reas. 1] and justice is a vertue that giveth suam cuique, every one his own, now rods are for the back of fools, and all sinners are fools, and all men are sinners, and therefore none past the rod in the justice of God.

2. Because punishment in the nature of it, is evill; though in the use of it it be good; for the good it doth, [Reas. 2] and sin brought it into the world, it is contemporary with sin, it cleaveth to it, it cannot be parted from it; as the mortality of man is joyned with the nature of man.

Therefore we may conclude, whensoever we feel any punish∣ment in our selves, or see any inflicted on others, subest culpa, There is a power that deserveth this punishment.

Against this it may be objected, that

• 1. God doth chasten some of his own beloved children with punishments, for their tryal, that they may come forth as gold fined.
• 2. God doth sometime correct his own for example of others.
• 3. The wicked and ungodly vex and torment the righteous, even for the serving the true God, many have lost their goods, their liberties, their lives for the testimony of the truth; Thus did all those holy Confessours and all those glorious Martyrs suf∣fer the cruelty of the enemies of God.
• 4. The corruption of justice, and the abuse of power, doth sometimes turn into tyranny, and so evill men are cherished, and good men punished, as the Prophet Isaiah saith, He that ab∣staineth

• ...from evil, maketh himself a prey.
• 5. Sometimes good Princes are abused by their flatterers and lying informers, who possess them of an evil opinion against bet∣ter men then themselves, as in the example of Mephibosheth; for Ziba his Bayly accosed him falsely of treason to David, and Da∣vid though a King of Gods choosing was not at leasure to search into the matter,* 1.237 but presently not hearing the just defense of Mephibosheth, gave away to Ziba all that pertained to Mephi∣bosbeth.
• 6. Sometimes just persons in execution of justice, are nimium justi, over wise; and such justice is injury, as Solomon faith, Be not just over-much, and the light of nature, taught the heathen to say, Summum jus est summa injuria.
• 7. Sometimes Judges are swayed by the affection they bear to others, to regard rather the satisfying of their envy whom they love, then the execution of Justice, and so wrong may be done where it is not deserved; as Herod cut off Iohns head, for no dislike of him in himself, but to please his minion.

In answer to all these objections, put the case how you will, I am sure God is just, and will neither himself punish, nor cause, nor suffer any to punish, but where so much punishment is well deserved.

Peradventure he that inflicteth the punishment may offend in it, and there may be a fault done in the manner of it; or that for which the punishment is inflicted may be no just cause, or the per∣son may be mistaken; but still I say God is just, subest culpa, there is a fault; the hand of God, the will of God is in every punish∣ment, and they never do any thing without the justice of God.

Job that justified his integrity so stoutly, as we read in his story, did never deny himself to be a grievous sinner, and to de∣serve the punishment that he suffered, though he still did stand upon it, that he was not therefore punished.

If the punishment be for tryall, the gold that is tried will be divided from the drosse, and that drosse deserveth a melting.

If the punishment be for example, know that God will ne∣ver give so ill example as to punish an innocent.

If men do like men in execution of Gods judgments; know that God knows why he suffereth them so to do, for he searcheth the hearts and reins.

Thus many condemned to death by the law according to pro∣bable evidence, professe their innocency at their death, yet can finde in the book of their conscience evidence enough to con∣demne them worthy of death for something else.

The use of all is, seeing God is just, and punisheth not but where he findeth sin; stand in awe, sinne not, [Ʋse.] do your best to keep from the infection, lest you come under the dominion of sinne; abstaine from all appearance of evill, from the occasions and means of offence; resist Satan; quench not the spirit that should help your infirmities, redeem the time in which you should do good and strive to enter into that rest.

Thus doing, what punishment soever we suffer, it is rather the visitation of peace then the rod of fury, and God will turn it to our good.

The punishment here threatned;

1. Just reprehension, shall not all these take up a parable a∣gainst them, and say, woe to him that encreaseth that which is not his? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I remember the question of our Saviour to his Disciples, Whom say men what I the Son of man am? It is wis∣dome for any private man, more for a great State, to enquire what fame it hath abroad.

The wisdome of State is such, as one government hath an eye to another; I speak not only of confederate Nations, which have lidger eyes in each others Common-wealth, but even of ene∣my-states; and such as stand neither in termes of hostility, nor in termes of confederacy, they have their secret intelligence, and thus they know and judge each of other.

Nebuchadnezzar was a most potent Prince, yet his neighbours did not approve his wisdome, they did condemne his violence, and cry out, wo be to him.

I understand this to be a great punishment to this mighty King, to be justly condemned for injustice, and to deserve the curse of his neighbouring Nations.

For extremes do ever carry the evill words, and the evill wish∣es of all that love vertue; and they cry woe to him that encreas∣eth greedily and covetously that which is not his; and woe to him that wasteth prodigally that which is not his.

The wisdome of policie doth hold violence and oppression hateful in great Princes, and it calleth them pusillanimous and idle that will not stirre in the just defence of their own.

But there is sapientia saeculi hujus, the wisdome of this world, which calleth all his own which he can compasse directly or in∣directly, justly or unjustly; which Saint Paul doth call enmity with God; just Princes are tender in that pursuit, holding that axiome of Caesar irreligious and unjust Si, jus violandum, regni causa: And therefore sapientia quae est desuper, the wisdome from above, cryeth hand off, invade not, usurp not aliena jura, other mens rights; be content with thine own; for woe be to him that increaseth non sua, that which is none of his own.

Princes that manage the sword of justice, which is gladius Dei, the sword of God, must be tender how they draw that sword a∣gainst God that committed it to them; and every attempt that their power maketh for that which is not theirs, doth arme it self against God.

Mr. Calvine observeth well

Manent aliqua in cordibus hominum Justitiae & aequitatis prin∣cipa; ideo consensus gentium est quaedam vox naturae, there abideth in the hearts of men certaine principles of justice, therefore the consent of Nations is a certain voyce of nature.

Those Princes that care not what Nations do think and speak of them, but pursue their own ends against the streame and tyde of Jus naturale, natural right, do run themselves upon the just reprehension of other States, which wise and religious Princes do labour to avoid,

• 1. Because the private conscience in these publike persons can have no inward peace, where publike equity is violated.
• 2. Because the old rule of justice is built upon the divine equity of nature, and confirmed by experience of time, that Male par∣ta facilè dilabantur, evill gotten goods soon consume.
• 3. Because all that love this jus naturale, will soon finde both will and means to resist encroachments, fearing their own parti∣cular; as all hands work to quench a fire.

But what cares Nebuchadnezzar, or Alexander, or Iulius Cae∣sar, so they may adde Kingdom to Kingdom? and what cares his holinesse of Rome, so that he may be Universal Bishop, what other Kings and Bishops say of them?

To make this point profitable to our selves, for we speak to private persons.

The Rule is general.

All that encrease their own private estate by oppression and injustice, multiplying that which is not theirs, making prize of all that they can extort from their brethren, buying them out of house and home; wearying them with suits of molestati∣on, spending the strength of their bodies with immoderate la∣bours, at so short wages as will not sustaine them with things ne∣cessary:

Such, though their power do bear them out in their unjustice, yet do they undergo the hard opinion and censure of all that love righteousnesse; and they do bear the burthen of many cur∣ses. Let them lay this to heart, and take it for a punishment from the hand of God.

2. The Derision: Taunted.

What do these men but lade themselves with thick clay? This also may passe for a sharp punishment, Kings and great persons are not priviledged from the tooth of a Satyre, from the keene edge of an Epigram, from the bold affront of a libel.

We live in the age of fresh and quick wits, wherein it is not an easie thing for eminent persons to do evill, and to escape tongue smiting, and wit blasting; pens and pencils; a hand up to blazon great ones and their actions; and inferiour persons want not eyes upon them to behold them, nor censures to judge them, nor rods to whip them.

I must not draw from this place any authority to legitimate contumelies and disgraces, and that which we call breaking of bitter jests upon another, selling our salt cheap.

1. Therefore understand that bitter Taunts, Satyrs and Libels may be evill and unlawful, and yet God may make a good use of them, to lash and scourge those that deserve ill; and they that are so girded and jerkt, shall do well to do as David did, to con∣fesse that God sent Shimei to curse; and as for Shimei, he shall see that God will finde a time to pay him too.

That this is a punishment sent from the hand of God, we have full evidence from the witnesse of Holy Scripture, even in this case.

The Prophet Isay threatneth the Chaldeans with this judge∣ment.

Thou shalt take up this Proverb, the Margent readeth This taunting speech against the King of Babel, How hath the oppres∣sor ceased, the golden City ceased? &c.

You see in derision she is called the golden City.* 1.238 And after, All they shall speak and say unto thee,* 1.239 Art thou also become weak as we? art thou also become like unto us?

How art thou fallen from heaven O Lucifer,* 1.240 &c.

Thus the great glory of the mighty Monarchy is become lu∣dibrium vulgi, & fabula mundi, the scoffe of the vulgar, and the tale of the world.

So Jeremy declareth, that this shall be one part of the punish∣ment of Babylon, she shall be laughed to scorne; read at your leasures the 50. and 51. of Ieremy. Amongst many salt and sharp taunts spent upon Babel, this is one for a taste, Babylon is suddenly fallen,* 1.241 and destroyed, howle for her, take balm for her paine, if she may be healed. It is Davids phrase,

But thou O Lord shall laugh at them,* 1.242 thou shalt have all the hea∣then in derision.

It was no small part of the passion of Jesus Christ, the subsan∣nations and scornful derisions of his enemies; they made sport with him, as the Philistims did with Sampson;

Thou that couldest build the Temple, Come down, &c.

It pleaseth God sometimes to suffer his good servants to be tongue ••••••itten, as we see in the example of David and of Jere∣my, and Job, and others:

And we have many examples of his permission of it in the punishment of the wicked.

This doth not justifie contumelies, or make libels and scanda∣lous derisions lawful, but it declareth them to be the rods of God.

Therefore let men tender their reputations, and do that which is right in their places, be they high or lo, that they may not deserve ill of the times in which they live, that they may have good report of all men and of the truth it self.

Amongst other things, which by way of caution we may take warning of,

1. Let them that would live out of the danger of scorne and de∣rision, apply themselves to glorify God in their bodies, and

in their souls, and to honour him: for God hath spoken it,

He that honoureth me, him will I honour;* 1.243 but they that despise me, shall be lightly esteemed.

2. Let such take care that they be no despisers of their brethren, that they sit not in the chaire of the scornful; for the wages of the scorner is scorne, and they that trust in themselves and despise o∣thers, go away from the sight of God unjustified. Can pride have a fall, and the lookers on not laugh them to scorne?

3. Let such keep a good tongue in their own heads; for many fair pretenders of Religion, and outward professors, are as long as Pambo in Eusebius, taking out of that lesson from David, Servabo circa os meum capistrum ne peccem lingua, I will set a watch, &c.

It was in fashion while that they that sought (as they preten∣ded) Reformation of the Church, sought it in the way of libel∣ling, and breaking jests upon the Prelates and Malignants of the Church.

But S^t. James telleth us, That if any among us seem to be religi∣ous,* 1.244 and refraineth not his tongue, that mans religion is in vain.

4. Let such take out the lesson of the Apostle;* 1.245 Let their speach alway be with grace, seasoned with salt, that you may know how to answer every man. This is the seasoning of wisdom from above, which being the breath of the holy Ghost, which is the spirit of meeknesse, doth rather put the burthens of our brethren upon us in Christian compassion, then heap burthens upon them in spight and disdain.

2. Yet I do not determine all sharp and satyrical tartnesse of speach unlawful; the acrimonie of a taunt hath sometimes due place, and it may be some of the fire from Gods own Altar, when they do not proceed from anger, envy, desire of revenge, vaine ostentation of wit, flattery of others whom it may please, pride of our own hearts.

When Adam had transgressed, and God had laid his curse up∣on him, God said,

Behold the man is become like one of us to know good and evill.* 1.246 St, Augustine saith,

Verba sunt insultantis, quòd non solùm factus fuerit qualis esse vo∣luit, sed nec illud quod factus fuerat conservavit.

God derideth the folly of man fallen away from him: It is said of Eliah.

And it came to passe at noon that Eliah awaked them,* 1.247 and said, cry aloud, for he is a God; either he is talking, or he is pursuing, or hee is in a journey, or peradventure hee sleepeth and must bee awakeed.

So the Prophet Isaiah plays upon the Idolmakers and Idolaters, as if he had one of our Papists in hand: For he sets a man upon the stage, having cut down a tree▪

He burneth part of it in the fire:* 1.248 with part thereof he eateth flesh, he rosteth rost and is satisfied, yea, he warmeth himself, and say∣eth, Aha, I am warme, I have seen the fire;

And the residue thereof he maketh a god,* 1.249 even his graven image; he falleth down to it, and worshippeth it, and prayeth to it, and saith, deliver me, for thou art my god.

You see what sport the Prophet maketh with Idolaters, and sure he had the Spirit of God.

The Apocryphal book of Baruch, 6. chap. is a very pleasant bitternesse against Idols and Idolaters.

Surely this example in my Text is justifiable; for it taxeth the covetous oppressours of the earth for fools; that take so much pain, and do so much wrong to load themselves with thick clay.

But is it not an injury to Almighty God, [Object.] to set no higher price, and to give no better tittle to the richest of all mettels, that which God himself was pleased, should be used in the choice ves∣sels and ornaments of his own house, then thus to indigni∣fie it?

I answer,* 1.250 the Prophet doth not indignifie the creature; but as God said to man, Pulvis es, thou art dust, and he told him true out of what materials the frame of his body was built: so it is no disgrace to gold to call it thick clay, it being no other in the matter of it.

And howsoever good use may be made of these outward riches, yet are they never to be esteemed for themselves, but for their use, which if men on earth could once understand and beleive, they would not set their hearts upon them.

• Saint Peter calleth them Corruptible things.* 1.251
• Saint Paul calleth them Ʋncertain riches.

Every man is easily drawn to study and labour to the getting of this burthen, and so insatiable in desire, that few say with Esau I have enough.

There is a singular wisdom in the use of riches which few do seek, because they do not understand for what this thick clay serveth.

In the Latine phrase, all those things which we use, are called impedimenta, Impediments: for as the baggage of an army is of necessary use, yet hindereth the speed of their march; so do our riches, they are the faculties of well-doing, yet we can hard∣ly attaine the wisdom to keep them from being hinderances and let to us in our journey homewards.

They serve us for fame, and reputation; for they support our credit in the world.

They serve us for shew, for they furnish the table with dainties, the back with bravery, &c.

They serve us for custody, to lay up for posterity.

They serve for dole and distribution, to be bestowed upon good uses.

They serve to buy out dangers, and to deliver us from evils.

They serve to make us freinds.

And they that can plaister their wals with this thick clay, may keep off many a storme, and much foul weather.

Yet we have seen that all rich men are not happy, even in the things of this life.

Tully saith of Rabirius Posthumus,

Jn studio rei amplificandae, non avaritiae praedam, sed instrumentum bonitati quaerebat, that is the best use of them.

We see in this example, that the wals of Babel; though plaiste∣red, and the roofs tyled with this thick clay, so as it was cal∣led the golden City, could not priviledge it from ruine and con∣tempt.

Therefore let us not strive and study by indirect means, nor take too much, and immoderate care by direct means, to over∣load our selves with this thick clay: we shall carry none of it away with us when we dye, and we are not sure that they shall enjoy it, to whom we would fainest leave it.

The third punishment of Babel doth shew that this thick clay hath wings.

It is subject to spoile.

It makes Babel a good booty: for when those spunges have suckt in their full draught, many of them come to the wringing and squeezing till they be left dry.

There be such in the world as study the emptying of those full vessels, and find means to spring a leak in them.

This fall from plenty and fulnesse to want, from honour to low condition, from power and command to subjection and awe, makes the proud man a scorne to the world, for to out-live riches and honour and power, and to see others deckt in our trappings whereof we had wont to be so proud, this pricks our bladder, and lets out all the wind, and leaveth us lank and empty.

This is the justice of Gods proceeding against the proud, whom he resisteth as you hear out of Obadiah in the example of Edom, and see now in the example of the Chaldeans.

As they that despise others are now punished with contempt: so they that spoiled others are now punished with spoile.

One while the hand is receiving bribes as fast as it can to get all; and in a moment the same hand is giving of bribes as fast, if it be possible to save some.

If therefore there be no better hold to be taken of these out∣ward things which make many so proud, if riches increase, set not thine heart upon them, use them rather then keep them.

Yet this is a great comfort to all that are oppressed by the proud tyranny of men, God is still good to Israel; even to all that have true hearts;* 1.252 and the rod of the wicked shall not rest upon the lot of the righteous; God will find a time to spoile the spoyler, and to strip him out of all.

There is neither wisdom, nor counsel, nor strength against the right hand of God, & that right hand wil find out all his enemies.

Greatnesse and power are fearful to the common man, yet no∣thing can restrain either the thoughts of men and their judgments, but that they will search into the actions of the Highest, and ob∣serve what is done according to the rules of justice and wherein Religionand Iustice are wounded.

Nothing can hinder but that where men may dare to commu∣nicate their thoughts to faithful ears, there the scroul of grei∣vances will be unfoulded, and the unjustice of tyrannicall oppres∣sions will be laid open.

Nothing can hinder the vengeance of our just God the King of all the earth, but that he will take the matter into his own hands, and deliver the oppressed, and spoil the spoiler.

Oppressours must dye, then will their names stink and be abhorred of posterity, and there will be black records made of them in the books of time, when God putteth his hand to the spoiling of them, he will spoil them in all that they trusted in.

• 1. In their Friends, they shall fall off, and be the first that shall help to strip them.
• 2. In their Honours, every man shall put an hand to the cast∣ing of dust upon them.
• 3. In their reputations, their names shall be hateful upon the face of the earth.
• 4. In their posterity; God shall curse their seed, and never trust any of them again with his power, or the execution of his judgments.

Only let the oppressed wait the leasure of God for this; the Vision is for an appointed time; but it will come to passe, it will not fail.

Vers. 9. Woe to him that coveteth an evill Covetousnesse to his house, that he may set his nest on high, that he may be delivered from the power of evil. 10. Thou hast consulted shame to thy house by cutting off many peo∣ple, and hast sinned against thy soul. 11. For the stone shall cry out of the wall, and the beam out of the timber shall answer it. 12. Woe to him that buildeth a towne with blood, and stablisheth a city by iniquity. 13. Behold, is it not of the Lord of hoasts, that the people shall labour in the very fire, & the people shal weary themselves for very vanity. 14. For the earth shal be filled with the knowledge of the glory of the Lord, as the Waters cover the sea.

These words do taxe the Chaldaeans with another sin, and de∣nounce a punishment against it. Concerning the words,

Woe to him that coveteth an evil covetousnesse to his house;

THere is a good covetousnesse, which engrosseth the trea∣sure of spiritual graces, of which the Apostle, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

Covet the best gifts.* 1.253 Here is desire with in∣tension; it must be zeal, and zeal with aemulation, striving to be before others, that no man get precedence of us therein, but the things desired be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, such gifts are given of free grace.

But that covetousnesse is evil to a mans house, that is, to his estate and family, and posterity, which is joyned with ambition of height,

That he may set his nest on high to be above others.

Which is joyned with distrust in God, and trust in things tem∣poral, that he may be delivered from the power of evil.

Believing that honour and high place will set him out of the reach of misery.

Thou hast consulted shame to thy house in cutting off much People.* 1.254

Here is another sin added to covetousnesse and ambition, cru∣elty and shedding of blood to make their own portion fat; and whereas they have studied honour and greatnesse, all turns to shame abroad in the world, and to the burthen of a guilty con∣science within them. Thou hast sinned against thy soul.

For the stone shall cry out of the wall,* 1.255 the beame out of the tim∣ber shall answer it.

Woe to him that buildeth a town with blood,* 1.256 and stablisheth a ci∣ty by iniquity.

Here God bringeth in inanimate and senselesse things accu∣sing and upbraiding them; they cannot look upon either the stone-work of the wals, or the timber-work on the floors, and roofs of their buildings, but they shall hear the voice of their upbraidings, speaking to their consciences that these are ill got∣ten: rapine and cruelty put them together, and married them in that frame without a license.

The voyce of their clamour is woe to him that hath done so.

Behold,* 1.257 is it not of the Lord of Hosts, that the People shall labour in the very fire, and the People shall weary themselves for very vanity?

I understand him thus, it is Gods own hand against them that they shall endure hard and extreme labour as it were in the fire, to compasse their own ends, and when they have crowned them∣selves

they shall reap a crop of vanity; as David, Man disquiet∣eth himself in vain.

For the earth shall be filled with the knowledge of the Lord,* 1.258 as the Waters cover the sea.

That is God, who by his long forbearance and remissenesse is forgotten in the world, shall now declare himself in the execu∣tion of justice, that he shall be known: as David saith, God is known by executing judgement; ut aquae, as the waters, i. e. sine mensura, that is, without measure.

The Summe of this section is the denunciation of that judg∣ment of God against the Chaldeans, wherein we consider

• 1. Peccatum, the Sinne.
• 2. Poenam, the Punishment.
• 3. Effectum, the Effect.

1. Peccatum, here is a Chaine. For.

• 1. Here is Infidelity; he would be delivered from the pow∣er of evil, but he will not trust God with protecting him from it.
• 2. Here is Ambition, desire of high place to build his nest on high, for more security.
• 3. Here is Covetousnesse, to get the means of this high rising.
• 4. Here is cruelty, to break through all impediments that stand in the way.

2. Poena.

• 1. Shame to his house.
• 2. Sin against his soul.
• 3. Losse of labour.

3. Effectus.

The earth shall be filled with the knowledge of the glory of the Lord, &c.

1. De peccato.

One observation I gather from this whole point concerning the sin of the Chaldeans; it is St. Augustines Peccatum nunquam est solitarium, sins grow in clusters; it is a stream that runneth in the channel of nature, and the further it runnes, the more cor∣ruptions

send in their currents into it; and as rivers the further they runne the wider they grow, so doth sin, viresque acquirit eundo.

When lust hath conceived, it bringeth forth sin; and lust may say of that birth as Leah did when Zilpah also bare Jacob a son, A troop cometh,* 1.259 and she called his name Gad. For sinne is sociable.

In the temptation which corrupted Evah, 1. Satan suggested infidelity, shaking her faith in the truth of Gods word. 2. He gave a touch upon the Iustice of God, that it was scarce equal, that God should except any tree, and not give Adam unlimited power.

3. He suggested a titillation of pride, making her believe that they might be like God.

4. Wherewith is joyned a suggestion of discontent with their present state.

5. There went with this a tang of gluttonous desire.

So in Gehezies sinne,* 1.260 who was Elisha's servant;

• 1. He grudged that Naaman the Syrian should go away with such a favour done him, and carry away the whole present that he rendred to his Master.
• 2. He had a covetous desire to have some of it.
• 3. He went after, and told Naaman a lye, my Master hath sent me.
• 4. Another lye followed. There be two young men of the Sons of the Prophets.
• 5. He was sent to demand a talent of silver, and two changes of raiment for them.
• 6. He dissembled. He must be urged to take two talents.
• 7. He made a cunning conveyance. He bestowed them in the house, and let the young men go secretly.
• 8. He shut up all with another lie. Thy servant went no Whether.

Davids sin had many sins in it.

• 1. A sin against God in the disobedience of his law.
• 2. Sin against his own body in defiling it.
• 3. A sin against the body of his neighbours wife.
• 4. A sin against the Religion which was so scandalized.
• ...

• 5. A sin against his neighbours life,
  • 1. Inebriavit eum.
  • 2. Jussit occidi.
• 6. Which followed all these, a neglect of Gods service for ten moneths together, in which he continued impenitent.

St. James saith, Whosoever shall keep the whole law,* 1.261 and yet offend in one point, is guilty of all.

How can a man keep the whole, and yet break the whole Law of God?* 1.262

He is called here a keeper of the whole Law, [Quest.] either

• 1. By supposition, and so it is but a case put thus. Put the case a man could keep the whole law, save only in some one thing.
• 2. Or by his own opinion of himself.
• 3. Or by his indeavour to keep all.

Yet this man offending in one, breaketh the whole law.

1. Because there is such a concatenation of the Duties of Re∣ligion and Justice, that he which offendeth in one breaketh the chaine.

2. Because any one sinne unrepented, violateth love and obe∣dience, which if it be not full, it is no love, no obedience at all.

For the breach of one Commandment doth distaste all the rest of our obedience, as a little leaven sowreth the whole lump, therefore though we cannot say that he which breaketh the Sabbath committeth adultery, or that he that stealeth is a mur∣therer; yet we may say that he that doth break the least Com∣mandment of the law, is guilty of the breach of the whole law in omission, though not in Commission, seeing the obedi∣ence that the law requireth, failing in one duty corrupteth all that we do, say or think.

Let us now behold the concurrence of sins in the Chaldaean, and begin

1. At his incredulity, for he would be delivered from evil, but he trusteth not God with it, but goeth his own way to it.

This is the mother sinne of all evil ways and means unlaw∣fully used to accomplish mens ends here on earth; distrust in God.

For when we use fraud, and lying, and dissembling and con∣cealing of the truth, and bind untruths with oaths, to gain cre∣dit to what we say untruly; when we make no conscience of in∣jury

which may be hidden with cunning, or born out with vio∣lence, all this proceeds from distrust in God.

And so we grow guilty of the two great evils of which God himself complaineth;

For my People have committed two evils, they have forsaken me the fountain of living waters,* 1.263 and hewed them out cisterns, broken cisterns that can hold no water.

Again this, Take heed least there be in any of you an evil heart of unbelief in departing from the living God.* 1.264

The heart that distrusteth in God, departeth from him; there∣fore he saith, it is a People that do erre in their hearts, because they have not known my ways.

The corruption then is in the heart; for if that did love truly, it would trust God wholly; for where we love faithfully we trust boldly.

But the God of this world hath blinded the minds of them which believe not.* 1.265

That answereth his question, Who hath bewitched you that you should not obey the truth?

Infidelity is the root of all evils in us; for we cannot fear any threatning, where we do not believe any danger.

We cannot hope for any benefit where we do not believe any promise; for infidelity doth take away all wise do me from us.

This makes us to withdraw our selves from the Lord, and it is a note of the wicked man, neither is God in all his wayes.

Thus saith the Lord,* 1.266 Cursed be the man that trusteth in man, and maketh flesh his arme, and whose heart departeth from the Lord.

For he shall be like the heath in the desert,* 1.267 and shall not see when good cometh, but shall inhabit the parched places in the wildernesse in a salt land and not inhabited.

Blessed is the man that trusteth in the Lord,* 1.268 and whose hope the Lord is;

For he shall be a tree planted by the waters,* 1.269 and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leafe shall be green, and shall not be careful in the year of drought, neither shall cease from yeilding fruit.

I need not say more of this Argument. Here is reason enough

given why you should commit your way to the Lord, why you should cast your care upon him, why you should not leave him, to trust to your selves, David saith,

He made us, and not we our selves: he saw us imperfect in the wombe: he fashioned us. Thy hands have made me and fashioned me; he took me from the Wombe.

He addeth, Ʋpon thee have I depended ever since I hung upon the breasts of my mother.

When we are hungry, he giveth bread that strengthneth mans heart.

When we had not wit and understanding to shift for our selves, who fed and cloathed and preserved us then? surely his hand is not shortned, but his arme is stretched out still.

Suppose that without him we could get bread; Man liveth not by bread only.

Suppose that without him we could sowe much seed; It is only he that giveth increase.

Let us observe the examples of Gods judgments upon such as forsake God, and trust their money, or their friends, or corrupt means to preserve them: One day telleth another.

The Chaldaeans trust not in God: their own net is their god, their own yarn is their idol, they kisse their own hands.

But fear yee the Lord all his Saints, and trust in him, for he never faileth them that trust in him.

I have blamed some for buying and selling on the Sabbah; They have answered that they are poor and are forced to it, to help to feed them.

Is not this infidelity? they dare not trust God for their meat, they dare trust to their own ways against the precise Command∣ment of God.

Unlawful recreations on the Sabbath are so defended; poor labouring men that work all the six days, must have some time to refresh themselves.

But I would fain know by what indulgence they may dis∣pense with the law of the Sabbath. God hath bidden thee to remember to keep the whole day holy: if thy recreations be holy, thou keepest the law; if unholy, thou breakest it.

When some are detected of fraud and theft, their plea is their

necessity. Here is a root of infidelity: for doth God lay a neces∣sity upon any man to break his law?

He hath laid on thee a necessity of labour; if that will not do, he hath given the rich charge of thee.

The truth is, that this root of infidelity doth yet remain in the hearts of most of us, and is the cause of all the sins that are committed.

For the light of the Gospel doth shine much more clear now then ever it did in this land, and the knowledge of the truth is more spred then ever before here.

Yet never was there greater corruption of manners, nor more cunning shifts devised for the advancing of mens parti∣culars.

The crying sins of the Jews,

Injuries done between man and man.

Corruption and contempt of Religion.

Corruption of Justice. To all these our land doth plead guilty. Where's the fault?

Have you not heard? have you not been taught the ways of the Lord? have you not been admonish't of your duty? have you not been chidden, and threatned for these things? hath not the seal of Gods judgments written within and without with la∣mentations, mourning and wo, been opened and read to you?

Hath not God rained examples thick of his justice and judg∣ment against high and low for these things? why then is not this amended?

There is a root of infidelity, we do not, we dare not trust God; and from hence comes

• 1. In some Atheisme, they live without God in the world.
• 2. In others Epicurisme, they live all to delight.
• 3. In others temporizing, and following and serving men.
• 4. In others heresie, embracing their own opinions.
• 5. In others Apostacy from religion and faith.
• 6. In others hypocrisie, seeming what they are not.
• 7. In most carnal security, not caring for threatnings.
• 8. In many wilful ignorance, not caring for the knowledge of God.

But thou man and woman of God, fly these things, & know the

Lord; the more thou knowest him, the more thou lovest him; the more thou servest him, the more thou trustest him, and the more he blesseth thee.

2. Ambition, that he may set his nest on high.

Ambition is a limbe of pride, and it is well set forth in my text, it is a building of a nest on high; it is but a nest that the am∣bitious man doth set up, but he would have it high to overlook all; yet that doth not make it safe; for there be clouds that can carry fire from below to consume it, and there is lightning from above to inflame it, and there is tempests and strong winds to shake it.

And the axe is laid to the root of the tree in which the nest is built, and with the fall of that tree the nest comes to the ground.

The highest tree for a subject to build his nest in, is the favour of the Prince; yet David saith,

Trust not in Princes; for there is no help in them, their breath de∣parteth, they return to the earth, and their thoughts perish. It may be that he that fitteth next in the chair of soveraignty, will be no tree for the same birds to build in.

Ambition is an inordinate desire of honour.

Saint Gregory hath a rule which would stop the mouth of sui∣tors and competitors for honour. Locus regiminis desiderantibus ••egandus est, fugientibus offerendus. Virtu••ibus ergo pollens coactus ad regimen veniat.

Naturally the love that every man beareth to himself, and the good opinion that pride putteth into him of himself, doth make him desire to set his nest high, and therefore every man observeth the course of the times, in which he liveth to see which is the readiest way to rise.

The king is called the fountain of honour; for from the Ruler of the People all subordinations of rule derive themselves; and therefore

Many seek the face of the ruler.* 1.270

The way of preferment is soon found, and ambition hath a foot for it: The Prophets phrase, Pes superbiae, the foot of pride.

If only vertue were the way, only vertue would be studied.

But I look not so low as the Throne of earthly Princes for

the fountain of honour. I hear the Psalmist say,

For promotion cometh neither from the East,* 1.271 nor from the West, nor from the South.

But God is judge,* 1.272 he putteth down one, and setteth up another.

Many are ambitious of high places, who have both friends and means, and yet cannot climbe; Many more unlikely speed before them, and I can ascribe this to nothing but the supream hand of God, from whom all promotion cometh, he will have his Will done.

Some he raiseth to their own ruine, others to the punishment and correction of the sins of the time in his anger: Others for the good of men in favour of his Church, and the Common∣wealth.

It becomes not us to censure the Powers that are ordained of God, as the Apostle teacheth, or to envy their high nests; but let every soul be subject to the ordinance of God, and rest in his will by whom Princes reign, and by whom they advance where he pleaseth to set up.

But ambition of high nests is the theme of our discourse, which is an inordinate desire of honour, and that is a sin.

It corrupted the Angels which fell, and they impo••soned our Parents with it in Paradise; both desired to be like God, neither stood content with the glory of their Creation.

Concerning which, understand that the state of Creation did give man no further dominion then this;

Replenish the earth,* 1.273 and subdue it, and have dominion over the fish of the sea, and over the fowls of the ayre, and over every living thing that moveth upon the earth.

Here is no dominion given to man over man. But all man∣kind is endowed with equal dominion over all these things, and man is to acknowledge no soveraign lord but God his Maker. But presently after the fall

For the punishment of the woman, who had brought the de∣sire of her husband subject to her, by tempting him to eat of the forbidden fruit, God said to her, Thy desire shall be subject to thy husband,* 1.274 and he shall rule over thee.

Yea when God saw Cains countenance cast down, he called him to account for it, and knowing his discontent to be against

Abel, he said to Cain, Ʋnto thee his desire shall be subject,* 1.275 and thou shalt rule over him;

Which Saint Chrysostome doth expound de Priviledgio Primo∣geniturae.

But as sin brought in the law, for Justo non est posita lex: so sin brought in Magistracy for execution of the law, and brought down the sword of God amongst men: and the equal conditi∣on of mankind in his Creation by sinne was changed into male and female: not in sexe, but in subjection, high and low, rich and poor, bond and free.

So that this ambition of an higher nest came in with sinne; and being so brought in at first, it cannot be without sin.

Saint Hierome speaks bugs words.

Cave honores quos sine culpa tenere non potes; sublimitas honorum magnitudo scelerum.

And Saint Augustine complains of nothing more then that he was made a Bishop; He was an holy man, but a man, and his passion transported him.

In nullo sentio Deum ita iratum mihi quam in hoc, quod cum in∣dignus essem pont ad remum, positus sum ad amplustre, sive guber∣naculum Ecclesiae.

But howsoever his humility unworthied him to himself, it was Gods great blessing to his Church not only then, but in all succeeding ages that God so promoted him.

One thing amongst the rest maketh ambition an unmanly sin: for two contraries meet in the ambitious, that is, pride and a base mind. Pride striving to climb high, and a base mind servilely at∣tending the means of rising, waiting and observing such as may help him up, as one that climbeth, embraceth every bough, & hug∣geth in his armes what he shortly treadeth under his foot.

But Seneca saves me a labour, for he doth describe such a man to the life; Ambitiosus semper est pavidus. Timet quod dicat vel faciat, quid oculis hominum displiceat; honestatem mentitur, humilita∣tem simulat, cunctis adulatur, cunctis inclinat, omnium est servus & tributarius, gravem habet in se pugnam.

The end of the Chaldeans ambition to set his nest so high, is that he may be delivered from the power of evil.

Herein is a great fallacy; for be high nests the safest? and is

greatnesse security? may not we that have lived to see in few years great changes, say that high preferments be giddy and slip∣pery, feriuntque sumos fulmina montes?

The reasons why ambition maketh men unhappy.

1. The ground of it is pride, which is an over weening our selves and our own worth, and this robbeth God of glory; for quid habes quod non accepisti? therefore God resisteth the proud.

2. The whole operation of ambition is by the wised ome of this world, and that is folly. Petrus Ravenna doth set it out well;

Ambitio est quaedam simia charitatis: charitas patiens est pro a∣ternis: ambitio patitur omnia pro caducis: charitas benigna est pauperibus, ambitio divitibus: charitas omnia suffert pro veritate, Ambitiopro vanitate; utraque omnia credit, omnia sperat, sed dissimili modo.

3. It is altogether uncharitable; for charitas ut teipsum: It is Jobs phrase of the fatherlesse, he was brought up with me as with a father, so doth charity bring up inferiours, and equals grow together: but ambition doth not, cannot affect magnitudinem suam, sine parvitate aliena.

4. It is before exprest to be insatiable; quis enim modus adsit honori?

A man desireth first to be eminent in the street wherein he lives, and then in the city; and yet having attained his desire, as Seneca saith,

Navis quae in flamine magna est, in mari parvula est. One that is high and great in the city, in the country where he lives, in the University, let him come to the Court, and he shall see how many Spheres of greatnesse do move above him. Here is more work for ambition; if we remember the law, proximum ut te∣ipsum, thy neighbour as thy self, we will no more desire to ex∣ceed one the other in the state wherein we live, then a man de∣sireth one hand or one leg, in proportion of strength and bignesse to exceed the other in his body.

5. We have a fair example in our elder brother, for though he was such as to whom it was said, Adorent eum omnes Angeli ejus,* 1.276 Worship him all ye Angels; yet to become our brother,

In all things it behoved him to be made like unto his brethren,

He could not do this without humiliation; there was no power above him to humble him, and he thought it no robbery to be equal with God; the power that did it was in himself, humiliavit semet ipsum, he humbled himself.

Ambition therefore putteth us out of the way of life. Christ humbled himselfe; Et qui vult esse discipulus meus sequatur me, He that will be my disciple must follow me.

The doctrine of contentednesse doth still offer it self to us commanded in the last of the ten: for non concupisces aliena, faith, sortè tua contentus, be contented with thy lot; this also serveth for the next point.

3. They are charged with covetousnesse;

Of which Christ saith, Take heed and beware of Covetousnesse, giving us a double caution against it.

The Apostle giveth a reason, because it is the root of all evill but that reason doth not draw blood;* 1.277 for where the conscience is not tender malum culpae, the evil of punishment is not feared. But it followeth.

Which while some have coveted after, they have erred from the faith, and pierced themselves through with many sorrows.

Ambition hath this handmaid to attend it, this factour to ne∣gotiate for it; for ambition is not supported without great charge; our own times tell us so; and Ambition cannot be a great spender, if covetousnesse be not a great getter.

Covetousnesse is an inordinate desire of the wealth of this world, and is many ways culpable.

1. Because God hath given man dominion of the earth, and hath put all things under his feet; let not us remove them, and as David saith, let us not Cor opponere, set our heart upon them.

Gold and silver are lower put under us then the surface of the earth; for they grow within the bowels of the earth nearer to hell, to shew the danger that is in them.

Therefore the Apostles had these things not put into their bosomes, or into their hands, but laid at their feet.

2. Because the Scripture hath expresled the woe of God be∣longing to the covetous, as you have heard, Vae homini qui congre∣gat non sua, wo to the man which gathereth not his own.

They that are covetous,* 1.278 do carry stateram dolosam, a deceitful ballance; for lay the conscience in one scale, and the least gain that is in the other, the conscience is found too light, as Saint Augustine,

Lucrum in arcâ, damnum in conscientiâ.

For Saint Paul calleth covetousnesse Idolatry;* 1.279 and Christ calleth Mammon the god of the covetous; ye cannot serve God and Mammon.

This is clear; for where doth the covetous man bestow and place his faith, hope and love, but in his wealth, which we do owe to God?

The rich man sang a Requiem to his soule,* 1.280 Now my soule make merry, for thou hast goods enough laid up for many years.

3. Because covetousnesse is a fruitful sin; the daughters thereof are commonly

• 1. Usury,
• 2. Rapine,
• 3. Fraud,
• 4. Bribes,
• 5. Simony.

1. Concerning Usury, let me out of the word say only to you, that he shall dwell in the Lords Tabernacle, that is, shall rest un∣der Gods Protection on earth, and he shall dwell in the holy hill, that is,* 1.281 possessions in heaven, Who putteth not his mony out to usu∣ry: Where he shall dwell that doth so, you may easily conclude.

If you wil hear the judgement of a Parliament, the Statute concerning the forbidding of usury doth begin thus,

Forasmuch as all usury by the laws of God is sinne and detestable,* 1.282 Be it therefore enacted, &c.

If thou wilt know the judgment of learned Divines, fathers both of the Eastern and Western Churches, Councels, later Di∣vines have written against it, and detected it unlawful, so that it is of all learned evil spoken of.

But the covetousnesse of the Chaldeans was not of this sort; therefore not of purpose to be handled, but incidently to be re∣membred, yet non sine morsu in transitu, yet not without a lash in the way.

Fraud is another of the daughters of covetousnesse; when we by any wit, or the art of seeming, do over-reach one another in matter of negotiation; of which the Apostle, That no man go be∣yond, or defraud his brother in any matter, because the Lord is the avenger of all such,* 1.283 as we also have forewarned you, and testified.

Bribes is another daughter of covetousnesse. It was part of Samuels purgation of himself, Of whom have I received bribes,* 1.284 to blinde mine eyes there with? for Solomon saith, A wicked man taketh the gift out of the bosome, to pervert the Wayes of judg∣ment.* 1.285

Micah describeth more then his own times.

The heads of Sion judge for reward,* 1.286 and the Priests thereof teach for hire; and the Prophets thereof divine for money; yet will they leane upon the Lord, and say, is not the Lord among us? no evil can come upon us. Read on.

Symony is another daughter of covetousnesse. I say no more of it, but leave it with St. Peters blessings, Pereat argentum tuum tecum, let their money perish with thee.

But rapine was the proper and natural daughter of the cove∣tousnesse of the Chaldeans; they had their Angle, and their Net, and their Dragge; nothing could escape them.

The great fish did eate up the little ones; oppression was the crying sinne of Babylon, all their neighbours did groan under it.

1. This sin doth destroy jus naturale, natural right, which is quod tibi fieri non vis, alteri ne feceris, do as thou wouldst be done to; out of which principle these two do arise.

• 1. Ne cui noceas, hurt none.
• 2. Ʋt communi bono deservias, serve the common good.

2. It offendeth the written law, which doth not only restraine actum rapinae, non furaberis, the act of rapine, thoushalt not steal; but voluntatem rapinae, non concupisces, but the will, thou shalt not covet.

Agur the son of Jakeh saith,

There is a generation whose teeth are as swords,* 1.287 and their jaw∣teeth as knives, to devoure the poore from off the earth, and the needy from among men.

This generation is not yet grown barren; Christ saith, Pauperes semper habebitis vobiscum, you shall have alwayes the poor with you; and this generation of oppressors will be ever teeming, so long as they have such matterto work; upon for the rich and mighty will shift for themselves.

3. It incurreth the severe censure of Gods justice; for if God say, Go ye cursed to them that did not dare sua, give their owne:

quid faciet eis qui rapuerunt aliena? woe to them that take that which is none of theirs.

4. This sin of rapine doth incurre the curses of them that are robbed; for every man crieth, woe to such as congest that which is not their own.

5. This sin doth hinder the ascent of the prayers of them that commit it; God will not admit them to his presence; for so God saith.

Relieve the oppressed, judge the fatherlesse, plead for the widow;* 1.288 Come now and let us reason together.

6. The time shall come when those that suffer wrong, shall judge their oppressours, for the Saints shall judge the world.

Therefore let every man make conscience of doing violence; doubtlesse there is a God that judgeth in the world; let us value men as our brethren, and seek their good; let us direct our in∣tentions & subventions to that only end that he that loveth God may declare it by loving his brother also; let our brethren grow up with us, and let us joy in their prosperity.

4. Cruelty is charged upon them.

For they build in blood, and cruelty is also one of the compa∣nions of ambition and covetousnesse. If Ahab have a desire to Naboths Vineyard, either Naboth must part with his Vineyard or his life.

They are not all innocent of this great offence that keep them∣selves from shedding of blood: they that invade the meanes of the maintenance of life, that pinch the labourer in his wages, or that make the hireling work for nothing, or that let their hire sleep in their custody, whilst he pineth for want of things neces∣sary, are all guilty of this accusation of blood.

It was the provocation wherewith God was provoked against the old world, for which he brought upon them the great floud that destroyed them all; This was Edoms sin in Obadiah.

There is a manifold cruelty as you then heard.

• 1. Cruelty of combination, when we make our selves strong in a faction, to oppresse all that oppose us, and go not out way.
• 2. Cruelty of the eye, when we can be content to look on to see injures done to our brethren, without any compassion, or sub∣vention.
• ...

• 3. Cruelty of heart, when we rejoyce against them that suffer wrong, and make our selves merry with their afflictions.
• 4. Cruelty of the tongue, when we insult over them and brand them with taunts.
• 5. Cruelty of the hands, when we
  • 1. Either persecute their persons with molestation.
  • 2. Or touch their liberty with unjust restraint.
  • 3. Or rob them of their goods by cruel direptions.
  • 4. Or hinder the course of justice that should do them right.
  • 5. Or procure their death, because they do stand in our light, and hinder our rising; of all these I have spoken heretofore. We now hasten to the declaration of Gods just vengeance against this ambition.

2. The punishment.

• 1. They consult shame to their own house.
• 2. They sin against their own souls.
• 3. They labour in vaine, and without successe.

1. They consult shame to their own house.

Ambition doth affect to build up an house, to establish a name that may continue in the blood and posterity, in succeeding ge∣nerations with glory and honour.

David hath a crosse prayer which is in the hearts and mouths of many that hate such pride; let not their wicked imagination prosper, least they grow too proud,

These words do shew that ambitious pride shall not prosper, and whereas they study honour, and consult glory, in their aime and intention, God turneth it all to shame in the event.

The words of my text are the words of God; he knoweth what he meaneth to do; and he saith, they consult their own shame, because he purposeth to turne all their glory into shame.

Shame is the thing that an ambitious man doth desire to de∣cline above all things, all his studies bend their strength against it, and pursue glory which is the contrary to it. To this purpose covetous men gather riches, and then with mony purchase great offices and great titles to make great houses, and nominous fa∣milies upon earth to survive them.

But where this greatnesse is begun by ambition, maintained and supported by rapine, and cruesty, pride will have a fall; he that meaneth to give it the fall, saith so, God whose power none hath ever resisted, he will turne that glory into shame.

The wiseman saith, He that is greedy of gaine troubleth his own house.* 1.289 For

The house of the wicked shall be overthrown; he doth not mean domus,* 1.290 the house, but familia, the family, the whole name and po∣sterity, the glory, all shall perish and come to shame.

And Prov. 15.25. Solomon tels us who shall do it. The Lord will destroy the house of the proud;* 1.291 this is their shame to come down again; when men have been aspiring and setled their nest on high, and made themselves beleeve that their honour shall be established upon their house; for then,

1. God shall laugh them to scorne, the Lord shall have them in derision, saying, Behold the man is become as one of us.

2. Men shall laugh at them, and say,

Lo,* 1.292 this is the man that made not God his strength, but trusted in the abundance of his riches, and strengthned himselfe in his wicked∣nesse: for Solomon saith,

When the wicked perish there is shouting.* 1.293

3. The Lord shall be glorified in the shame of the proud, co∣vetous, cruel man; for every man shall say, strong is the Lord God who judgeth them,* 1.294 as over Babel; thus is God praised.

Rejoyce over her thou heaven, and ye holy Apostles and Prophets, for God hath avenged you on her.

This point is of excellent use.

1. For Doctrine,* 1.295 it teacheth us that which Solomon hath said, The feare of the wicked shall come upon him; the proud man feareth nothing so much as shame; the covetous man feareth no∣thing so much as want; the cruell man nothing so much as re∣venge; the glutton nothing so much as hard fare; the drunkard nothing so much as a cup of cold water: and God hath threat∣ned these offenders with all these judgments.

2. It commendeth to us wisdome, and righteousnesse, and hu∣mility, and all holy vertues, for they be all builders, and raise up houses, and lay the foundation sure. Ab auditione mali non ti∣mebit.* 1.296 The just man is hold as a Lyon; as Solomon, The wicked

are overthrown and are not: but the house of the righteous shall stand.* 1.297

Humility layeth the foundation of it low.

Faith worketh by love to furnish it.

Honour and much glory are the roofe of it; peace is the fence about it, and prosperity the demesnes belonging to it.

And the guard of Angels pitch their ten ts round about it.

This house is built upon a rock, yet it must endure the winds and waves.

3. This hath deceived many; for they have thought unrighte∣ousnesse the better and safer way; because they have seen the wicked flourishing, and spreading like to a green bay-tree.

Job disturbeth them in their ruffe, and glory, and fulnesse and fatnesse.

Their houses are safe from fear, neither is the rod of God upon them. It goeth pleasantly for two or three Verses, but vers. 13. in a moment they go down to the grave.* 1.298

It is an admirable wisdom, that Job hath recorded to direct, our observation of such,

Lo their good is not in their hand. They are not masters of their happy estate; which he proveth;* 1.299

How oft is the candle of the wicked put out; it is but a candle, and it is put out; often for God distributeth sorrowes in his anger. God is angry; he doth not cover them over with sorrows, and and overwhelme them with woe here, but he distributes sorrow, giving them some lucida intervalla.

This varnish and paint, and guilding;* 1.300 of unrighteousnesse with temporal happinesse, doth make it deceive many.

A brutish man knoweth not,* 1.301 neither doth a fool understand this.

When the wicked spring as the grasse, and all the workers of ini∣quity flourish: it is that they shall be destroyed for ever.

Who would have thought it? every man saith, when he seeth pride have a fall: no, for the Psalmist saith, Thy thought are very deep.

Here God himself declareth, that ambition shall end in shame; and the candle of the wicked when it is put out, will end in a foule and stinking smoak.

4. This admisheth and exhorteth all that love their houses, and study their own honour, to seek it in the way of piety and

charity; let such serve God, let them not neglect the Lords house the Lords day, the Lords Table; let them suffer their brethren to dwell in peace by them, and to grow up with them, and to be the better for them.

It is not the riches that we leave behind us to our heirs that doth build our house, but that we bestow well to the honour of God, and the good of our brethren where we live.

You shall see it in our Saviours sentence, I was hungry and you fed me;* 1.302 I was naked, and ye cloathed me, &c. Not the meat that we do eat our selves, nor the cloathes that we do wear out selves, nor the mony and land that we demise to our posterity, maketh us friends in the day of the Lord, but what we dispose.

A worthy Citizen of our City that had been his own steward of his goods, and disposed them to many charitable uses, was his own Poet for his Epitaph, and caused this line among others to be insculped on his grave,

That I gave, that I have.

Which calls to my remembrance a story that I read in Pe∣raldus, Bishop of Lyons in France: How a great Lord thinking his tenant somewhat too rich, and meaning to share with him, re∣quired of him a true inventory of his estate, and what his wealth was;

He answered it was in all 600 crowns; it was objected that he dissembled his estate; such a grange, such a house, such a farm, and many other things of good value belonging to him were not named; he answered.

Illa non sunt mea sed Domini mei, qui quando voluerit potest ea accipere; sed quod dedi pro Deo in manus pauperum in salvâ custodiâ posui, it a quod nullus potest mihi illud auferre. These are not mine but my Lords, who when he please may take them from me; but what I have for God given to the poor, I have laid that in safe custody, so as none is able to take that from me.

The riches wherewith we honour God, do build our house; always provided that they be riches well gotten; for if charity have been violated in the getting of wealth, the charity of gi∣ving it away to the poor, will not redeem the breach of justice.

Justice must ever go before charity; in the dispensation of our

goods. First, Suum cuique, to every one his own; then Tuum, thy own; so Zachaeus, He beganne at reddo, I restore: and from thence went to do, I give.

2. Punishment. And hast sinned against thy soul.

The meaning as I take it, is, that all this evil shall one day smart upon the soul of the Chaldeans. The doctrine is; [Doctr.]

All sins committed against the law of God, are done against the souls of them that commit them.

The committers of sin are of two sorts.

• 1. The Elect:
• 2. The Reprobate.

The Elect sin against their souls

• 1. Culpa, In the fault.
• 2. Poena, In the punishment.

1. Propter culpam, In regard of the fault.

1. Because every sin that a man committeth doth defile the soul, and polluteth the temple where the holy Ghost should dwel; so that Christ saith to every soul, except I wash thee thou hast no part with me.

2. Because every sin that a man committeth, doth hinder the influence of grace, and maketh the soul the more uncapable of light and heat from the Son of righteousnesse. For every sin is an eclipse of that Sun: which is thus proved.

1. In our hearing of the word; if we be either like the high way where the seed is lost quite,* 1.303 or like the stony ground where the seed cannot take root, or like the thorny ground, where it may take root and spring up, but is choaked in the growth, the good seed never cometh to an harvest.

Our sins must be removed, to make the soil good and fruitful.

2. In our prayer; If I regard wickednesse in my heart, the Lord will not hear me.* 1.304

3. In our receiving the Sacrament;* 1.305 If I eat and drink unwor∣thily, I eat and drink damnation.

4. In almes; If I do it to be seen of men, I lose my reward.* 1.306 For I have it here.

Sin is leaven, it corrupteth the whole soul of man; and ma∣keth it a trespasser in all that it doth: so that the elect man in re∣spect of his fault, doth sinne against his own soul, and de∣fileth it.

2. Propter poenam, In respect of the punishment.

1. Because it bringeth forth guilt of conscience, which ma∣keth us confounded and ashamed in our selves, so that we dare not lift up our eyes to heaven, nor look our God in the face, whose mercy we have abused, whose anger we have provoked, whose goodnesse we have offended.

2. Because sin maketh matter of sorrow in the soul of the of∣fendor; and a godly sorrow troubleth and disquieteth the soul within us.

In that case was Job, Peccavi, quid faciam tibi? quòd feci? I have sinned,* 1.307 what shall I do unto thee?

3. Because the soul hath no peace till it hath wrought a re∣venge upon it self, and upon the body too in which it commit∣ted sin.

Davids Humiliavi animam meam, and S^t. Pauls Castigo cor∣pus meum,* 1.308

There must be afflictio and amaritudo animae; we carry rods about us for the nonce; even our own hearts will smite us as Da∣vids did; this brings God home to us again; For I dwell with the humble and contrite, and then salvation is come home to our house once again.* 1.309

2. Impii autem non sic. Not so with the wicked.

They sin against their souls, because all the evils of their whole life are written in the book of Gods remembrance, and foul∣ded up in the rowle of their own conscience, which shall be o∣pened against them in the last day, and they shall be judged ac∣cording to all that is writen in those books; and there shall be judgment without mercy to them that shewed no mercy.* 1.310

This doth not exclude temporall punishments: for so shall they smart also; they shall have no peace in this life for ever and anon, as Job sait their candle shall be put out, and God shall distri∣bute his sorrows amongst them.

They shall have many great shames, many great fears, many sad affronts of care and discontent, though commedled with some faire weather, good chear, ease, delights, and such sweet∣nings as the flattery of the world and the favour of the times shall yeeld them:

Yet in the end, all the evil that they have studyed and inten∣ded

against others, shall fall upon their own heads.

But still the worst is behind; their souls and bodyes shall smart for it in the last day, and the hand of God shall then pay home.

For them I take no care; be it unto them as they have deser∣ved, and the Lord requite it at their hands, and requite it upon them.

But for so many as follow righteonsnesse and fear God, and would walk in his ways; let us stirre up one another in the fear of God, to seek the Lord whilst he may be found, and to tender our souls.

The sins that we commit with such delight, will cost us many an heart-breaking sigh, many floods of salt water, tears of bit∣ternesse, which are sanguis animae, the blood of the soul, hanging down of the head, beating of the brest, fasting from our full fare, and stripping our bodies out of their soft raiment into sackcloth, and changing our sweet powders into ashes.

There is no such disease incident to man as this Tremor cor∣dis, the trembling of the heart for sinne; this Anima dolet, the learning of the Physitian, the art of the Apothecary have no re∣ceipt for it.

As Saint Paul saith of the law, that is the strength of sinne: so I may say, that at first in the beginning of the cure, the very remedy is the strength of the disease, and makes the disease double the distresse thereof, as in David.

1. The Pophet came to heal him, and he saith,

I said in my haste all men are lyars, Prophets and all, if they speak of any comfort to me.* 1.311

2. God himself presented himself to his thought, and that would not do; I thought upon God and I was troubled, my fear came and ceased not, my soul refused comfort.

Yea there is such a sweetnesse in revenge, that a penitent man doth take upon himself, that he hath a kind of delight in his own self-punishment, as in Jeremiahs example,

Look away from me,* 1.312 I will weepe bitterly, labour not to com∣fort me.

There is nothing that makes us sinne with so much appetite and so little feare as this; we have banished Confession which bring∣eth

shame upon us, and penance which bringeth smart; we have taken the matter into our own hands, and no man hateth his own flesh.

Repentance is rather matter of discourse and contemplation, then of practice and passion, and so we sin and our souls are not much troubled at it.

But whosoever is toucht in conscience throughly with the remorse of sin, will say, there is no disease to a wounded Spirit, and the costliest sacrifice that a man can offer to God, is a con∣trite spirit and a broken heart.

3. Punishment, labour in vain.

Is it not of the Lord of Hosts, that this People shall labour in the very fire, and weary themselves with very vanity?

• 1. Here is labour, it is labor improbus, that useth to carry all before it; it is amplified, For here is labour in the fire; Multa tulit fecit que puer, sudavit & alsit; labour even to wearines.
• 2. Here is much ado about nothing: For all this is for vanity, very vanity.
• 3. Who crosses them? Is it not of the Lord of Hosts?

Annon ecce à Jehova exercituum? Calv. Nonne ecce à cum Domino? Interlin.

From the first, here is labour. This sinne is very painful.

Covetousnesse to gather wealth together, [Doct.] and cruelty to de∣stroy so many to strip them, and ambition to purchase high place hereby; we may truly say, Hic labor, hoc opus est.

Is it not strange? the way to hell is all down the hill, yet it is very uneasie and very weary travelling thither.

Christ calleth to him all that are weary and heavy laden,* 1.313 and promiseth to refresh them.

And God sheweth his People a rest, saying,

This is the rest wherewith you may cause the weary to rest, and this is the refreshing.* 1.314

But this rest is not promised to them that weary themselves, and work in the fire, rising early, and going late to bed to work shame for their own houses, and to sin against their own souls; such shall one day complain,

We have wearied our selves in the ways of wickednesse and de∣struction,* 1.315 yea we have gone through deserts where there was no way,

but as for the way of the Lord we have not known it.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifieth a wicked man, cometh of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifieth labour, for it is a great deal of labour that they take that live in pursuit of honour, in the oppression and molestation of their brethren, in the racking vexation of covetous congestions of wealth. Cain vexeth himself, Nimrod must be a mighty hunter before the Lord, Lamech must kill a man, the earth must be full of cruelty, to have their own will, this is labour in the very fire to do mischief.

The head of wickednesse must be always plotting and pro∣jecting: they imagine wickednesse upon their bed; it will not suffer them to sleep.

The hand of wickednesse must be always working.

The foot of Pride must be always climbing.

The eye of envy is ever waking.

Shall I give you a full description of the labour of the unrigh∣teous,* 1.316 drawn to the life?

The Lord shall give thee there a trembling heart, and failing of eyes, and sorrow of mind.

And thy life shall hang in doubt before thee, and thou shalt feare day and night, and thou shalt have none assurance of thy life.

In the morning thou shalt say would God it were even, and at even thou shalt say would God it were morning: for the fear of thine heart which thou shalt fear, and for the sight of thine eyes which thou shalt see.

Here is unquietnesse even upon the bed of rest; the rea∣son is given.* 1.317 For the bed is shorter then a man can stretch himself on it, and the Covering narrower then he can wrap himself in it.

For there is no Peace to the wicked man.

It is one of Satans suggestions that the way of righteousnesse is painful, and denieth a man the content of his heart.

And from hence arise these flattering temptations, Shall I la∣bour and travel all my days to sustain my life with mine own pains, when a little violence will strip my neighbour out of all that he hath gotten together, and make it mine own?

Shall I make conscience of an oath or a lye, when it may get me more wealth in an houre, then my labour shall earne in a year?

Shall I work my self when I may make prize of the labours of other men, and drink down merrily the sweat of others brows?

Shall I sit low and be despised in the world, when I may lay my neighbours on heaps under me, and raise up my self upon their ruines?

Shall I undergo the charge of a family, and the care of poste∣rity, when rich gifts and fair words may subdue change of beau∣ties to my welcome desires and lusts of the flesh?

Shall I expect a slow and lingring advancement by the worth of vertue in the service of God, when I see the servants of Mam∣mon carry all honours and preferments before them?

Shall I be humble when I see the proud happy?* 1.318 shall I live a godly life, when they that work wickednesse are built?

Let us here observe how these wicked ones do work to com∣passe their ends; they labour in the very fire, the fire of hell. The Way of Peace they have not known.

2. The next point casteth up the account of their gettings, and it is anoughts, a meer Cypher in Arithmetick; Vanity, very Vanity.

Is it riches? then is it a thing corruptible, it is a thing uncer∣tain, and little of it is for use, and what profit hath the Posses∣sor thereof in the surplusage, but the beholding thereof with his eye?

When a man considers his wealth gotten by oppression and injury, how can he but think it may be so lost as it was gotten?

Is it the favour of Princes and great men? True, they be gods upon earth, but they die like men at last: and they change their minds often before they die.

One day Haman rides about in Pompe, he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and Mordecay waiteth at the lane gate; another day Mordecay is set upon the Kings beast, and Haman leadeth the horse, and proclai∣meth him honourable, and the next day Haman is hanged, and Mordecai rules all under the King.

Is it honour that thou labourest for? that also is vanity: Ho∣nour is in honorante, as Aristotle saith, it is very unhappy for a man to have his honour without himself, his pride within him, and his happinesse without him.

Wise Salomon that had all temporal felicitie in the fullest mea∣sure, and all of the gift of God, yet called all those things Vanity of Vanities!

I will shut up this point in the words of David,

Doubtlesse man walketh in a shadow, and disquieteth himself in vain.* 1.319

3. Is it not of the Lord?

Many crosse betydings befall the ungodly, and they never ob∣serve who opposeth them. It is the Lord that bringeth all the labours of the ungodly to losse and vanity; that when they come to thrash their crop of travel in the world, they find nothing but strawe and chaffe.

To expresse his power to do this, he is here called the God of Hosts; for all things serve him, and he resisteth the proud, he and his Hosts.

He layeth their honours in the dust, he disperseth their rich∣es, and giveth them to the poor: he spoiled them of all their treasures, he that exalted them made them low, he that gave to them taketh away.

They had need be made to see this, therefore he saith, Nonne ecce à Domino hoc, is it not of the Lord?

In the time of the Persecutions under the bloody Emperours, if at any time they succeeded not in their wars, they cried, Chri∣stiani ad furcas, ad leones, Christians to the gallows, to the lyons; they saw not the hand of God against them; this makes Balaam smite his Asse; he seeth not Gods Angel.

In the processe of humane affairs, they that go on in these sins, which God himself threatneth with woe, though they find these sins profitable, and to afford them large revenews, that they live plentifully upon the wages of unrighteousnesse, yet have they many crosses in their ways, many great losses they su∣stain; these they impute to second causes, and lay great blame up∣on those whom they do oppresse, because they stand not to it whilst oppression grindeth them; they observe not the hand of God against them, yet saith God, Is it not of the Lord of Hosts that they weary themselves for very vanity?

It is a great matter to know who it is that protecteth his ser∣vants, that crosseth the designes of their enemies.

David prayeth for Gods saving help to them, and That they may know that this is thy hand,* 1.320 that thou Lord hast done it.

For let all offenders in this kind of oppression, and indeed in all kinds of bold and presumptuous sins, know, that they sin with an high hand. They are a People that provoke God to anger conti∣nually to his face.* 1.321

if you observe the text well, you will find two things in it; and they are two great judgments, and both of the Lord.

• 1. Is it not of the Lord of Hostes that the People shall labour in the very fire, and shall weary themselves?
• 2. Is it not of the Lord of Hosts, that the People shall la∣bour for very vanity?

For the hand of God is in both for their punishment, both in putting them to extreme labour, and in turning all their la∣bour into vanity.

He asketh the question, as if he should say Come now and let us reason together, to what do you impute it, that this People take such pains and prosper so ill? do you not perceive that Gods hand is in it, and that I the Lord do undo all that they do?

1. It is of the Lord that they labour in the fire.

For God saith, Ego creo malum; labour and travel is the curse of man, the wages of sin: In labore vesceris, in sudore vultus: Here is fire that melteth and dissolveth us into water.

All the pains that is taken here on earth to do evil, is of the Lord.

• 1. In respect of the strength and wit used therein; for in him we live and move; he planted the eare, &c.
• 2. In respect of his permission; for he hath chains to bind up Satan and his instruments, and he can carry snares when he will to catch sinners. This is not approbation but toleration for a time.
• 3. It is of the Lord in respect of his will; for he scourgeth a man with his own sins in just judgement, and letteth the wick∣ed wear out themselves with extreme labours for their pu∣nishment. Whereas if he have a favour to any he cals upon them;

It is vain for you to rise up early,* 1.322 to sit up late, to eat the bread of sorrows; for he giveth his beloved sleep.

And our Saviour saith, Nolite sollicitiesse, Be ye not careful.

But the Aegyptians shall gather Jewels of silver,* 1.323 and Jewels of gold together: it is of the Lord; and they shall pursue Israel into the sea; and to make them work he took off their charet wheels that they drave them heavily.

2. It is of the Lord that all their labour is lost.

For the Jewels of Gold and Jewels of silver which the Aegyptians have gathered, the Israelites shall carry away. And they and their chariots which they have driven long, shall all be covered with the sea.

The Prophet putteth them together.

Thou shalt sow, but thou shalt not reap:* 1.324 thou shalt tread the O∣lives, but shalt not annoint thee with the oyle; and sweet wine, but thou shalt not drink wine.

For God professeth it, I will walk contrary unto you,* 1.325 and punish you seven times for your sins.

It is a great wisedome in our labour to consider whither God be with us, and walk with us, or walk contrary to us.* 1.326 For if we fear God, and walk in his ways, we are said to walk with God. But if we do that which is evil in his sight, and covet an evil co∣vetousnesse to build our nests, and to gather riches by unlawful means, such as God in his word hath forbidden, we shall see and find that God will walk contrary to us.

To proud man shall find that when he is at the highest, God can cast him down: The extortioner shall find that no bonds nor statutes will hold his debtors, they will say we will break these bonds, and cast away these cords from us.

The wanton shall find that the sins of his youth shall ake in the bones of his age; and they that sow in wickednesse shall reap in shame.

There be many that meet with grievous inconveniencies in their life manifold crosses in their health, in their friends, in their children, in the affairs of life, especially such as concern their estate, and they do not observe two things most of all to be heeded.

• 1. That God walketh contrary to them and crosseth them.
• 2. The cause why God doth so.

Here it is plain, that these crosses are of the Lord, and the

Lord himself revealeth the cause, and giveth account of his judg∣ments, for pride and covetousnesse, &c. Observe how the Prince of darknesse hath blinded our eyes.

1. The sins that bring in profit and make the pot seeth,* 1.327 though Moses and his Prophets, Christ and his Apostles do tell them that they are sins, and such as lead the offenders to hell, they will not believe them all against their profit, but cry as the Ephesians did for Diana. Great is Mammon; this is called The deceitfulnesse of Riches.* 1.328

O Who hath bewitched the heart of man, that he should value his soul for which Christ died, at so low a rate, that he will sell it for corruptible things?

So St. Peter cals and silver;

Forasmuch as yee know that you were not redeemed with corrup∣tible things as gold and silver.* 1.329

2. These sins be thought little sins where they be confest,* 1.330 be∣cause they make a man able to make God some part of amends in almes and good works; so the oppressour of his brethren tur∣neth his oppressions into sacrifices, as if oppressions of injury could be sacrifices of righteousnesse.

This suggestion seemeth supported by the words of Christ, Give almes of such things as you have,* 1.331 and behold all things are clean to you.

So that he which hath congested wealth by oppression, shall purifie all his goods by giving almes of part thereof.

They mistake our Saviour there; observe him well, he found the Pharisees faulty in this sinne here threatned with judgment: for their outside was a fair Profession of Religion, their inside was full of rapine and wickednesse.

1. Our Saviour opposeth almes against rapine: rapine corrup∣teth all the goods that we possesse, even the fruits of our ho∣nest labours in our callings, the fruits of our inheritance from our Parents; goods unlawfully gotten from our brethren, against the law and word of God, do make all unclean, they defile all, and bring a rust and canker upon our treasure; but charity by distribution of almes doth purifie and keep clean all our wealth.

2. This charity must have matter to work upon, and that is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, such things as are in our power; we may give no

almes de alieno, of what is anothers; and there is nothing in our power to dispose of but what we may rightly call our own; this utterly despaireth the hope of the oppressor, that he may make a sacrifice of his rapines.

And farther, whereas the custome of gathering wealth by in∣jury, which robbeth our brethren, doth passe it over lightly as a small sinne; let me tell you, that ill-gotten goods do bring such a sin upon a man as cannot be purged but with two Pills,

• 1. Un∣fained repentance.
• 2. Just restitution.

Observe it in Zachaeus, he joyned charity and restitution; his charity was of his own goods, Dimidium bonorum meorum.* 1.332 It is theft what soever is not Gods gift, and nothing is the gift of God but what is warrantable by the law and word of God.

For this, a man that feareth God, will rather be Gods Laza∣rus and beg crumbs, then the Devils Dives, and fair deliciously.

3. The oppressors of their brethren that live at ease,* 1.333 and rest in plenty, and surfet drinking the sweat of their brethrens faces, and to use the phrase of David, drinking the blood of their brethren, when any crosse or losse betideth them, because they observe some formal customary profession and practice of Religion, they smooth it over with this comfort, that God doth exercise the pa∣tience of his servants in this life with some tryals.

To whom I say, take heed, be not deceived, take not that for an exercise of thy patience, which is a punishment of thy sin.

• 1. Thou mistakest God, he is not thy friend, but is contrary to thee.
• 2. Thou mistakest thy self: thou callest thee the servant of God; no, Mammon is thy God; for thou goest against the word of God to gather wealth: It is but a false worship that thou gi∣vest to God, God loves no divided hearts.
• 3. Thou mistakest the cause of thy disease, and thy Physitian; for thou thinkest it to be some propension in thee to sin, which needeth some preventing physick, wheras it is a coroding plaister to eat out dead flesh: yet flesh and blood hath many inventions; we use to shoot another arrow after the first; and like Balak, try in anoth place, and see if it will prosper there.

Vers. 14. For the earth shall be filled with the knowledge of the glo∣ry of the Lord, as the waters cover the sea.

3. The effect. Vide sura pag.

IT is plaine, that Gods remissenesse in the execution of his just judgments upon the proud and cruel Babylonians, and the mi∣serable face of the Church disfigured with tears, her voyce hoarse with roaring for help, her throat dry, her heart aking, and no relief appearing: all this had not only made the ungodly and profane confident that there was no such thing as Providence; but it appeareth by this Prophet that the faith of Gods children was staggered hereby.

But when God shall declare his justice against these his ene∣mies, then he shall recover his glory; then shall they both know that Christ is the Lord, both the oppressour shall know it, and the delivered shall know it, and they that are no parties to the cause of any side shall all understand.

The words of God in this text are full of marrow and fatness; for God is rich in mercy, aper it manum & implet, so he dilateth his favours.

• 1. In the latitude, all the earth over.
• 2. In the plenitude, the earth shall be filled.
• 3. In the magnitude, the knowledge of Gods glory.
• 4. In the profundity, as the waters cover the sea.

We are taught from hence, [Doctr. 1] that the delivery of Gods Church from the power of the enemies, and his vengeance upon them doth give honour to the name of God upon earth; so David, we are in great misery.

Help us O God of our salvation,* 1.334 for the glory of thy name, and deliver us.

1. Because if the wicked overcome the Church, [Reas. 1] they will tri∣umph against God. So Moses,

Wherefore shall the Egyptians speak and say,* 1.335 he hath brought them out maliciously to slay them?

Rabshakeh the General of Senacheribs forces proudly insult∣eth,

Who is he among all the gods of these lands,* 1.336 that hath delivered their Country out of my hands?

But God delivering his Church and punishing the enemies thereof is magnified thereby,* 1.337 as Ezechias did pray: Now there∣fore O Lord our God save thou us out of his hand, that all the King∣domes of the earth may know that thou only art the Lord.

2. Because as the Schoole saith, [Reas 2] gloria est clara notitia cum lau∣de; and what doth more make the name of God known with praise then his present help to his Church, his quick vengeance upon the enemies thereof? The Heathen shall say, the Lord hath done for them great things.

3. Because this declareth the justice of God; [Reas. 3] for

• First, He is just and faithful in performing the gracious pro∣mises that he hath made to his Church.
• Secondly, He is just in the punishment of oppression and ini∣quity, which his soul abhorreth.

[Ʋse] The use of the point is to teach us that whensoever we see the Church or any part thereof delivered from the hands of their e∣nemies, and so the righteous God taking vengeance upon them, that we ascribe glory to God for the same.

Moses song is a good example of this duty; for when the E∣gytians that pursued Israel into the red sea, were covered and de∣stroyed by the returne of the waters of the sea upon them,

Then sang Moses and the children of Israel this song unto the Lord, and spake, saying, I will sing unto the Lord,* 1.338 for he hath tri∣umphed gloriously; the horse and his rider hath he throwne into the Sea.

This deliverance was a type of the final deliverance of the Church from all her enemies; and therefore in Johns Vision it is said

They sang the song of Moses the servant of God,* 1.339 and the song of the Lamb, saying, great and marvailous are thy works Lord God Almighty; just and true are thy wayes, thou King of Saints.

Who shall not fear thee O Lord, and glorifie thy name; for thou only art holy; for all Nations shall come and worship before thee,* 1.340 for thy judgments are made manifest.

We have great and gracious examples at home of this; our blessed Queen of happy memory, Queen Elizabeth Anno 1588,

after defeat of the Spanish Armado, came in person to the chief Church in her Kingdom, where having upon her knees de∣voutly given the glory of that deliverance to God, she heard the Sermon at Pauls crosse, and taught her people by her godly ex∣ample to know the glory of God; for in those dayes Spaniards loved us not, and we thought it a great favour of God to be deli∣vered from them.

The like publike declaration did our Soveraign that now is, make of the glory of God, for the deliverance of his royal per∣son, Crown and posterity, the Religion and peace of the King∣dom, in the last session of that first Parliament, delivered by the hand of God from the bloody designe of the Papists, whose Re∣ligion was also in those times thought dangerous to this Com∣mon-wealth; his speech and recognition of the protection of God is extant in print.

And as States and great Common-wealths have their dangers and deliverances, wherein as every one that is a member thereof, hath their share of benefit, so from every one is growing a debt of duty,* 1.341 to acknowledge the same: so that as Ezechiah faith, The father to the children shall make known the truth of God.

So in our particular estates, we have many tastes of the sweet∣nesse of God, in our deliverances from dangers at sea, on shoare from sicknesse, imprisonment, infamy, and many other evils which annoy our life; in all which God revealeth to us the know∣ledge of his glory, and we shall do him but right, to give him as David faith, the glory due to his name; and to invite our brethren as David did, I will tell you quid Deus fecil animae meae, what God hath done to my soul.

Seeing God promiseth to fill the earth with the knowledge of the glory of God, [Doctr, 2] we are taught that God is glorious, and so we ought to conceive of him: our Saviour hath taught us so, to ac∣knowledge in the close of the Lords Prayer, Tua est gloria, thine is the glory. St. Stephen saith, The God of glory appeared to our fathers.* 1.342 And of this God is so jealous, that he saith, My glo∣ry will I not give it another. Hold this fast; the Devill when he tempteth us to sin,* 1.343 doth not finde an easier way to fetch us a∣bout, then to blemish the glory of God, and to dim that to our sights and opinions.

As in the first temptation, he told the woman, ye shall not surely dye, for God doth know that when ye eate thereof ye shall be as gods;

Bringing the woman into divers dishonourable thoughts of God, as concerning his truth, his justice, his love to man. For in tempting her to eate against the presse and precise command∣ment of God,

• 1. She must think that God would not bring death upon her for her fault, as he had threatned, which toucheth the truth of God.
• 2. She must suppose that the offence of eating taken at the worst, is a small offence, and so not likely to be avenged and mulcted with any such punishment, which toucheth the justice of God.
• 3. She must suppose, that God who shewed so much favour to man to give him all the fruit for his meate but that, had he loved man as he made shew, would not have left that fruit for a snare to catch him, and bring him to ruine, or if he did so, he was too loving to man to work upon the advantage,

Yet in this very suggestion, wherein he infuseth so many dis∣honourable thoughts into the heart of the woman to dim the brightnesse of Gods excellent glory; observe how he doth se∣cretly confesse that God is jealous of his glory, for faith,* 1.344 he doth know that in the day that you eate thereof you shall be as gods.

That is to say, as well; as he loves you, he would not admit you into the society of his glory, for man was created in the likeness of Gods holinesse and righteousnesse, but not in the similitude of his glory.

That Satan knew well; and therefore suggested that ambition which he knew would ruine mankind; for that had cast him out of heaven.

Here by the way, let me shew you the sting of the first sinne; God had said to Adam, Thou shalt not eate. 2. Qua die comede∣ris morte morieris, what day thou eatest thou shalt die.

• 1. In the eating the forbidden fruit, the Commandment of God was broken, therein man rebelled.
• 2. In the eating, being threatned with death for punishment of their eating, there must either be

• ...
  • 1. Presumption upon the goodnesse of God, which should make him merciful against his truth and justice; or
  • 2. Unbeleife of his power to inflict that punishment; or
  • 3. Contempt of his power; or
  • 4. A carelesnesse. I will taste come of it what will.

And in all these the glory of God is much defaced.

3. In the eating to be as gods, that most nearly touched the glory of God; for it was a base opinion of God in the heart of the woman, to conceive him such as she might come to be as wise as he; this layd home upon the crown of Gods glory.

In which passage let me commend one observation of mine own upon the Text, to your judgments.

S••than tempted the woman only, not the man; and he su∣gard his temptation with these two arguments only.

• 1. Non moriemini, ye shall not dye.
• 2. Eritis sicut dii, ye shall be as gods.

There was aculeus in cauda, a sting in the tayl; for that last stung her to the quick.

When she came after to tempt her husband, it seemeth that her inducements were three.

• 1. It was good for food.
• 2. Pleasant to the eye.
• 3. To be desired to make one wise.

Here is no mention of this temptation to be like God.

Which makes me think that Adams sin did not violate the glory of God so much as the womans did, and that the refore the Apostle faith.* 1.345 Adam was not deceived, but the woman was decei∣ved, and was in the transgression. For though I cannot clear Adam from doing injury that ways, yet as the school faith, he that cannot be excused a toto, may be excused a tanto.

But the point which I wish terrible in your remembrance, is that suggestions to sin do lay their foundation in some unworthy opinion of God, which trespasseth his glory here spoken of.

God himself declares as much to the ungodly; When thou saw∣est a theif, thou consentedst with him, &c.

These things thou hast done, and I kept silence; then thou thoughtest that I was altogether such a one as thy self.* 1.346

The fool saith in his heart,* 1.347 Non est Deus; there is no God, that he may sin the more securely.

David stirreth up God the avenger against the ungodly; that boast themselves in evil, that break in pieces Gods people,* 1.348 and af∣flict his heritage.

That slay the widow and the stranger,* 1.349 that murther the father∣lesse. How dare they do all this?

Yet they say the Lord shall not see,* 1.350 neither shall the God of of Jacob regard it.

Augustine to such: In foelix homo, ut esses curavit Deus, non curat ut bene esses? Is not this a great trespasse against the honour of God to deny his providence?

There be presumptuous sinners that go on in very great sins, sins which Gods word detecteth. and reproveth, and threatneth; yet as the Prophet saith,

They will lean upon the Lord, and say, is not the Lord among us? no evil shall come upon us.

Thus they dishonour God that make him the patrone of their persons and their sins.* 1.351

But they that have true knowledge of the glory of God, they behold him in Majesty, and that not only opening his hand, and giving and filling, but stretching out his arme and striking; and so in that one sight they behold both, Ecce quantam charitatem, and scientes terrorem Domini behold how great love, and knowing the terrour of the Lord.

In the due consideration of his justice and mercy, both go∣verned with wisdom, to moderate exuberancie, consisteth the knowledge of Gods glory.

This point serveth to good use.

For first it assureth us,* 1.352 that the God whom we serve is the true God, because he is so jealous of his glory, that he will have none to share with him therein: For the gods of the Heathen were such good-fellows, as they would admit society. Baal and Melchom, and Moloch, and Rempham, the god of Eckron, Da∣gon, the Devil and all; I do not hear of any great jealousie be∣tween them, but the true God is impatient of corrivall in glory.

2. Because God claimeth glory in such extent all the earth o∣ver, which none of the god of the heathen did, but were con∣tent with their territories, and knowing him to be the true God;

We are taught, [Ʋse. 2] that there ought nothing be so dear to us as the glory of God.

Do but observe what remembrancers we have, to put us in mind of this.

The law begins: I am the Lord thy God, who brought thee out of the land of Egypt. That implyes, who brought thee into the land of Egypt.

The Lords Prayer: Our Father which art in heaven; and the first Petition; Sanctificetur, nomen tuum; then adveniat reg∣num; then fiat voluntas; all glory.

The Creed: Credo in deum patrem omnipotentem. All be∣ginning to season us with a reverend estimation of God, and to infuse into us the knowledge of his glory; therefore do all to the glory of God.

This also serveth to shew how excellent a knowledge it is to know the glory of God, [Doct. 3] seeing God maketh such account of it, that he will have it spread all the earth over,

To animate us so much the more earnestly, and with appe∣tite to seek it; and indeed there is no knowledge to be compa∣red to it.

1. In regard of this life: for if man know no better nature then that of the creatures beneath him, though that serve to shew him how great a lord he is, and how much is subject to him: yet in them he beholdeth a society that he hath with them, in much evil, in all weaknesse, and in a certain mortality, which can be no great comfort to him, if he stay there.

But if he look up to heaven above him, and behold Meliorem naturam, a better nature; that of the Angels, and himself but a little lower: and above them, naturam naturantem the natura∣ting nature, the glorious Author of all being, this puts mettall into him, and teacheth him how to preserve the Image of his maker in him, which advanceth him above humaine frailty.

Hence are those ejaculations; that of Paul, Cupio dissolvi, I desire to be dissolved; our conversation is in heaven; Veni cito; we walk by faith and not by sight.

2. In the life to come, this is the happinesse of the blessed souls, they shall see God; [Reas. 2] for this Christ desired that the Elect might be where he was, that they might see his glory.

And this maketh all those that wisely apprehend this joy in the glory of God, to love the very earthy house which we call the Church of God, because it is The place where his honour dwelleth, because every whit of it speaketh of his honour.

Because thither the Tribes go up to testify to Israel, to give testimony of their faith and zeal.

Because there the voice of Gods promise is heard, and the whole house is filled with his glory.

It was the blessing of God given in the consecration of Solo∣mons temple, The glory of the Lord filled the house of God.* 1.353 But it was gloria in nube, glory in a cloud: that cloud is much remo∣ved in our Church, since the veil of the temple rent; for Christ hath made all things more clear, and removed the veil. Let us therefore love the Church well, for the glory of God revealed therein.

Much more do such long after the house of Gods clear glory in heaven, wherein one day in those courts is better then a thou∣sand otherwhere, and where they shall behold a full revelation of the glory of God.

Let us all labour for this knowledge of the glory of God, [Ʋse] for the purchase whereof we must study both the creatures of God and the word of God.

For in these two books the wisdom of God is set forth to the soul, that we may say, if we be students in these books, vidimus gloriam ejus, we have seen his glory: for the heavens declare the glory of God to the eye, and God is glorious in the least of his creatures, Magnus in minimis, so that every part of his work doth declare him a wise Omnipotent Creator, a wise and faith∣ful preserver of all things.

And for the book of God; he that saith, this is life eternall to know thee, and saith that he came to give life eternall, saith also: Dedieis verbum tuum; I have given them thy word.

There is no labour that better rewardeth it self, then the pur∣suit of the knowledge of the glory of God.

For there is Libertas gloriae, the liberty of glory,* 1.354 which the crea∣ture doth even long after, and travaileth with the burthen of cor∣ruption, desiring to be quit of it.

There be divitiae gloriae,* 1.355 riches of glory made known upon

the vessels of mercy; for God wil declare his glory in showing mercy.

There is also aeternum pondus gloriae,* 1.356 an eternal weight of glory.

There is splendor gloriae dei patris, the brightnesse of the glory of God the Father; and this is the true light that enlighteneth all that come into the world; that lights us the way to this glory.

But to know the glory of God here on earth, we must observe the course of his judgments and we shall therein see both his fa∣vour to his Church, howsoever it be distressed, which though it be gloria in nube, glory in a cloud, the faithful will see through the cloud.

We shall also see this certain truth and justice in his hatred of sin, and in the sharp revenge that he taketh upon those that dis∣ease his Church, which though it be slow, for God is slow to wrath; yet he that believeth will not make haste.* 1.357

God giveth this light of the knowledge of the glory of God in the face of Jesus Christ.

• 1. Mercy. Crucifixus, mortuus, sepultus, Crucified, dead and buried.
• 2. Justice; venit judicare vivos, He cometh to judge the live and dead.

Vers. 15. Wo to him that giveth his neighbour drink, that put∣test thy bottle to him and makest him drunk also, that thou mayst look on their nakednesse. 16. Thou art filled with shame for glory; drink thou also and let thy foreskin be uncovered, the Cup of the Lords right hand shall be turned unto thee, and shameful spuing shall be on thy glory. 17. For the violence of Lebanon shall cover thee, and the spoil of beasts which made them afraid because of mens blood, and for the violence of the Land, of the City, and of all that dwell therein.

NOw doth God rouze up his Justice against another sinne, the great and crying sin of drunkennesse.

1. Concerning the words.

Wo to him that giveth his neighbour (socium or amicum others read) drink.

That puttest thy bottle to him. Some read Conuingens calorem tuum: Others adhibens venenum tuum; Others iram.

He meaneth, wo be to him, that when he sees his neighbour in drink, comes in with his pot, or pint, or quart, to inflame him.

Thou makest him drunk that thou mayst look on their nakednes.] For it is said that the King of Babylon did use in his Conquests to bring forth great quantity of wine, and to make the People drink drunk that he might make sport with them; for in those drunken fits many shameful and bestial acts of lasciviousnesse were publikely shewed, drunkennesse enflaming them with lost.

Mr. Calvin doth interpret all this figuratively, not of drun∣kennesse with strong drink,* 1.358 but of immoderate desire of aug∣menting their dominions; of which kind of drunkennesse he spake before, comparing the Babylonians to such as transgresse with wine.

So doth Ribera a learned Jesuit understand this, of the inso∣lent triumph of the Babylonian King, making sport in the con∣quest of Kings, and exercising on them cruelties, to discover their nakednesse, how he hath stripped them out of all.

But Saint Hierom reporteth that Nebuchadnezzar did abuse Zedechiah the King at a banquet in a very foul manner.

And because that kind of drunkennesse was before touched to the quick, I follow Arias Montanus in the literal exposition of these words, which I have before delivered, that the King made his associate Kings, and his Conquered enemies drunk to make him sport. Which sin of his is threatned.

Vers. 16. Thou art filled with shame for glory; for this turned to the shame of the Babylonians.

Though Mr. Calvin expound it, satiatus es probro non tuo sed a∣lieno. That the Babylonian did even satisfie himself with the disgrace done to his enemy. Rather I take it for a punishment in∣flicted on the Babylonian, that shame should come to him for this sport that he made himselfe, as it also followeth. Drink thou also, and let thy fore-skin be discovered: The Cup of the Lords right hand shall be turned unto thee, and shameful spewing shall be on thy glory.

This I take, it was not only figuratively revenged upon Ne∣buchadnezzar, when the glory of his Conquests ended in the shame of his transformation, the most wonderful example that we do read in all the book of God;

The same houre was the thing fulfilled upon Nebuchadnezzar,* 1.359 and he was driven from men, and did eat grasse as oxen, and his bo∣dy was wet with the dew of heaven, till his hairs were grown like Eagles feathers, and his nails like birds claws. For thus did the King continue in this shameful punishment the whole terme of seven years:

But literally this was fulfilled in Belshazzar, who made a great feast to a thousand of his lords,* 1.360 and drank wine before the thousand;

In which drunken feast wherein the consecrate vessels of the Temple were abused in quaffing and carowsing, the fingers of an hand were seen on the wall over against the King, writing the doome of his shameful downfal. For observe the end;

In that night was Belshazzar the King of the Chaldaeans slain,* 1.361 and Darius the Median took the Kingdome. So he did drink also, and his nakednesse was laid open, and the Medians came in and took away all their glory.

Vers. 17. For the violence of Lebanon shall cover thee, and the spoile of beasts which made them afraid.

This overthrow of the Chaldean Monarchy he calleth the vi∣olence of Lebanon covering them.

Junius doth understand this place thus, that the enemy should come upon the Babylonian with the same violence that hunters use, who pursuing the wild beasts in the forrest of Lebanon ha∣ving pitched their nets and tents for them, do suddenly set upon them, and drive them into their nets: so sudden a surprize shall the Babylonian suffer.

Master Calvin doth give this as a cause of their punishment, and understandeth the words thus, that God will cover the Ba∣bylonian with shame for the violence that he offered to Leba∣non, and to the beasts therof forraging Judaea, and destroying not only men and women in towns, but the very wild beasts of the forrest of Lebanon, which was near to Jerusalem. So that this expresseth the cause of Gods provocation against the Babyloni∣an,

and withal the comfort of the Church, that God would re∣venge the wrong done to their land, not only to the People thereof, but to the very wild Beasts of the forrest.

De verbis hactenus.

The parts of this text are two,

• 1. Peccatum, sinne.
• 2. Poena, punishment.

1. Peccatum, in which

• 1 Quid; potant amicum velsocium.
• 2. Ad quid; ut videant nuditatem.

• 1. Potant vicinium.
• 2. Faults,
  • 1. Drink drunk.
  • 2. Make drunk.

1. They be drunk.

Drunkennesse it self is an horrible sin, it is one of the fruits of the flesh; Of which I tell you, as I have also told you in times past, that they which do such things,* 1.362 shall not inherit the Kingdome of heaven.

Drunkennesse is confest of all men to be a sinne; and they that love it best, and use it most, will be very angry with you, if you call them drunkards.

For it is not agreed upon as yet what drunkennesse is: our sta∣tute law doth impose a penalty of five shillings upon every one that is convicted of drunkennesse.

Our Articles given to sworn men, do charge them to enquire, if there be any Drunkards in our Parishes, and to present them.

But neither the Ecclesiastical Canon, nor the Act of Parlia∣ment doth direct the inquisition, by describing what Persons must be esteemed drunk.

I will tell you whom the Scripture denoteth.

Lot was drunk when he committed incest with his daughters,* 1.363 and so overgone with wine, that he neither knew of their co∣ming to his bed, nor of their going from him.

Noah was drunk when he lay uncovered in his tent;* 1.364 these were farre spent in the highest degree.

Ʋriah the husband of Bathsheba was drunk too, the text saith David made him drunk; yet he was so much Master of his own thoughts, and of his charge committed to him,* 1.365 that he would not go home to his own house as the King would have had him.

Amnon the sonne of David was drunk,* 1.366 yet it is said of him his heart was merry with wine.

Elah King of Israel made himself drunk,* 1.367 and Zimri his ser∣vant killed him.

Nabal made a great feast,* 1.368 and was so drunken, that Abigail thought not fit to tell him of the danger that his churlishnesse had like to have brought upon him till he had slept it out.

A King that drinketh wine is described then to be drunk, when they drink and forget the law,* 1.369 and pervert the judgment of the afflicted. So that to drink so deep as to forget the law of our lawful calling, and to do things contrary to the same, is to drink drunk.

Christ calleth the overcharge of the heart with drink drun∣kennesse.* 1.370 His word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifying the laying on of a burthen upon the heart.

For so much as we drink for necessity or for moderate refe∣ction doth cheat and refresh and lighten the heart: but excessive drinking doth lay an heavy burden upon it, Therefore

Be not drunk with wine wherein is excesse.* 1.371

Now what is excesse? not so much as layeth us under the Table only, not so much as makes us stagger and reele as we go, and taketh away the use of our memory, speech and good manners;

But they are drunkards that sit at the wine till it inflame them.* 1.372 Wine is allowed to warm the stomach, not to set it on fire.

Some man excuseth himself, that he drank not above his strength, but was able to carry it.

Wo unto them that are mighty to drink wine, and men of strength to mingle strong drink.* 1.373

This shews, that all excesse in drinking which is beyond the measure which maintaineth health, is drunkennesse; call it good fellowship, or making merry, or keeping good company, or whatsoever faire colours you will lay upon it, it is drunken∣nesse.

It turns grace into wantonnesse, and medicine into disease, it maketh the body which should be the Temple of the Holy Ghost the very Cellar of Bacchus.

The evils that grow out of this sinne are many.

• 1. The great Commandement is broken which biddeth us to love God above all things; for the drunkard makes his belly his god and del••ghteth in his shame: neither is God in all his ways; of whom doth the name of God more suffer, then of the drun∣kard, and who do make lesse conscience of the Sabbath, then such do, who make that day of all other the most licentious, the most lascivious, despising the Commandment of God?
• 2. It is a sin against himself who committeth it; for he sha∣meth himself to beholders, he wasteth his estate, hurteth his own body, drowneth his understanding, judgment, memory, and depriveth himself of the use of reason; as Solomon saith,* 1.374 Who hath woe? who hath sorrow? who hath contentions? who hath babling? who hath wounds without cause? who hath rednesse of eyes? They that tarry long at the wine.

At the last it biteth like a serpent,* 1.375 and stingeth like an adder.

It corrupteth the affections, and inflameth lust.

Thine eyes shall behold strange women.

It corrupteth the speech, thine heart shall utter perverse things.

It maketh a man insensible of his punishment.

They have stricken me, and I was not sick; they have beaten me,* 1.376 and I felt it not.

It groweth into an habite, and cannot be easily given over; drunkennesse is like a quartane, the dishonour of Physitians: so it is the dishonour of Preachers, they cannot cure it; we would have cured the drunkard, and he would not be healed.

When shall I awake, I will yet seek it again; as Saint Gregory saith, qui hoc facit, non facit peccatum, sed totus est peccatum.

3. It is a sin against our neighbour; for it is a waster and con∣sumer of the provisions which God hath given to nourish and sustain many, and so he becomes a thief, robbing the hungry and thirsty: for it is panis pauperis & vinum dolentis, the bread of the poor, and the wine of the sorrowful, that is thus swilled and swallowed.

It toucheth upon the Commandment of murther, for to take away life, and to take away the means that should support life are so set, that we can hardly draw a line between them.

It inflameth lust; as Ambrose, Pascitur libido conviviis, vino ac∣cenditur, ebrietate inflammatur, it filleth the tongue with allkind of

evil words which corrupt good manners, turpiloquium, multi∣loquium, vaniloquium, falsiloquium; and where be the good names of men more foully handled then upon the ale-bench, when a drunken Senate meeteth?

And to conclude, it dishonoureth Parents: for the laws of the Church, and the laws of the Common wealth do forbid it, and designe punishment for it.

Yet this sin is the Diana of our Ephesus, and if all the Preach∣ers of England do cry it down in Pulpits, the Court of good fellowship will cry it up again; though we shew you the serowl of God, and open all the folds of it, and read it to you written within and without, with nothing but lamentations, mourning and wo against this sin: though we bind the sinners in this kind by the power given to us by Christ, saying, Whosoe∣ver sins yee retain, they are retained, yet do men run headlong into this sin without fear or wit.

But when sin is once grown into fashion, we may stretch out our hands all the day long against it, and spend our strength in vain, yet I will not despair of a blessing upon our faithful la∣bours against it; and thus much I will undertake to do, as the Apostle saith,

I will yet shew you a more excellent way.

I will yet shew you approved remedies against this sinne, and there is no time of the year unseasonable for the soul to take Physick. Remedia.

1. Take Davids Physick; I have kept thy word in my heart that I might not sinne against thee;* 1.377 for that word will answer the temptation, as Ioseph did, How then shall I do this great wickednesse and so sin against my God? Remember the fearful threatnings of wo and judgement against this sinne: Remember the day of judgment wherein every man must give account to God of him∣self, and of all his ways; remember the bitternesse of the latter end thereof; all this is clearly denounced in the word of God; Remember that it is a fearful thing to fall into the hands of the li∣ving God, for our God is even a consuming fire.

2. Remedy is a constant Practise of mortification; for they that humble their souls with fasting, and chasten their bodies, and bring them in subjection, that watch and pray, and call their

sins every day to account, and examine their consciences by the law of God, he that doth these things well, shall soon come to their diet, of whom the Psalmist speaketh,

Thou feedest them with the bread of tears, and givest them tears to drink in great measure.* 1.378

Then thou wilt go mourning all the day long.

3. Remedy is, withdrawing thy self from such company as use drunkennesse, from such places wherein it is used, as Solomon adviseth.

Be not amongst wine-bibbers, amongst riotous eaters of flesh: for the drunkard and the glutton shall come to poverty,* 1.379 and drowsi∣nesse shall cloath a man with rags, So Saint Paul chargeth the Co∣rinthians,

But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater,* 1.380 or a railer, or a drunkard, or an extortioner, with such a one, no not to eat, It is company that corrupts many; there are few that love drunkennesse so well,* 1.381 that they will sit down and drink themselves drunk, as Elah king of Israel did, but good fellowship spoils all, and one pot draweth on another.

4. Remedy is, Let every man abide in the calling wherein he was called.* 1.382 God hath given his Angels charge of thee to keep thee in all thy ways; so it is said of a drunkard that he is out of the way; for did he exercise himself in his calling, within his way, he could not miscarry.

The desire of the slothful killeth him: for his hands refuse to la∣bour,* 1.383 he coveteth greedily all the day long.

5. Remedy is, a consideration of the hunger and thirst which Christ sustained on earth for thee, and of the hunger and thirst which Christ yet in the members doth suffer. Remember what he hath done for thee; do not waste that unthriftily which would serve to relieve Jesus Christ; he hungred to satisfie thee, do not thou surfet to make him hungry; he thirsted, it was one of the last words that he spake on the Crosse, Sitio I thirst; do not thou make thy self drunk with that which should quench his thirst, lest thy last draught be like his vinegar mingled with gall.

6. Remedy is, a consideration that we are required to pray con∣tinually,

and in all things to give thanks which holy duty we can∣not performe so long as we are in our cups; these duties require a sound judgment, a cleare understanding, an heart established with grace, as the Apostle saith, Not in gluttony and drunkennesse, not in chambering and wantonnesse, but put ye on the Lord Jesus, and have no care to the flesh to fulfill the lusts thereof.

We were created to glorifie God in our bodies and in our souls, for they are God's; and therefore whether you eate or drinke, or whatsoever you do, do all to the glory of God.

7. Remedy, consider that we are bidden guests to the Supper of the Lamb, and the Spirit and the Bride saith come, and let who∣soever heareth say come,* 1.384 and take of the waters of life freely; we cannot tell when this supper time is, till Gods messenger death cometh and telleth us all things are prepared; come now, let not us over-charge our hearts with surfetting and drunkennesse, least that day come upon us unawares; they that are drunk already and full gorged with wine and strong drink,* 1.385 have left no roome for the waters of life; vas plenum plus non recipit.

It is a work for our life on earth to travel and take paines, and to exercise our souls to godlinesse, and all to get us a stomach to this Supper of the Lamb; here is meate enough, the fatnesse of Gods house; we shall be fed as it were with marrow; here is the hidden Manna for bread; here is Calix inebrians, we shall be made to drink of the rivers of Gods pleasures; for at his right hand are pleasures for evermore.

Here are good guests; for many shall come from the East and West,* 1.386 and shall sit down with Abraham, Isaac and Jacob in the Kingdom of heaven.

They that come there, let them drink and spare not, but let them keep their stomachs till then. I conclude this point in the words of our Saviour,

If ye know these things, happy are ye if ye do them.

2. They give their neighbour drink,* 1.387 and put their bottle to him, adding heat to heat.

Drunkennesse, as you have heard, is a grievous sin; but this is a degree of fuller unrighteousnesse to make others drunk. A∣mongst all the sins that David did commit, nothing sate so close to him, nor left so foul a staine upon the honour of his memory,

as did his carriage toward the Hittite Ʋriah.

David did that which was right in the sight of the Lord, and turned from nothing that he commanded him all the dayes of his life, save only in the matter of Uriah the Hittite.* 1.388 This excuse of David in all other things wherein through humane frailty he failed often, doth shew how God passeth over the sins of the e∣lect, as the Apostle saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which through infirmity they do commit; but this special notice taken of the matter of Ʋ∣riah the Hittite, declareth it to have been peccatum primae mag∣nitudinis, a sin of the first magnitude, in a vessel of glory, because so many sins met together in it; to name the most eminent, First, adultery; then the making of Ʋriah drunk; then the murther∣ing of Ʋriah.

Wherein you see that this foul sin doth make weight in the burthen of David.

The Holy Ghost to declare how foul and hideous a sin drunk∣ennesse is, hath not spared to leave the dishonour of Gods good servants upon record, offending therein; as of Noah, who is much to be excused, because having planted a Vine, and out of the grapes having pressed the first liquor that we read made of grapes, and not knowing the strength thereof, being also old, he was overtaken with it once and no more.

Surely it was the will of God so early to let the danger of wine appeare, even at the first drinking thereof, that all succeed∣ing times might beware.

So the example of David, who made Ʋriah drunk, against whom the matter of Ʋriah is upon record, for terrour that men should feare this great sin of making their neighbours drunk; for that is part of the matter of Ʋriah the Hittite.

Will you hear the decision of the canon law in their cases of conscience concerning this sin, Ille qui procurat ut quis inebri∣etur,* 1.389 mortaliter peccat quia consentit in damnum notabile proximi.

This is now the crying sin of our Land, Court, City, Country, all defiled with it; and I must confesse a truth which the Sunne seeth, not all innocent of it who should by authority from God reprove it by the word, and punish it by the sword: it is a sin in fashion.

Yet at the great feast which Assuerus made to his Princes, it is specially noted,

And the drinking was by an order,* 1.390 none might compel: for so the King had appointed to all the officers of his house, that they should do according to every mans pleasure. Lyran his note is, Nolebat Rex ut in aula sua aliquis uteretur modo incomposito & irrationa∣bili more barbarorum qui nimis importune inducebant homines ad bibendum,

1. It is our duty to stir up one another,* 1.391 and to provoke one another to all Christian duties; of these, to act sobriety in the moderate using of meat and drink, and fasting, in the abstinence from them for a season. St. Paul, whether ye eate or drink, do all to the glory of God. Christ, quando jejunatis.

To omit this duty is a great sin, to commit the contrary evill is most abominable. This the Prophet sheweth. In that day did the Lord God of Hosts call unto weeping and mourning,* 1.392 &c.

And behold joy and gladnesse, slaying oxen, and killing sheep, eating flesh and drinking wine, eating and drinking, Cras morie∣mur: And it was declared in the eares of the Lord of Hosts, Surely this iniquity shall not be purged till ye die.

How then shall they appeare before God, who insteed of cal∣ling to fasting, call to drinking, and presse the drinking even to the making of their neighbour drunk?

2. If we contrive against our neighbours life to take it from him, [Reas. 2] we are murtherers; if against his wife to defile her, we are adulterers; if against his goods to rob him of them, we are theeves; if against his good name, we are false witnesses: con∣sider then what thou dost when thou attemptest thy neighbour to make him drunk; for thou seekest to perish his understanding, to rob him of the use of reason, which should distinguish him from a brute beast, to expose him a spectacle of shame and filthi∣nesse to all beholders, and to make him a transgressor of the law of God, the Church, and the Common-wealth.

Yet they that are thus overtaken, do commonly excuse them∣selves, that they have been amongst their friends; but this pot-friendship which hath the power to divide a man from himselfe, will scarce prove a glue strong enough to unite and knit him to another.

The kisses of such friends betray thee, and thou maist say ra∣ther, Thus was I wounded in the house of my friends. It was Davids prayer, let it be thine;

Let the righteous smite me, for that is a benefit;* 1.393 and let him reprove me, and it shall be a precious oyle that shall not break my head; but Incline not mine heart to evill, that I should commit wicked works with men that commit iniquity; and let me not eate of their delicates, nor drink neither. It is a good observation of Cardinal Bellarm. here, ubique nocet conversatio malorum, sed nusquam magis, quam in conviviis, & compotationibus.

This is no new danger, but a disease of former ages, infecti∣ously transmitted by imitation to our times, and in them grown epidemical.

Saint Ambrose describeth a surfetting and drunken meale,* 1.394 pri∣mo minoribus poculis velut velitari pugnâ praeluditur; verum haec non est sobrietatis spes, sed bibendi disciplina; ubi res calere caeperit, poscunt majoribus poculis, certant pocula cum ferculis.

Deinde procedente potulongius contentiones diversae, & magna certamina quis bibendo praecellat.

Nota gravis si quis se excuset.

All you that call God Father, and do desire either the honour of his name, or the coming of his Kingdom, or the fulfilling of his will; make conscience of this great sin, call it no longer good-fellowship: for St. Ambr. saith, vocatis ut amicos, emittitis inimicos.* 1.395

Vocas ad jucunditatem, cogis ad mortem; invitas ad prandium, efferre vis ad sepulturam; vina praetendis, venena suffundis.

Say to him that tempteth thee to drink drunk, vade retro me Sathana, get thee be hind me Satan; the Kingdom of God is not meate nor drink, God shall finde thee out, thou hast his woe upon thee, and thou shalt see anon how he will punish thee.

1. Ad quid ut videant nuditatem. It is the boast of brave drun∣kards, how long they have sat at it, how many pots and pottles they have swallowed, how many they have made drunk; this is thy nakednesse.

Litterally drunkennesse doth make men do things uncomly: some use this lewd practise to make way for their lust, some to take advantages otherwise.

Modesty cannot utter what unclean provocations do arise from drunkennesse, what lewd and unchaste actions are done what profane and filthy words are spoken. Noah himself full of wine, doth lie uncovered in his tent, and sheweth his nakednes.

St. Ambrose complaineth of women That full of wine did come immodestly into the street singing and dancing,* 1.396 irritantes in se juvenum libidines.

Coelum impuro contaminatur aspectu, terra turpi saltatione polluitur, aer obscenis cantibus verberatur.

O the miserable state of man in whom sin reigneth, he is not only tempted to do evil, horrible and shameful evil, to drink drunk, but to be his neighbours devil to draw him into evill by making him drunk, and also this propter malum, even to discover the nakednesse of his brother.

Some shew themselves in their pots like lyons furious and quarrelsome: others are dull and heavy, only serving for whet∣stones to sharpen the wits of the company: others drowsie and sleepy: others talkative, every man in his humour, all in their nakednesse. To do evil that good may come of it, is an heinous sin, for God needs not Satans help. But to do evil our selves to draw others into evil for so evil an end, this doth make sin out of measure sinful.

1. Take nakednesse literally, for the discovering of those parts which modesty doth hide out of sight: so after the transgression the man and woman saw that they were naked, and they were ashamed, being but themselves alone in the garden, and they sowed fig-leavs together to hide their nakednesse from each o∣thers sight; so much remained in them, that having left primas sapientiae, they yet retained secundas modestiae, and could not for shame behold each others nakednesse.

The Apostle saith, These members of the body which we think to be lesse honourable,* 1.397 upon these we bestow more abundant honour, and our uncomely parts have more abundant comelinesse. The ho∣nour here meant is the decent hiding of their nakednesse, and the modest covering of our shame.

Where the Apostle doth declare the care that is in the natu∣ral body; the comely parts which need no hiding from sight do cover the uncomely parts from sight.

Therefore they that uncover nakednesse do shew themselves to be no members of the body: so that such drunkards as give strong drink to their neighhour, to this end to discover their na∣kednesse, declare themselves to be no parts of the body of the Church.

Surely much nakednesse is discovered in many drunken meet∣ings, and no marvel when men and women, having laid aside reason and temperance, religion and the fear of God, if they then turn beasts, and do those things that are uncomely.

2. Take this nakednesse in a spiritual sense, then St. Ambrose will tell you, Lib. de Noe & Arca c. 30. Omnis impius quoniam ip∣sedevius disciplinae est, aliorum lapsus pro sui erroris solatio accipit, quod consortes invenerit culpae.

Then is the season for the Cosener to invade the purse of his neighbour, for the cunning insidiator to take advantage of words to find out the infirmitits of his brother, that he may keep him in aw thereby. I cannot dive so deep into this mystery of ini∣quity as to declare all; and again, I fear to go farre in it, least I might teach the ignorant sinner more cunning then he had be∣fore.

This I dare say that it is not love that maintaineth drunken ac∣quaintance; for true love is a coverer of nakednesse: if literal, you may see it in Sem and Japhet: if spiritual, you may hear it from the Apostle, love covereth a multitude of sins. And out of that love, David weeps fot them that keep not the law.

It becomes them best in my text, who know not God, but were abominable, and to every good work rebrobate, to make men drunk to make them sport; but these things must not be so much as named amongst those that call God our father, that come to Church, that hear the word, that offer themselves to be guests at the Lords boord.

Bur I remember the wise man saith, Rods be for the backs of fools. What greater folly then to sell our inheritance in heaven for strong drink? a worse bargain then Esaus, and an harder pen∣ny-worth. The rods for this are,

2. Poena peccati, the punishment of sin.

• 1. Thou art filled with shame for glory.
• 2. It shall be thine own case; for thou also shalt drink, and thy na∣kednesse discovered.
• 3. The avenger shall do thee right is the Lord; The Cup of the Lords right hand shall be turned unto thee.
• 4. Shameful spewing shall be thy glory.
• 5. The violence of Lebanon shall cover thee, and the spoil of beasts.

I may resolve all these particulars to this total, that God will take the punishment of this sin into his own hand, and shall turn his Cup unto them, and they shall do him right therein. But for our better direction in this passage, let me observe,

• 1. Who will punish this sinne; God himself.
• 2. How he will punish.
• 3. Why he will punish.

1. Who will punish this drunkennesse.

It is the Lord; Is it not he whose glory the Babylonians have given to their idols, yea in the pride of their heart assumed it to themselves? is it not he whose People they persecute and de∣stroy cruelly? whose goods they gather greedily? whose fruits of the earth they abuse to surfet and drunkennesse? it is for such as these that God saith,

I form the light and create darknesse,* 1.398 I make peace and create evil: I the Lord do all these things.

God hath ever declared himself an enemy to this sin; you may see it clearly in the first example of it in Noah, upon whom God ••aid two great punishments, which show how much that sin of∣fended him.

• 1. That his own son should expose him to shame.
• 2. That this fault should be kept in eternal Record in the li∣ving book of the Holy Word

You may see it in Lots example, wherein God would have it appear.

• 1. How strong liquor may prevail against a strong brain.
• 2. How easily a good man, and one that feareth God may be overtaken with it by temptation.
• 3. How horribly he may oftend in it.
• 4. How temptation may relapse him into it, and in the sins which follow it.
• 5. God would have us see his just indignation against this sin in the punishment of it;

In both these, the first we read of transgressing in wine, God doth declare his judgments upon this sin of drunkennesse.

• 1. Because this sin doth much defare the image of our Maker in us, which is chiefly stamped in our spiritual and intellectual part. For let reason once fail, and man ceaseth to be himself;

• the time, and becometh like to a brute beast.
• 2. Because Gods love is violated by drunkennesse; do you re∣member how sharply God punished old Eli the Priest of the Lord, for not reproving his ungodly sons, to whom he said, Thou honourest thy sons more then me.* 1.399 The drunkard loveth his strong drink above the Lord; therefore he threatneth them,

Awake ye drunkards, and weep, and howle all ye drinkers of wine, because of the new wine,* 1.400 for it is cut off from your mouth.

Observe it that he biddeth drunkards awake, both because drun∣kennesse doth beget drowsinesse; & quia vigilando dormiunt, for they say and do they know not what, and he showeth them that as soundly as they sleep, they shal not sleep out his judgment, but shall feel the storme thereof; it is a contrary course that God holdeth with them that love and serve him; for he biddeth them,

Come my People enter into thy chambers,* 1.401 and shut thy doors a∣bout thee; hide thy self as it were for a little moment, until the indignation be overpast.

There is a question in the cases of conscience in the Canon Law, Ʋtrum ebrietas excuset à peccato, [Quest.] Whether drunkennesse may excuse from sin; we have many examples of men in their drink, some speaking profanely and lewdly to the dishonour of God swearing and blaspheming: others depraving and slander∣ing their neighbours: others furiously smiting and hurting, some killing; their excuse is, alas they were not themselves, and their drunkennesse is the excuse of their fault.

I find it favourably judged in the Canonists, Excusat ebrietas non à toto sed à tanto, it excuseth not altogether, but in part.

Some go further, and search whether the drunkennesse be a common disease of the Party, and that he useth in his drink to behave himself so: and in that case being found culpable, he is adjudged to be irregular; but if a man be by the temptation of such whom he taketh to be his friends overtaken with drink, who is known to be one that useth not to commit that fault, the law doth favour such a one. Others resolve it thus,

Ebrius est irregularis ut ei imputantur ad poenam omnia quae se∣quuntur.

I find in this example that God doth threaten to visit these

Chaldeans for the sins committed in their drunkennesse, because it was wilful. Vide lege Exod. 21.28, 29.

The school distinguisheth well between voluntary and invo∣luntary drunkennesse.

They call that voluntary drunkennesse, when men do sit at the wine till it inflame them, knowing the strength of wine, and their own weaknesse, and seek it with delight in it. Oxe used to gore.

Involuntary they call that which overtaketh a man, not using, not loving it, who also is sorry for it, and wary to decline it hereafter: and that they hold excuseth à tanto, in part.

Me thinks this should be a great argument to disswade drun∣kennesse, [Ʋse] and to make men afraid of it; for God is the punish∣er of it; the God that formed thee, and gave thee being, the God that took thee from thy mothers wombe, the God that hath preserved thee from thy youth up until now; That great God who breweth and filleth a Cup, and maketh all the wicked thereof drink it off dregs and all.* 1.402

This Isay calleth The Cup of the Lords fury, and he giveth his own children a taste of it, not ad ruinam, but ad dignam emen∣dationem,* 1.403 not to their ruine but amendment; it is called also The Cup of trembling.

God himself calleth it The wine cup of his fury.* 1.404

It is called in Ezechiel Deep and large.* 1.405

And as the Apostle saith, speaking of the judgment to come, Knowing therefore the terrour of the Lord we perswade men.* 1.406

If men will not be perswaded, let him that is filthy be filthy still; let him that is a drunkard be a drunkard still: But as the Apostle St. Peter saith, if we look well about us,

The time past of our life may suffice us to have wrought the will of the Gentiles,* 1.407 when we walked in lasciviousnesse, lusts, excesse of wine, revellings, banquettings, &c.

Yet better late then never; for if God have taken the matter into his hand, David will tell you that that hand of God is strong; strong is thy hand, saith he, this is dextra subveniens suis, suscipit me dextera tua:* 1.408 and it is dextra inveniens, Thy hand shall find out all thine enemies, thy right hand shall find out those that hate thee.* 1.409

It is a fearful thing to fall into that hand.* 1.410

Thy right hand is full of righteousnesse.* 1.411

That righteousnesse will give suum cuique, to every one his own; it payeth home; he keeps it in his bosome of purpose to spare men, and to give them time of repentance.

But I must tell you that the Saints of God are so impatient of the wrong done to the name of God, that they cry unto him, O God how long shall the adversary reproach?* 1.412 shall the enemy blas∣pheme thy name for ever? Why withdrawest thou thy hand? even thy right hand, pluck it out of thy bosome.

2. How he will punish.

• 1. He will fill them with shame for glory, which shame is further exprest, Shameful spewing shall be on thy glory.
• 2. He will punish them with their own sinne; for he saith, Drink thou also, and let thy fore-skin be uncovered.

1. With shame.

You are not to learn that all sin is folly, and all sinners are fools; but no transgressor in any kind doth more make a foole of himself then the drunkard doth; for he proclaimeth his own shame, as he walketh up and down the streets; as he sitteth in the house, his words, his gestures, his actions do all shame him as Solomon saith,

When he that is a fool walketh by the way, his wisedome faileth him, and he saith to every one that he is a foole:* 1.413 so doth a drunkard shame himself by telling every one that he is drunk.

This were a great punishment if custome of sinning▪ and multitude of sinners in this kind had not hardned the foreheads of them that transgresse in this kind, that they feel not the rod of shame.

I may say with the Prophet of the drunkards of our days, as he spake of the idolaters of his time, Were they ashamed when they had committed abomination? nay they were not ashamed,* 1.414 nei∣ther could they blush.

But let no man despise the good opinion of his neighbour; sober men care not how little conversation they have with drun∣kards, they seek to avoid them, and all that fear God abhor their evil manners.

Yet they glory and boast how much themselves have drunk,

how many they have made drunk; but as the Apostle saith, Their glory is their shame.

And though they be not sensible of it in the heat of their wine, and in the custome of their sinne, the end thereof will be bitternesse; for the wise man telleth them, At the last it biteth like a Serpent,* 1.415 and stingeth like an adder.

When shame once begins to smart, it goeth to the quick. Re∣member Adam in paradise.

I heard thy voice in the garden, and I was afraid because I was naked,* 1.416 and I hid my self.

The Lord will come in the cool of the day to us, and we shall hear his voyce in the evening of our time, and then our ••hame shall come with a sting, even the sting of servile fear, and cast up our account.

What fruit then of those things whereof we are ashamed? then is God even with you.

For he crieth out to you, How long wilt thou turn my glory into shame? Do not drunkards do so, who make their bodies which should be the Temples of the Holy-Ghost, the styes of un∣cleannesse?

The Holy Ghost you see is plain and homely in his phrase of speech; these drinks which they poure into their bodies luxuri∣ously, shall not make their hearts glad; they shall not comfort the stomack, they shall not nourish the body.

The stomach shall complain of them as a wrong, and cast them up as a burthen too heavy for it to bear; nature it self shall exonerate it self, and resist, regest it in a shameful vomit.

And to use Gods own phrase, God shall spew these workers of iniquity out of his mouth, and all the service that they do to him he shall cast up again; for he wil say nauseat anima mea, my soul loatheth, he is even sick of them and their service.

And if God once set upon us to shame us, who then shall have pity upon thee O Jerusalem? or who shall bemoan thee? or who shall go aside to ask thee how thou dost?* 1.417

2. He will punish them with their own sin, Drink thou also and let thy fore-skin be uncovered.

1. This calleth to your remembrance a doctrine formerly de∣livered out of Obadiah,

That God requiteth sinners with the same measure that they have measured to others.

2. This reneweth also the remembrance of another doctrine there delivered, that

God ponisheth sin by sin; as there Edom trusted in the help of men, that was their fault; and that God laid upon them after for a punishment.

So here, the fault of the Chaldeans was their making men drunk, that they might see their nakednesse, and that is their pu∣nishment; now they shall be drunk and their nakednesse discovered.

There I handled this question how God would be Author of this kinde of punishment, and innocent in the sinne of the of∣fendor;

Resolving it thus; that God will withdraw his grace, and for∣sake them that forsake him, and leave them to the sourse and strong streame of their own corruptions, as the Apostle saith,

God gave them up to uncleannesse through the lusts of their owne hearts,* 1.418 to dishonour their bodies.

For this cause God gave them up to vile affections.

We carry stuffe enough about us to punish us withall; if God do but make rods of our own corruptions, he will soone be arm∣ed against us.

You shall finde in that place of the Apostle, that in man there are two things to which for sin they are yeelded up by God him∣self in his justice.

• 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. v. 14.
• 2. Eis〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

These two do differ much; for

• 1. Concupiscence is but a grudging of a disease, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the very strength of the fit.
• 2. Concupiscence is within the heart and affections, but this pa∣thos is active and in operation, and so corrupt the whole man.

God leaveth the wicked to both these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the minority 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the strength of sin.

Thus as Augustine saith, some sins are not tormenta peccanti∣um, but incrementa vitiorum, and men do not feele any punish∣ment.

Yet he that shall consider it well, will find that Solomon means

a punishment to the young man, when he saith, Rejoyce O young man in thy youth: So doth the Holy Ghost, saying, Let him that is filthy be filthy still.

For if God let go the reines, and leave us to our selves, we are likely to bring our sin to a full stature.

It is a good use of this point which St. Paul teacheth, Bre∣thren,* 1.419 if any man be overtaken with a fault, ye which are spiri∣tual restore such a man with the spirit of meeknesse, considering thy self lest thou also be tempted.

God hath a just hand in the moderation of the things of this world, and of mens persons.

Hath not the Sunne shined on those that have made sport to behold men drunk, or otherwise, have made the most of it to their shame and disgrace amongst men; who in the just punishment of their uncharitablenesse, have themselves fallen in∣to the same sin of drunkennesse, and thereby have borne a shame and scandal to their profession: this is Gods justice upon them, they did not consider themselves, they knew not the strength of the temptation, they knew not their own weaknesse.

The greatest Professors of Religion are commonly the seve∣rest judges of their brethren; for their zeale against sin, and for the glory of God doth fill them with hatred of evill.

Yet let such consider themselves; for if God see that their zeal begin once to burne up their charity, he will leave them to them∣selves awhile, and they shall see quo semine nati, what they are.

For, let all men know that the evill Angels are as much at Gods commandment as the good, for omnia illi serviunt, all things serve him: and as it is said,

He will give his angels charge over thee; so it is said likewise, He cast upon them the fiercenesse of his anger,* 1.420 wrath, and indigna∣tion and terriblenes by sending evil Angels among them.

As we have the ministry of good Angels sent unto them that shall be heirs of salvation:

So God sendeth evill Angels also, not only to Saul and to the false Prophets of Ahab, but even to Adam in Paradise God sent him, and to St. Paul the Angel of Satan.

These evill Angels sometimes come with suggestions to sin, to try our strength, that we may know how weak we are; and som∣times

they prevaile with Gods children, that they may stand up∣on their guard, and keep better watch.

But for the ungodly of the earth, they emplunge them in the same sin that they do cause others to commit, that the same dis∣grace and shame which they have done to their neighbour, may reflect upon themselves.

Some have been so afraid of making God the author of evill, because it is said Tradidit eos Deus, God hath delivered them up, that they have understood the Apostle to speak of that God who is called deus saeculi hujus, the god of this world; as the Mani∣chees saw so much evill done, and knew not how to free God from guiltinesse of it, they therefore made duo principia, two be∣ginnings. But that needs not.

It is likely that such a Father as is personated in the parable of the Prodigal, could not but observe in the education of his son, how thrifty he was like to prove; yet such a father giving the portion of his goods which is a childs part, to such a son, and letting him take his journey into a far country, is not accessary to his riotous living.

Augustine saith, that the heart of man is harned by God, Non impartiendo malitiam, sed non largiendo gratiam, not by instilling any malice, but not giving grace.

He seeth the Chaldeans take delight in making men drunk; ut nuditatem videant; he letteth go the hold he hath of them for a time, and leaveth them to themselves; and that which was their sport, is now their fault and their shame.

I say therefore againe, consider your selves.

When thou seest a drunkard shaming himself, as these here did, consider whose light shineth in thy understanding, to shew thee how foul a sinne that is; consider that that is not enough; for all drunkards know that drunkennesse is a sin; consider whose grace it is that establisheth thy heart, and keepeth thee from committing the same sin.

Insult not over thy brother, deride him not, discover him not to increase his shame; rejoyce not against him, rather bewaile his sin with the tears of thy soul, seek by the spirit of meeknesse to restore him, advise him friendly, chide him lovingly.

For if thou who professest a severe life, and to make conscience

of thy wayes, shouldest fall into this sin thy selfe, thou wouldest not only shame thy person, but thy profession also.

And indeed thou carriest about thee corpus peccati, a body of sin; thou hast the matter and stuffe of all sins within thee, if grace do not aide and assist thee.

Lastly, let me admonish you; if any of you by occasion are o∣ver-taken at any time with this fault, be of Davids mind. Let the righteous smite me, suffer a gentle chiding from your friends that love you, and hate that evill in you.

Take it for a favour of God, and think that it is he that speak∣eth to you in that reprehension.

Hearken not to those that flatter you in your sins.

Alexander in a drunken fit slew Clitus his beloved friend and faithful Counsellor.

Insteed of reproving his fault, even then when he was fit to be wrought upon, being sensible of it; he had three flatterers, A∣naxarchus, Aristander, Calisthenes.

Anaxarchus an Epicurean Philosopher, he told him that it was no matter, he was a King, and he might do what he list.

Aristander a Stoick Philosopher told him that it was not fault, but fate that killed Clitus.

Calisthenes a Courtier sought to heale the soare with sweet words.

That is not the way to bring us to amendment of our evils; a gentle discreet reprehension well taken, will pierce the heart, and fill it with comfort. John the Baptist, quis praenunciavit vobis ut fugeritis ab ira ventura? who hath done you such a favour to prevent such a danger?

3. Why doth God inflict punishment?

God giveth a reason of his severe proceeding against the Ba∣bylonians; the violence of Lebanon; and the spoyle of beasts which made them afraid, and for the violence of the land, &c.

Shewing that their cruelty to man and beast, had provoked God against them to punish all their sins, their pride, covertousnes and drunkennesse.

You have heard of their cruelty at large before to men, their very Cities were built with blood.

The Apostle saith, Hath God care of oxen?

Here you see that God used the beasts of Lebanon for a ter∣ror to the enemy; and now he declareth himself an avenger al∣so of their quarrel, because of the cruell spoyle that the Chalde∣ans did make amongst the beasts of Gods people.

God gave man Lordship over the beasts of the field, he made him a lord to rule them, not a tyrant to destroy them.

One saith upon those words of Solomon,* 1.421 a just man regardeth the life of his beast; that seeing God hath put the beasts of the field in subjection to man, that he must shew himself a lord.

• 1. In pascendo, providing necessary food for them.
• 2. In parcendo, using them favourably.
• 3. In patiendo, bearing with them in their kind.
• 4. In compatiendo, relieving them in their griefs.
• 5. In compescendo, restreining them from hurt.
• 6. In conservando, preserving them all we can.

This was the sinne of the Chaldeans, they were destroyers, and sought not only the ruine of the people of the land, but the de∣struction also of their cattel, that the meanes of living, if any e∣scaped to re-inhabit, might be taken away.

This justice of God in avenging the wrongs done to brute beasts, by calling them to an account for their sinnes that did the wrong, doth teach us

1. That the providence and care of God doth stoop so low as the regard of our catted.

Christ made good use of it, Considerate volatilia caeli, consider the souls of heaven; God feedeth them, quanto magis vos, how much more you?

2. It teacheth us to use our dominion of these creatures mo∣derately, lest the Asse of Balaam do reprove his owner.

3. It sheweth how much God doth make of any thing that serves him; the text saith that these beasts did make the Chal∣deans afraid, and for this they suffered predation, for the service they did to God and his Church against their enemies, in Christs argument, how much more will he defend us, if we fight his bat∣tels against his enemies?

4. We learne here that when God cometh to execute venge∣ance, he surveigheth the whole catalogue of offences; and as he saith in David, I will reprove thee, and set them in order before

thee; the wrong to the Cities, to the men, to the beasts, to per∣sons, to places, all comes into an account, and the offenders shall smart for all.

Vers. 18. What profiteth the graven Image, that the maker thereof hath graven it? the molten Image, and a teacher of lies, that the maker of his work trusteth therein, to make dumb Idols? 19. Woe unto him that saith to the wood, awake; to the dumb stone arise, it shall teach; behold it is laid over with gold and silver, and there is no breath at all in the midst of it. 20. But the Lord is in his holy temple, let all the earth keep silence before him.

HEre God denounceth his judgment against their Idolatry. The words of this text have no obscurity in them. Thus much then shall serve for the opening of this text, that all this commination of woe and judgment, of which you have heard, is the voyce of the true God, declaring his just proceeding against the sins formerly mentioned, and to this purpose he doth here lay open the vanity of false gods.

What profit can there come saith he of a graven Image, that the maker thereof hath graven? he asketh men this question, and appealeth to the light of naturall reason; can that profit a man, meaning in the power and goodnesse of a Divine nature, which is the work of a mans hands? be it either a graven image wrought upon by art of the workman, or a molten Image cast in any metall: can this profit a man?

He calleth the Image thus carved, graven or molten, a teacher of lies, for it is a meer illusion that any man should so befoole himselfe, as to beleeve that such an artificiall composition wrought by the hand of man, should be esteemed a god.

This is amplified, and the wonder encreased, for though other men may be carried away with a superstitious over-weening of such an Idol; yet that the maker of it should trust in it, who when he was at work, peradventure as the Poet saith, Incertus

scamnum faceretne Priapum, maluit esse Deum. It was at his curtesie whether it should be an Idol or some other thing.

Therefore vers. 19. God saith, Woe unto him that saith to the wood awake, and to the dumb stone arise; that is, woe to him that trusteth to an Idol for defence against evill, or deliverance out of danger; for that is one of the uses that is made of Idols to succour in time of distresse, as the Disciples did awake their Master in a storme.

You see that when the workman hath put his hand upon it, and shewed his best skill, here God doth call it wood, and a dumb stone still.

He proveth it thus. It shall teach, although it be dumb, yet the dumbnesse thereof shall declare it to be an inanimate im∣potent thing: For howsoever the matter of the Idol, be it wood or stone or metall, be laid over with gold and silver, as supersti∣tion is costly enough in adorning their gods, yet there is no breath at all in the midst of them, and having no life in them, they have no power to give help to them that serve them.

Vers 20. But the Lord is in his holy temple; for having shew∣ed the vanity of Idols, he cometh now to reveale himselfe to them.

This some understand, that the Lord is in heaven, the temple of his holinesse; and though the heaven of heavens cannot con∣taine him, yet he hath said, Heaven is my throne; and Christ teacheth us to say, qui es in caeli, who art in heaven.

So the temple at Jerusalem, where he said, I will dwell, is the temple of his holinesse; and as the Babylonians and other hea∣then had their Idols and their Temples for them to which they did resort; so he produceth in opposition to them the God of Israel in his holy Temple, to whom the Jewes may resort for help against all their enemies.

Let all the earth keep silence before him.

In which words either he discourageth all power that should rise up against him; or he requireth the voluntary submission of the earth to him as to the supreme Soveraigne of all the world: for

Keeping silence is a signe of reverence and submission, as Job speaking of his former glory, when God had abased him, saith, that when he came forth,

The Princes refrained talking,* 1.422 and laid their hand on their mouth.

De verbis hactenus.

The parts of the text are two

• 1. False-worship.
• 2. True Religion.

In the first,

• 1. Peccatum, that is, idolatry.
• 2. Poenae: Vae Woe.

In the first, here is

• 1. A description of the idolatry of the heathen Babel.
• 2. A derision of the idolaters.

1. Idolatry is a trust in, and an invocation of graven and mol∣ten images, dumb idols.

First here is trust then followeth invocation, and that is the A∣postles method in all religious adoration. How shall they call on him in whom they have not believed?* 1.423

This doth open to us the occasion of this last imputation to them of idolatry; for what hath made them so proud, so cruel, so covetous, so voluptuous, as the opinion that they have in the protection of their gods? therefore now at last God overthrow∣eth that also, and doth shew them that in religion they are most of all wrong.

If you desire a general definition of idolatry, which compre∣hendeth all kinds, I think this is full of comprehension. It is Cul∣tus Religiosus exhibitus Creaturae, A religious worship given to the creature.

Learn then that no nation of the world did ever deny a divine Power, but acknowledged some God in whom they trusted, and whom in their necessities they called upon; and because this in∣visible Godhead was out of sight, they devised idols, which they erected for representation of their gods, which they also wor∣shipped with divine honours, and this we call idolatry, or the worshipping of idols. They saw that there was much to do in the Government of the world, and therefore they adored many gods, as thinking it too much to believe any one God able to ma∣nage the universal Government of all things.

These gods they represented some formes either cast in mettal, or graven in gold, silver, wood and stone: this they call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, video to see, signifying somewhat that was to be seen; for

they walked by sight and not by faith, and would have somewhat to see before they would worship.

2. The vanity of this worship is derided here, because this i∣dol which they worshipped could profit them nothing; for no man would do service, where nothing is to be gained by it.

He proveth that it cannot profit.

• 1. Because it hath a Maker; for so there was a time when it was not; and how can he profit a man, that is beholding to man for his making?
• 2. Because every idol is a teacher of lies; for it teacheth a man to trust in his own work, and is a meer illusion, planting his trust, and directing his worship in and to that which is able to do him no good when he needeth.
• 3. Because these idols are dumbe, and can give man no answer to his demands or Petitions.
• 4. Because when man hath bestowed his workmanship upon it, and all his cost in over-laying it with gold and silver, it is yet a dumb statue, it hath no life in it; there is no breath at all in the midst of it. So that the doctrine of this place is;

Idolatry is a grievous sin.

The reasons to prove this are great; [Doctr.] two chiefly.

• 1. In respect of God; there is no sin that doth more disho∣nour God; because this doth as it were un god him, and setteth up the creature in the place of the Creator, at once breaking the two first Commandments of the first. Table of Gods holy Law.
  • 1. Thou shalt have no other gods but me.
  • 2. Thou shalt worship no graven image, &c.

  But this reason God omitteth, as having now to do with those who knew not the true God.

• 2. He urgeth a second reason; this sin is against them that com∣mit it; for they trust in, and call upon that thing which can∣not profit them; the two great acts of Religion cast away and lost, that is, trust and invocation.

This is a great Argument in our temporal affairs; for will a man bestow his time, his labour, his love and service, where no profit is like to arise to him?

But this kind of idolatry is so extinguished by the light of the Gospel, and so little cause of fear of it, that I need bestow no time nor pains on it; for there is none of us, who doth not con∣fesse' one God in three Persons.

But there is an idolatry amongst those that call themselves Christians, and would have none be the Church of God but themselves, that is the Church of Rome, and though they protest against it, and plead not guilty to our accusation, yet the evi∣dence of truth will convince them of it.

Under the name of idol, Cardinal Bellarmine doth understand only falsam similitudinem representantem id quod revera non est, a false similitude representing that which indeed is not, as the dols. He saith the heathen did represent fained gods, such as never were; but were only the fictions of humane device; they have none such.

Theirs are imagines: imago ab imitando, of imitating, and they be Counterfeits, representing in similitude such Persons as have been, and have lived in the world.

So idols they defie, images they embrace. In this very be∣ginning of their defence, both absurd in the strife of words, ma∣king distinction where there is no difference, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is pro∣perly a visible Representation, and so is an image, and therefore both in Greek, Latine and English one and the same thing; but the custome of speech hath impropriated certain words to set fict••ons, as that an image is the representation of any thing, but an idol is commonly taken with us for the representation of some thing that is worshipped.

Therefore the best part of the Papists defence of their Reli∣gion against our imputation of idolatry, is this.

1. That for the images that they do retain, either in the Church∣oratories, or in their private use, they know them in their mat∣ter to be no other then the creatures of God, of wood, stone, mettal, or some other mixt matter; they know them to be in their formes the art of the workman; they do know and con∣fesse them to be dead, inanimate, senselesse things in themselves, and they protest against any adoration of them as much (they say) as we do. Here Cardinal Bellarmine speaks for the rest, and he will charge the Protestant Church with slander in this point

and say there is no such matter, they do not worship any idols.

He complaineth, that by this slander, some of the Protestants have so distasted the Religion of Rome to many that knows it not, that though they do hear of worthy men amongst them, who for gravity of manners, holinesse of life, and all exem∣plary vertues deserve reverence and respect, yet our opinion of their idolatry distasteth them so to us, that we will not heare them speak.

2. They answer, that their images are of two sorts which they use in divine worship.

Either they be of God, or of the creature.

In the images which represent God, they only do worship God in the Image, not the Image it self with Holy-worship.

In the images of the Creatures, as of the mother of the Lord, Angels and Saints, they do but honour God in his Saints; and in their invocation they use them but as means of quickning their memories, and turning up their de∣votions by that which the eye beholdeth: and God loseth no ho∣nour by it to have so many means used to him.

This is that which they give out for themselves, we charge them that they adore creatures, and give divine Worship to Images, s the heathen did.

For it is plain that they worship the wood of the Crosse, in that they speak that to the Crucifix, which can only be applyed to the Crosse it self and not to Christ, Salve crux spes unica. They adde, thou only wert worthy to bear the ransome of the world O faithful Crosse. Which agreeth with their do∣ctrine,

That all the honour due to the Samplar is given to the image thereof.

And where they excuse their idolatry, that they do not wor∣ship the image, but God represented in the image: if that be not idolatry, neither were the Athenians Idolaters, who wor∣shipped in their images the same God whom Paul prea∣ched.* 1.424

Neither were the Israelites idolaters, who worshipped the true God in the Calfe which Aaron made; for they could not

be so ignorant as to ascribe their deliverance from Aegypt to such a thing as Aaron could make.

This doctrine and practice of idolatry in the worship of ima∣ges came in by little and little into the Church of Rome; for it is clear that there was a time wherein there were no images at all known in the Church.

There were some desirous then to bring them in, but the councel of Eliberis decreed that no picture or image should be brought into the Church lest it should be adored.

And Epiphanius finding an image painted on a cloth,* 1.425 hang∣ing in a Church, rent it down, and said it was against the Autho∣rity of Scriptures that any image should be in the Church.

Saint Origen saith of his time,* 1.426 nos imagines non adoramus, we do not worship images. Eight hundred years after Christ the second Nicene Councel set up images; but

The Councel of Franckford, which was a general Councel, and where the Popes Legates were present, repealed it, and af∣firme,

The Catholick Church doth affirme, that mortal man ought to worship God, not by images and Angels, but by Christ our Lord.

And whatsoever the practice of the Church of Rome now is in the use of them, they shall never be able to reconcile the judg∣ments of their best learned concerning them. For

Some condemn all divine adoration given to them some con∣demn external bowing before them, some confesse that the ancient fathers condemned them, some think their use dan∣gerous.

And they which have gone farthest in defending them, have done it by so nice distinctions, that the common People cannot understand how to beware of idolatry, themselves▪ not under∣standing themselves therein.

Even in the administration of the Sacrament of the Lords Supper, they are idolaters in worshipping the hoast; which I prove from Cardinal Bellarmines own penne De justif. lib. 3, cap. 8.

Ne que potest certus esse certitudine fidei, se percipere verum Sa∣cramentum, cum Sacramentum sine intentione ministri non confici∣atur,

& intentionem alterius nemo videre potest.

And thus much Garnet the Provincial did ingenuously con∣fesse upon his private conference with some of our Bi∣shops.

Wherefore how they can excuse their idolatry in the worship of the elevated hoast, I cannot see, seeing they worship they know not what.

Any man may easily conceive that they do carry a corrupt mind that way, because in all their Catechismes set forth for the institution of young beginners, they do leave out the second Commandment quite, and to make up the number they di∣vide the tenth Commandment into two.

Now having convinced them of idolatry which is the high sin against God, and toucheth him in his Majesty and Glory, we see how dangerous a thing it is to have conversation with such, least we receive of the plagues due to them.

Though the Church of Pergamus did hold fast the name of Christ, and denied not his faith, yet had the Lord something a∣gainst her;* 1.427 Because she had there them that held the doctrine of Balaam, who taught Balak to cast a stumbling block before the children of Israel, to eat things sacrificed unto idols, and to com∣mit fornication.

The same quarrel had our Lord to the Church at Thyatira, in which, though he approved her works, and charity, and service, and faith, and patience, yet he saith,

Notwithstanding I have a few things against thee, because thou sufferest that woman Iezebel, who calleth her self a Prophetesse,* 1.428 to teach and to seduce my servants, to commit fornication, and to eat things sacrificed to idols.

We have no law to favour idolatry, or idolatrous meetings to masse; we have severe laws against them, yet it is in sight that Masse is frequented by multitudes of all sorts, in the sight of Isra∣el, in the sight of the sun, whence this boldnesse grows we cannot judge but from ••n negligent execution of our godly and just laws.

Have we forgotten 88? have we forgotten the fifth of Novem∣ber. 1605? do we not believe experience?

Were not the Canaanites whom Israel suffered to live a∣mongst

them against the Commandment of God,* 1.429 thorns in their sides, and pricks in their eyes, and were not their gods a snare to Israel?

Is not Popery a dangerous religion to the Soveraign Authori∣ty of the King, setting the Pope above him to over-rule him, and to deprive him of his Crown, if he be not for his turn?

Is not Popery a profest enemy to the Religion that we pro∣fesse? light and darknesse, God and Belial may as soon be re∣conciled; and therefore an enemy to our Clergy, who are all ar∣med with the Word of God against it.

Or is it good and wholesome doctrine which the Anabaptists this last year tendred to the King, Prince, Nobility, Judges and Commons of Parliament? that

[ 9] Freedome of Religion is not hurtful to any Common-wealth; or that

[ 10] Freedome of Religion depriveth not Kings of any Power gi∣ven them of God.

The times are foule; God is much dishonoured; where the fault is, and of whom the Church and Religion hath cause to com∣plain, is not so much our duty to enquire, as to pray to God to amend all. Ile tell you where you shall have him.

2. The punishment of this sinne is exprest in one word, Vae Wo, and it containeth the whole Cup of Gods indignation.

• 1. In this life, they trust in that which cannot help them.
• 2. They invocate that which cannot hear them.

They trust in lying vanities, and they forsake their own mer∣cy: they are taught by teachers of lies, and therefore the light that is in them is darknesse.

Baals servants cried from morning to evening upon Baal their god to hear them, and it would not do; here is a dou∣ble woe,

• 1. Losse of labour.
• 2. Want of help.

In the first, they bewray their folly; the god of this world hath made fools of them, for turning the glory of the invisible God into the images of creatures.

But it the second they find the misery; for we cannot subsist without help, and they trust to idols where there is no help.

But that is not all the woe: the Apostle telleth us, that no i∣dolaters shall enter into the Kingdome of heaven;* 1.430 this is terror domini, the terrour of the Lord; for how shall they hope to have glory witch God who deny glory to God? will God give them glory, that seek to take away glory from him, or let them into heaven that would thrust him out?

Observe it in that law concerning graven images, God hath more exprest himself then in any of the rest, to be a God of ven∣geance; for there is ratio legis. God is jealous.

And there is Comminatio judicis visitabit; and it goeth in de∣scent to the third and fourth Generation of them that hate him. Ob∣serve he calleth them such as hate him.

There is a promise, He will shew mercy to thousands of them that love him.

And I conceive this added to this Commandment rather then any of the rest, because Gods Israel did most often offend in this kind, by worshipping God in creatures, and by performing ex∣ternal adoration to them, which is in this law chiefly for∣bidden.

The fear of this woe hath not wrought enough upon the Ro∣manists who are guilty of grosse idolatry; so on the other side it hath wrought too much upon some zealous Professors, who fear∣ing superstition and idolatry, dare scarce shew any external reve∣rence to God himself, either when they come into Gods house, or when they come to Gods Table.

Yet the Angel that would not be worshipped, said, Worship thou God, and that is all the Church exacteth; not an inward Worship only, but an outward also commanded in the second Commandment.

Vers. 20. But the Lord is in his holy Temple, let all the earth keep silence before him,

The Temple of Gods holinesse is understood here as you have heard, two ways.

• 1. For the Temple at Jerusalem.
• 2. For heaven.

In both let all tremble before him. This is the second part of the Antithesis, True Religion, containing two parts.

• 1. Where God is.
• 2. What duty is owing to him.

2. He is in his Temple at Jerusalem,* 1.431 and in all other Temples dedicate to his service.

For the Temple at Jerusalem, he appointed the making of it, and chose the man to whose care he committed the trust of the work; David might not do it, but Solomon was the man. When it was finished, and Solomon had assembled the People to the consecration of it, and prayed there, God answered the Prayer of Solomon with a visible expressure of his Presence: for a cloud filled the house; it was filled with the Glory of God.

But some of our Sectaries say, there is no need of Churches for Gods publick service; there is neither precept nor example in Scripture for it, but the words of Christ to the woman of Sa∣maria leave it at large.

The houre cometh and now is,* 1.432 when the true Worshippers shall worship the Father in spirit and truth.

Saint Augustine calleth this heresie in the Massilians, that they denied the use of Temples, because Christ foretold that the use of the Temple at Jerusalem should cease, which was a shadow of things to come.

In the Old Testament beside the Cathedral, and Mother-Church, the People had their Synagogues for their meetings to Gods service, which continued even to and in Christs time. Christ himself designed a place for that meeting, wherin he celebrated the last Passeover, and instituted the Sacrament of his Supper.

The Disciples had a place of meeting wherein Christ twice found them the first day of the week.

The persecutions of those times gave no sodain liberty to settle a Church, and to erect Temples, nor that I can read, for the first 200 years after Christ were any Temples built.

Yet before the persecutions ceased, they had erected Orato∣ries for their meeting to Prayer and hearing of the Word; for

in the tenth Persecution under Dioclesian.* 1.433 An. Reg. 19. Mense Martio, he made an Edict for the pulling down of the Temples of the Christians.

But under Constantine, when Christian religion had the fa∣vour of Authority regal, then Concurrebant populi ad populos quasi os ad os.

Ecclesiae quae antea impiis tyrannorum machinis destructae fue∣rant, redivivae, &c. Then the People came together.* 1.434

And ever since the Church hath continued this practise of main∣taing Oratories for the meeting of the Congregations for the praise and service of God.

There is warrant enough from the example of the Church, and the Authority thereof to maintain this holy practice.

Those places be the Temples of Gods holinesse, the hou∣ses of God separate from all common use to the holy service of God.

And God who by his Omnipotency filleth all places, is in our Churches by a more special presence; for if the Glory of God filled the Temple in the time of the Law, why may we not believe that in the light of the Gospel, he reveileth his Presence more, because the place wherein we serve God is Gods house, and all Civil and common use of it is resigned, to consecrate it to Gods service.

If God be present where two or three are assembled, surely where there is a meeting of a full Congregation he is present with a special presence.

And therefore it hath ever been esteemed a pious charity in those that have been founders, enlargers, restorers, or adorners of Churches, as Saint Origen saith, quam gloriosum est si dicatur in Tabernaculo domini. Illius fuit hoc aurum, hoc argentum,* 1.435 &c

Rursus quam indecorum ut dominus veniens nihil muneris tui inveniat in eo, nihil a te cognoscat oblatum.

Ego optarem si fieri posset, esse aliquid meum in auro quo arca contegitur: Nollem esse infoecundus &c.

These houses of God are the temples of his holinesse where the name of God is declared to the Church, wherein God by his

Spirit speaketh to the Churches in the outward ministry of the word; where the holy ones of God do speak to God by the same Spirit in prayers, in hymnes, and spiritual songs, where the sacrifices of righteousnesse are offered.

And herein is that gracious Prophecy of Isay fulfilled which our Saviour alleadgeth in the Gospel,

For mine house shall be called a house of prayer for all people,

Observe:* 1.436 here is not only oratio, prayer, which is cultus di∣vinus, divine worship, but here is Domus mea, my house, a place designed for the worship of God, and that for all people.

This cannot be made good in the temple of Jerusalem; nor in any one Church, but must determine both the extent and dilata∣tion of Gods worship, and the designation of fit houses for the same.

Another like Prophecy we have before in Isay.

It shall come to passe in the last dayes that the mountains of the Lords house shall be established in the top of the mountains,* 1.437 and shall be exalted above the hils, and all nations shall flow unto it.

And many people shall go and say, come ye and let us go up to the top of the mountain of the Lord, to the house of the God of Jacob, and he will teach us his ways, and we will walk in his paths; for out of Sion shall go forth the Law, and the Word of the Lord from Je∣rusalem.

The common exposition is that after the returne of the people of Israel from the 70 years captivity in Babylon, then Religi∣on and Gods Worship shall be setled at Ierusalem.

But observe how this exposition shriveleth up the promise of grace; for this is not all. He saith this shall be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the last time: and he addeth that all nations shall flow to it, and he saith, not that one mountain, but The mountains of the Lord shall be established; which must needs be understood of the Churches of the Christians to which the faithful should resort.

For further proof hereof read Micha 4. where you shall find this Prophecy totidem verbis,* 1.438 in so many words, and a commenta∣ry upon it, Micah 5. wherein he prophecyeth the birth of Christ in Bethlehem.

In both these Prophecies we observe, that the promise of God hath not only assured the spreading of true Religion, but the assemblies of beleivers to certain places for instructi∣on, that they may bee taught vias Domini, the ways of the Lord.

Never was there Religion in the world, without some places of publick-Worship, for meeting of people together: Even in Adams time, there was a place where Adam and his children met to offer sacrifice, and Cains flying from the presence of the Lord, was his wilfull excommunication from that place.

And in truth they that would have no Churches, may aswell cry down Religion, and the publique ministry of the Word, and pluck down the hedge which God hath planted about his Vine, and lay all common.

Understand us rightly; we do not affix holinesse to the place, nor think any speciall sanctity inherent in it; but seeing God is by a singular right become master of the house, that is separate to his use, as the Apostle saith, judge I pray you, is it comely, that wee put not difference between Gods House and our owne houses.

It is observed that Christ when he purged the temple, purged only that part of the temple which was set apart to prayer, and hearing of the Word, because that use of the Church was to con∣tinue in the time of the Gospel: and after he had cast out the oxen and the doves, which were provisions for sacrifice, then he citeth that place and reneweth the sanction,

My house shall be called an house of prayer to all nations, which is a sanctification of all Churches to the Worship of God. That this was so understood,

Know that before they had any Churches built for the publick exercise of Religion, they had some places of meeting which they called Aedes sacras, holy houses; of which the Apostle put∣ting difference, sayth, have ye not houses to eat and drink in?* 1.439 de∣spise ye the Church of God?

Here be our own houses for common and natural, moral and civil use; here is the Church of God, the place of assembling of the Congregations to the Worship and service of God.

No sooner is a place consecrate to this use, but it is a Temple of Gods

So when Jacob had set up a stone for a pillar,* 1.440 in the place where he dreamed and had the vision of the ladder, he called the name of it Bethel, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Gods house. And after

At his returne he came to that place, and having first put down all the strang gods,* 1.441 he built an altar to the Lord, and called it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the good of Gods house.

It is palestra in which we do meet with God to wrestle with him in our fervent prayers and supplications; He by his word wrastleth with us to overcome both our ignorance and impiety. And therefore as Jacob,* 1.442 so may we call our Church 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the face of God: for there God did look upon him.

And in the times of the Gospel these houses of prayer have had several tittles;

Aedes sacrae, in respect of their succession to them, and Templa, in respect of their succession to that at Jerusalem. Tectum amplum, some derive it, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

• 1. Propter dedicationem.
• 2. Propter usum.
• 3. Propter jus perpetuum.
• 4. Propter sabba∣tum.

For there is Dominica in Dominico, thence came the word Kirke; Yet, in use in Scotland.

And Ecclesiae, in respect of the meetings there.

When David could not come to the sanctuary of God, he worshipped toward it.

Hear the voyce of my supplications,* 1.443 when I cry unto thee, when I lift up my hands towards thy holy temple.

Daniel being farre from the temple, opened his window toward Jerusalem, and prayed three times a day.

The Temple is a type of Heaven, where the Saints of God do meet to praise God, which is the worship that is done to God in heaven;

And I heard a great voyce out of heaven, saying; Behold the tabernacle of God is with men,* 1.444 and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.

This Mr. Brightman understandeth of the Church of the Gen∣tiles, where God is seen.

So doth James Brocard an Italian understand it of the Church delivered from Poperie, and Mahometry, and all haeresie.

But Master Bullinger better advised, saith, that as in the former part of this Revelation hell is described; so in this chapter heaven is set forth;

And that as you see in the similitude of a tabernacle, so doth Junius and Napier well interpret this place.

I conclude then that all the Churches wherein the Christians meet to call upon God, are the temples of Gods presence, wherein God is invisibly resident both to give his Spirit where he thinketh good, and to direct our service of him, and to receive our prayers and sacrifices of thanksgiving: and to communicate to his servants the ordinances of his grace, the means of their salvation.

2. As God is in these temples made with hands, and declareth his presence in his house, in his Word and Sacraments, and in the solemne meetings of his children; so is he in heaven which is his highest temple, whereof these are but types and fi∣gures.

We beleive in him as maker of heaven, and we pray to him our father which art in heaven; this place he himself calleth his habitation.

I dwell in the high and holy place. 1. In heaven.

Yet as Solomon saith, The heaven of heavens is not able to con∣taine him.* 1.445 So he is there as in the most excellent part of his creation, but not comprehended there; for there he is most purely worshipped; thence cometh our Sicut in Coelo.

The heathen gods are no where in heaven they are not, that is the temple of the true God; in earth they are not; for they are no gods that have residence in earth, and have no power at all in heaven,

As the Apostle saith,* 1.446 We know that an Idol is nothing in the world.

Here by the name of Idol is not meant, the material image representing their god: for that is a bodily substance to be seen and felt, and it is in the world: but he speaketh it de nu∣mine,

the divinity is a non ens.

For he addeth that there is no God but one; and whereas many be called gods in heaven and in earth, as there be many gods and many Lords; yet he saith there is but one God, the rest are no∣mina, not numina.

For there were that worshipped the, Sun the Moon and the starres; these as creatures and second causes do us good, but they serve our God.

When our God is in his Temple, all those help to make up the quire of them that praise him; For the heavens declare the glory of God, and the firmaments and the out goings of the morning praise him.

Therefore do we lift up our eyes to heaven when we pray, we say that every good and perfect gift comes from above, from the Father of lights.

Yet is not God so far off, but that as heaven is his throne, earth is his foot-stoole.

The Lord looketh from heaven,* 1.447 he beholdeth the sonnes of men. He is not so far off but if we pray to him, Prope est invocantibus ipsum, he is neer to them that call upon him.

And in this respect all the earth is a common oratory, so is the sea, for our prayers.

But as the perpetuall duty of a Religious service of God, which doth require holinesse and righteousnesse all the days of our lives, doth not take away the particular duty of the Sabbath: neither doth the great hahitation of God in heaven abate any thing of his special presence, both in the temples dedicated to his service, and in every particular person which doth belong to the electi∣on of grace.

For so God saith, I dwell with him that is humble and contrite in heart: and he saith so presently after he had said, I will dwell in the high and holy place: in so much as St. Augustine upon those words of David, exaudivit de templo sancto suo vocem meam, saith

Exaudivit de cordo meo in quo habitat Dominus vocem meam. For know you not that you are the temples of the holy Ghost, and that God dwelleth in you, &c.

God is in heaven, Per specialem gloriam.

He is in our Churches, per specialem cultum.

He is in our hearts, per specialem indulgentiam.

He is in his Word, per specialem illuminationam.

In a word wheresoever is cultus dei, there is vultus dei.

The use of this point is taught in the Text, it is the second part of my Text.

2. The duty: Let all the earth keep silence before him. This as you heard, is a postulation of reverence; he doth not put us to si∣lence that we shall say nothing, for he hath commanded us to call upon him, and invocation is a note of his children; He saith hee shall call upon me, and I will hear him. The wise man doth help us to expound this Text: Be not rash with thy mouth, and let not thine heart be hasty to utter any word before God: for God is in heaven, and thou upon earth,* 1.448 therefore let they words bee few.

So that temerity and rashnesse is here forbidden, and reve∣rence and holinesse required.

1. Let us consider God in our Churches, the temples of his holinesse, there we are taught.

1. Take heed that thou have not an unreverent opinion of the house of God. St. Paul saith, despise ye the Church, that is, [Ʋse. 1:] the place set apart for the worship of God? and that he meaneth so, the place and not the company,

So Theophil. loco ipsi infertis injuriam, you do wrong to the place, Lyranus, est contemptus ecclesiae quae consecrata est divinis usibus, the very words of that Text do shew it: For our own houses, and Gods house, our houses for our common meals, and Gods house for the Supper of the Lord, are compared together.

2. There must be in us a love of those houses of God; God said of his holy City where his Temple was built, here will I dwell, [Ʋse. 2,] for I have a delight therein.

It is Davids protestation for Ierusalem, For the house of Gods sake I will seck to do thee good.

The heart never more desired the water-brooks then he did to go to the Tabernacle where God was; my soul longeth and faint∣eth for them. I was glad when they said to me, come, we will go up to the house of the Lord.

3. Let us prepare our selves before we come to Gods house; for he is present there; come not hand over head as thou wouldest go into thine own; house; consider if thou wert to go before thy Soveraign King, how thou wouldest compose thy self that no∣thing in thy apparel, in thy gesture, in thy countenance, in thy words might give him offence. Wilt thou do lesse when thou art to appear before the Lord of Hosts, who is the King of glo∣ry? Micah saith,

Wherewithal shall I come before the Lord,* 1.449 and bow my self be∣fore the most high God? shall I come before him with burnt offe∣rings?

The old law was, None shall appear before me empty.

When Iesse heard that David his sonne was sent for to King Saul,* 1.450 I-sse took an asse laden with bread, and a bottle on wine and a kid, and sent them by David to Saul.

So Jacob sent a present to Pharaoh when his sons went the se∣cond time for corne. Solomon saith, and it is no news in our times.,

A reward in the bosome pacifieth strong wrath; we know what cause we have given our God to be angry with us, let us think of it when we are to come and stand in his sight at Church.

Manus in sinu tuo, manus in sinu dei.

He is not ashamed to ask it, fili praebe cor.

4. Take heed to thy foot when thou entrest into the house of God, for the place where thou art entring is holy ground, put off thy shooes, that is, all earthly and carnal affections, and say with Iacob,* 1.451 quam terribilis est hiclocus! this is no other but the house of God, porta coeli.

5. When thou art entred into Gods house, remember thou art come before the face of God and his holy Angels, into the place where God's honour specially dwelleth.

1. It is enough thy heart be reverent, let thy outward man expresse it also, do not think that because the Papists do supersti∣tiously adore the Crucifix, and the Altar, and idols therein, therefore it is superstition to do worship to God; every man that comes into anothers house, doth in good manners salute the Ma∣ster of the house where he enters the same; may not a visible wor∣ship be due to the invisible God! O come, let us worship, and fall

down, and kneel before the Lord our Maker.

It is a godly custome if done in zeal of Gods glory, with devo∣tion, and not in a customary formality, to sanctifie our entrance into Gods house with Prayers, to fall low upon our knees before God, to invocate him for his blessing upon our selves, up∣on our Minister, upon the whole Congregation.

2. Learn of the Apostle, let all things be done decently and in good order; compose thy outward man to all due reverence, and conformity with the holy Congregation, and thine inward man to all zealous devotion; remember the meetings of the Saints in the primitive times of the Church, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Do not give God thy knee, and thy tongue, thine eye, thine eare and thy hand, thy whole outward addresse, and keep thy heart from him, and let thy thoughts go and wander from the service thou art about.

Confesse your sins together, pray together, give thanks toge∣ther; confesse your faith the common faith together, hear the Word together both read distinctly and preached profi∣tably.

Remember that God speaketh in the Ministry of his Word, and say with David, I will heare what the Lord God will say.

Gather Manna whilst you may for you and your houses.

Take heed that Satan coole not your zeale of Gods glory, by suggesting irreverent opinions of the Prayers, and forme of ser∣vice of the Minister, of the Ceremonies of the Church, or uncha∣ritable opinions of the Congregation.

For all these be whips of Satans twisting to whip thee out of Gods Temple, and to make the ordinances of God ineffe∣ctual.

Bring with thee an humble and contrite heart, and say with∣in thy self, as St. Paul did, I am the worst of sinners, I am the worst Person in all this Congregation, for I know mine own wickednesse, and my sinne is ever against me.

Bring faith with thee that will shew thee the glorious and gracious face of God; by that eye thou shalt see the sonne of God making intercession for thee, and thou shalt feele the spirit of God helping their infirmities: mingle faith with thy hearing, and the word shall profit thee.

Hide the word in thy heart, be not like a leaking vessel, to let it out as fast as it is poured in.

Take heed of the cares of this life and voluptuous living, least they choak the good seed of the Word, when it cometh up.

In thy whole carriage at Church, consider that the service is publick; hoc age, do all thou dost at Church according to the oc∣casion, separate not thy self from the body of which thou art a∣part, by reading praying, or any other meditation, which may divide thee from the Congregation.

Tarry it out to the end, and depart not without Gods bles∣sing pronounced by his Minister, to whom he hath given power from above to blesse in his name.

2. God is in his holy Temple, Let all the earth be silent before him.

This serveth for the direction of our whole life; for

• 1. This dwelling of God declareth his Omnipotency. The Lord is in heaven, he doth whatsoever he will. The earth is but as the drop of a bucket, compared to the unbounded, unsounded o∣cean of his fulnes of power and strength.
• 2. This dwelling declareth the graciousnesse of God; for every good and perfect gift cometh from above; and unlesse the hea∣vens heare the earth, the earth perisheth utterly.
• 3. This dwelling declareth the Omniscience of God; there God standeth in the Congregation of God as upon a watch-tow∣er, and from the heaven the Lord beholdeth the earth: the eye of the Lord is over all the world.
• 4. This declareth the eternity of God; so he saith, The high and lofty that inhabiteth eternity, which makes his purpose esta∣blished with stedfast decree,* 1.452 without variablenes or shadow of change, a God that repenteth not, his gifts and calling are without repent∣ance.
• 5. This declareth the wisedome of God; for the Master of that house is the wisest; as the Prophet saith of him, He that ruleth that house well where the Angels dwell that excel in strength,* 1.453 The Lord of Hoasts is his name, and they are his ministring spirits; how can it be but his wisedome is incomprehensible, and his ways past find∣ing out?
• ...

• 6. This declareth his justice; for there is the throne of judge∣ment; heaven is his Throne, and all the holy ones give him that glory,

Even so Lord God Almighty,* 1.454 true and righteous are thy judge∣ments.

To conclude.

1. Tremble O earth at the presence of God who hath such power, tempt not, provoke not this power against thee, he can rain snares; but if he be thy father, fear not; there are more with thee then against thee.

2. Love the Lord, who is so rich in goodnesse and mercy, who dwelleth in the storehouse of blessings, and who giveth liberally with an open hand, and filleth, &c.

3. Be jealous of thy words, works and thoughts before the eye of jealousie, which seeth all things.

4. Be strong, and God shall establish thy heart; for he is un∣changable, whom he once loveth, he loveth to the end, that is finis sine fine.

5. Let his wisedome guide thee, and seek that wisedom which is from above, ask it of him; for he giveth it liberally, and never upbraideth thee.

He upbraideth many with his gifts, never did he any with the gift of his wisedome, for that cannot be abused, his grace may.

6. Remember that for all that thou hast done in this life, God shall bring thee to judgment, every man shall give an account unto God of himself; Felix trembled to hear this.

Let all the earth keep silence before this God.

Notes

• * 1.1

  Nehem. 6.8.
• * 1.2

  1 Thes. 2.13.
• * 1.3

  Iohn. 17.8
• * 1.4

  1 Cor. 4.3.
• * 1.5

  1 Thes. 5.6.
• * 1.6

  Ps. 132.4, 5. Isa. 66.
• * 1.7

  Cant. 5.2.
• * 1.8

  Cant. 3.1.
• * 1.9

  Eph 6.18, 19.
• * 1.10

  Acts 15 40
• * 1.11

  Act. 10 33
• * 1.12

  Heb. 13.17.
• * 1.13

  Zech. 3.1.
• * 1.14

  1 Reg. 22.31.
• * 1.15

  2 Cor. 3.5.6.
• * 1.16

  2 Cor. 10.4.
• * 1.17

  2 Cor. 1.11,
• * 1.18

  Mal. 3.14.15.
• * 1.19

  Ps. 73.16. Vers. 17.
• * 1.20

  Ps. 45 3.
• * 1.21

  Vers. 4.
• * 1.22

  Rom. 11.34
• * 1.23

  2 Cor. 5.7
• * 1.24

  Eccl. 7.29
• * 1.25

  Iob. 13.7.
• * 1.26

  Gen. 18.25.
• * 1.27

  Ioh. 2.25.
• * 1.28

  Ex. 17.14.
• * 1.29

  Job. 19 23
• * 1.30

  Vers. 24.
• * 1.31

  1. Cor, 4.6.
• * 1.32

  1. Written
• * 1.33

  Isa. 53.11.
• * 1.34

  Deut. 5.33
• * 1.35

  Vers. 29.
• * 1.36

  Ps. 34.16. Mat. 24.15.
• * 1.37

  In Ps. 90.2
• * 1.38

  Regist. 4.84.
• * 1.39

  Ps. 56.4.
• * 1.40

  Ps. 119.50.
• * 1.41

  Rom. 15.4.
• * 1.42

  Is. 55.10.
• * 1.43

  Vers. 11.
• * 1.44

  Iob. 16.12
• * 1.45

  Ezech. 47 3, 4 &c.
• * 1.46

  Gen. 43.33.
• * 1.47

  Isa. 48.17.
• * 1.48

  1 Cor. 7.53.
• * 1.49

  Dan. 5.6
• * 1.50

  Eph. 1.11.
• * 1.51

  2 Tim. 2.13
• * 1.52

  1 Sam. 15.29.
• * 1.53

  Pro. 21.30
• * 1.54

  Gen. 6 6.
• * 1.55

  1 Sam. 15.11.
• * 1.56

  2 Sam. 24.16.
• * 1.57

  Joh. 3.10.
• * 1.58

  Sol.
• * 1.59

  Hom. 22. in Gen.
• * 1.60

  1 John 5.14.
• * 1.61

  Neh. 13.14.
• * 1.62

  Is. 38.3.
• * 1.63

  Isa. 28.15.
• * 1.64

  Vers. 20.
• * 1.65

  Eccl. 8.12.
• * 1.66

  Vers. 13.
• * 1.67

  Isa. 28.16. Ps. 37.34.
• * 1.68

  Heb. 11.13
• * 1.69

  Heb. 10.36
• * 1.70

  Vers. 37.
• * 1.71

  Jam. 1.4.
• * 1.72

  1 Pet. 3.20
• * 1.73

  Rom. 2.4.
• * 1.74

  Pro. 13.12
• * 1.75

  Cant. 2.5.
• * 1.76

  Rom. 8.22.
• * 1.77

  Vers. 23.
• * 1.78

  Ps. l 84.2.
• * 1.79

  Rev. 6.10.
• * 1.80

  2 Reg. 9.22.
• * 1.81

  Hab. 1.17
• * 1.82

  Virg A∣lexis.
• * 1.83

  Psal 92.
• * 1.84

  Vers. 4.
• * 1.85

  Ps. 119.49.
• * 1.86

  Vers. 89.
• * 1.87

  Gal. 2.20.
• * 1.88

  Eph. 3.17 Col. 2, 7.
• * 1.89

  Rom. 2.
• * 1.90

  Mat. 7.
• * 1.91

  Gal. 5.
• * 1.92

  Rom. 10.
• * 1.93

  Luk. 10.15
• * 1.94

  Luk. 3.5.
• * 1.95

  Herodit. Polymnia
• * 1.96

  Isa. 57.15.
• * 1.97

  Jam. 1.14.
• * 1.98

  Joh. 4.10.
• * 1.99

  Jam. 1.5.
• * 1.100

  Eph. 6.14.
• * 1.101

  Ecles. 7.31
• * 1.102

  Eph. 4.24.
• * 1.103

  Act. 22.14. Isa. 59.17.
• * 1.104

  Heb. 12 23 Rom. 3.10
• * 1.105

  Sess. 6. Can. 18.
• * 1.106

  1 Joh. 3.4.
• * 1.107

  Ps. 22.1.2.
• * 1.108

  Rom. 10.6.
• * 1.109

  Heb. 13.18.
• * 1.110

  Rom. 10.4
• * 1.111

  Ps. 119.3.
• * 1.112

  Sol.
• * 1.113

  Rom. 7.15
• * 1.114

  Vers. 16.
• * 1.115

  17.22.
• * 1.116

  1 Pet. 3.4.
• * 1.117

  Is.59.17.
• * 1.118

  1. Benefit.
• * 1.119

  2. Benefit.
• * 1.120

  1. Ioh. 2.29
• * 1.121

  Iam. 3.18.
• * 1.122

  3. Benefit.
• * 1.123

  4. Benefit.
• * 1.124

  1 Pet. 3.15
• * 1.125

  Vers. 16.
• * 1.126

  5. Benefit.
• * 1.127

  Rom. 14.17.
• * 1.128

  Ps 37.37.
• * 1.129

  Is. 38.3.
• * 1.130

  1 Caution.
• * 1.131

  Acta 26.5
• * 1.132

  Titus 1.12.
• * 1.133

  Caution. 2.
• * 1.134

  Gen. 30.33.
• * 1.135

  Caution. 3.
• * 1.136

  Joh 6.37.
• * 1.137

  Isa. 26. i. Vers. 2.
• * 1.138

  Mal. 3.16.
• * 1.139

  Ps. 58.11.
• * 1.140

  4. Caution.
• * 1.141

  1 Cor. 1.5, 7.
• * 1.142

  Jam. 2.10.
• * 1.143

  5. Caution.
• * 1.144

  Job 33.23.
• * 1.145

  Vers. 24.
• * 1.146

  Eph. 6 19.
• * 1.147

  Act. 19.8.
• * 1.148

  Vers. 10.
• * 1.149

  Vers. 25.
• * 1.150

  Vers. 27.
• * 1.151

  Act. 15.9.
• * 1.152

  Heb. 11.6.
• * 1.153

  1 Joh. 5.10.
• * 1.154

  Rom. 4.10
• * 1.155

  Ioh. 1.16.
• * 1.156

  Eph 3.17.
• * 1.157

  Rom. 3.25
• * 1.158

  Vers. 28.
• * 1.159

  Acts 15.9 Eph. 2.8.
• * 1.160

  Rom. 5.1.
• * 1.161

  Vers. 2.
• * 1.162

  Vers. 3.
• * 1.163

  Eph 6.16.
• * 1.164

  Act. 16.14.
• * 1.165

  Vers. 15.
• * 1.166

  Hebr. 4.2.
• * 1.167

  2 Tim. 4.1••.
• * 1.168

  2 Cor. 4.31.
• * 1.169

  Coloss. 3.10.
• * 1.170

  Rom. 7.7.
• * 1.171

  Rom. 1.19.
• * 1.172

  1 Cor. 2.14
• * 1.173

  2 Cor. 3.5
• * 1.174

  Pro. 14.12
• * 1.175

  Rom. 8.7
• * 1.176

  Tit. 1.15. Eph. 4.17
• * 1.177

  Jer. 4.22.
• * 1.178

  Heb. 12.1. Rom. 7.7
• * 1.179

  Isa. 51.1.
• * 1.180

  Ezch 16.3
• * 1.181

  Deut. 27.26.
• * 1.182

  Gal. 3.24.
• * 1.183

  Gal. 4.4.5.
• * 1.184

  Vid. divis. sup.
• * 1.185

  2 Cor. 7.11.
• * 1.186

  Acts 7.51
• * 1.187

  Act. 13.46
• * 1.188

  Eph. 2.4. Ex. 34.6.
• * 1.189

  Luke 2.10.
• * 1.190

  1 Pet. 1.7
• * 1.191

  Rom. 5.
• * 1.192

  Sol.
• * 1.193

  Sol.
• * 1.194

  1 Joh. 4.19 Luk. 7 47.
• * 1.195

  2 Cor. 1.12.
• * 1.196

  Rev. 2.19.
• * 1.197

  John 7.38.
• * 1.198

  Rom. 11.20.
• * 1.199

  1 Cor. 10.11.
• * 1.200

  Heb. 11.24.
• * 1.201

  Psal. 16.5.
• * 1.202

  Psal. 16.8.
• * 1.203

  Heb. 11.20, 21.
• * 1.204

  1 Sam. 30.
• * 1.205

  1 Sam. 32.6.
• * 1.206

  2 Chor. 20.
• * 1.207

  Vers. 3.
• * 1.208

  Vers. 12.
• * 1.209

  Psal. 23.6▪
• * 1.210

  Rom. 8.25
• * 1.211

  Rom. 15.4
• * 1.212

  1 Pet. 5.8
• * 1.213

  Vers▪ 9.
• * 1.214

  1 Tim. 4.8
• * 1.215

  Heb. 13.18
• * 1.216

  Joh 17.26
• * 1.217

  Mat. 13 44
• * 1.218

  Rom. 1.17
• * 1.219

  Heb. 10.22
• * 1.220

  Gal. 3.11.
• * 1.221

  Rom. 5.17
• * 1.222

  Vers. 18.
• * 1.223

  1 Tim. 4.8
• * 1.224

  Isa. 28.1.
• * 1.225

  Isa. 29.9.
• * 1.226

  Pro. 23.29
• * 1.227

  Vers. 30. Pro. 28.25
• * 1.228

  Ps. 1••9.51.
• * 1.229

  Pro. 29.23 Pro. 21.17. Pro. 15.25. 1 Cor. 8.10
• * 1.230

  Hest. 5.13.
• * 1.231

  Heb. 13.9.
• * 1.232

  Chro. 35.
• * 1.233

  Isa. 14.12
• * 1.234

  Gen. 10.9
• * 1.235

  Isa. 13 3.
• * 1.236

  Gen 3.14.
• * 1.237

  2 Sam 16 3, 4.
• * 1.238

  Isa. 14.4.
• * 1.239

  Vers. 10.
• * 1.240

  Vers. 12.
• * 1.241

  Jer. 51.8.
• * 1.242

  Psal. 59 8.
• * 1.243

  1 Sam. 2.30
• * 1.244

  Jam. 1.26.
• * 1.245

  Cor. 4.6.
• * 1.246

  Gen. 3.22.
• * 1.247

  1 Reg 18.27.
• * 1.248

  Is. 44.16.
• * 1.249

  Vers. 17.
• * 1.250

  Sol.
• * 1.251

  1 Pet. 1.18 1 Tim. 6.57
• * 1.252

  Psa. 125.3.
• * 1.253

  1 Cor. 12.31.
• * 1.254

  Vers. 10.
• * 1.255

  Vers. 11.
• * 1.256

  Vers. 12.
• * 1.257

  Vers. 13.
• * 1.258

  Vers. 14.
• * 1.259

  Gen. 30.11
• * 1.260

  2 Reg. 5.20.
• * 1.261

  Jam. 2.10.
• * 1.262

  Sol.
• * 1.263

  Jer. 2.13.
• * 1.264

  Heb. 3.12
• * 1.265

  2 Cor. 4.4.
• * 1.266

  Jer. 17.5.
• * 1.267

  Vers. 6.
• * 1.268

  Vers. 7.
• * 1.269

  Vers. 8.
• * 1.270

  Pro. 29.26
• * 1.271

  Psal. 75.6
• * 1.272

  Vers. 7.
• * 1.273

  Gen. 1.28.
• * 1.274

  Gen. 3.16
• * 1.275

  Gen. 4.7.
• * 1.276

  Heb. 2.17
• * 1.277

  1 Tim. 6.10
• * 1.278

  Ose. 12.7.
• * 1.279

  Eph. 5.
• * 1.280

  Luc. 12.
• * 1.281

  Ps. 15.
• * 1.282

  An. 14. E∣lizab.
• * 1.283

  1 Thes. 4.6
• * 1.284

  1 Sam. 12.3.
• * 1.285

  Pro. 17.23.
• * 1.286

  Mica 3.11.
• * 1.287

  Pro. 30.14.
• * 1.288

  Isa. 1. 18.
• * 1.289

  Pro. 15.27
• * 1.290

  Pro 14.11.
• * 1.291

  Pro 15.25.
• * 1.292

  Psal. 52.7.
• * 1.293

  Pro 11.10.
• * 1.294

  Rev. 18.8. Vers. 20.
• * 1.295

  Pro. 10 24.
• * 1.296

  Psal. 112.7. Pro. 28.2.
• * 1.297

  Prov. 12.7
• * 1.298

  Job. 20.9.
• * 1.299

  Vers. 16.
• * 1.300

  Vers. 17.
• * 1.301

  Psal. 92.6
• * 1.302

  Matth. 25.35.
• * 1.303

  Mat. 13.3.
• * 1.304

  Psa. 66.18
• * 1.305

  1 Cor. ii. 29.
• * 1.306

  Mat. 6.1.
• * 1.307

  Job. 7.20.
• * 1.308

  Ps. 35.13. 1 Cor. 9.27 Isa. 38.17
• * 1.309

  Isa. 57.15
• * 1.310

  Jam. 2.13.
• * 1.311

  Ps. 116.21
• * 1.312

  Isa. 22.4.
• * 1.313

  Mat. 11.28.
• * 1.314

  Isa. 28.12.
• * 1.315

  Wisdom. 5
• * 1.316

  Deut. 28.65.
• * 1.317

  Isa. 28.20
• * 1.318

  Mal. 3.15
• * 1.319

  Ps. 39.6.
• * 1.320

  Ps. 109 27
• * 1.321

  Isa. 65.3.
• * 1.322

  Ps. 127.2.
• * 1.323

  Ex. 14.25.
• * 1.324

  Mic. 6.15.
• * 1.325

  Lev. 26 24
• * 1.326

  Isa. 57.2.
• * 1.327

  1. Suggest.
• * 1.328

  Mat. 13.22
• * 1.329

  1 Pet. 1.18.
• * 1.330

  2 Suggest.
• * 1.331

  Luc. 11.41
• * 1.332

  Luk. 19.8.
• * 1.333

  3 Suggest.
• * 1.334

  Bs. 79 9
• * 1.335

  Ex. 32.12.
• * 1.336

  Is. 36 20.
• * 1.337

  Isa. 37.20.
• * 1.338

  Exod. 15.1.
• * 1.339

  Rev. 15.3.
• * 1.340

  Verse 4.
• * 1.341

  Isa. 38.19.
• * 1.342

  Act. 7.2.
• * 1.343

  Isa. 42 8. Reas. 1.
• * 1.344

  Gen. 3.5.
• * 1.345

  I Tim. 2 ••4
• * 1.346

  Ps. 50.21.
• * 1.347

  Psal. 14.1
• * 1.348

  Psal. 94.5
• * 1.349

  Vers. 6.
• * 1.350

  Vers. 7.
• * 1.351

  Mich. 3.11.
• * 1.352

  I. Ʋse.
• * 1.353

  2 Chro. 5.14.
• * 1.354

  Rom. 8.2.
• * 1.355

  Rom. 9.23
• * 1.356

  2 Cor. 4.17.
• * 1.357

  2 Cor. 4.6
• * 1.358

  Vers. 5.
• * 1.359

  Dan. 4.33.
• * 1.360

  Dan. 5.1.
• * 1.361

  Vers. 30.
• * 1.362

  Gal. 5.11
• * 1.363

  Gen. 19.
• * 1.364

  Gen. 9.
• * 1.365

  2 Sam. 11.
• * 1.366

  2 Sam. 13.28.
• * 1.367

  1 Reg 16.9
• * 1.368

  1 Sam. 25.36.
• * 1.369

  Prov. 31.5
• * 1.370

  Luc. 21 34
• * 1.371

  Eph. 5.18.
• * 1.372

  Isa 5.11.
• * 1.373

  Vers. 22.
• * 1.374

  Pro. 23.29.
• * 1.375

  Vers. 32. Vers. 33.
• * 1.376

  Vers. 35.
• * 1.377

  Remed. 1
• * 1.378

  Ps••l 80.5▪
• * 1.379

  Prov. 23.20.21.
• * 1.380

  1 Cor. 5.11.
• * 1.381

  1 Reg. 16.9.
• * 1.382

  1 Cor. 7.20.
• * 1.383

  Pro. 21.25.26.
• * 1.384

  Rev. 22.17.
• * 1.385

  Luc. 21 34.
• * 1.386

  Mat. 8.11.
• * 1.387

  Joh. 13.17.
• * 1.388

  1 Reg. 15.5.
• * 1.389

  Summa Anglica e∣brieta••e.
• * 1.390

  Hest. 1.8.
• * 1.391

  Reaf. 1.
• * 1.392

  Isa. 22 12 Vers. 13.
• * 1.393

  Ps. 141.5.
• * 1.394

  De Helia & Jenin. 6.13.
• * 1.395

  Ibid. c. 14.
• * 1.396

  Ibid. c. 18.
• * 1.397

  1 Cor. 12.23.
• * 1.398

  Isa. 45.7.
• * 1.399

  1 Sam. 2.29.
• * 1.400

  Joel 1.5.
• * 1.401

  Isa. 26.20
• * 1.402

  Ps. 75.8.
• * 1.403

  Isa. 51.17
• * 1.404

  Jer. 25.15
• * 1.405

  Ez. 22.32
• * 1.406

  2 Cor, 5.11
• * 1.407

  1 Pet. 4.3.
• * 1.408

  Psal. 63.8
• * 1.409

  Psal. 21.8
• * 1.410

  Heb 10.31
• * 1.411

  Psal. 48.
• * 1.412

  Psal. 24.10, 11.
• * 1.413

  Eccl. 10.3.
• * 1.414

  Jer. 6.15.
• * 1.415

  Pro. 23 32
• * 1.416

  Gen. 3.10
• * 1.417

  Isa. 15.5.
• * 1.418

  Rom. 1.24. Vers. 26.
• * 1.419

  Gal. 6.1.
• * 1.420

  Ps. 78.49.
• * 1.421

  Pro. 12.10
• * 1.422

  Job 29.9.
• * 1.423

  Rom. 10.14
• * 1.424

  Act. 17.23.
• * 1.425

  Can. 36.
• * 1.426

  Con. Cels. l. 7.
• * 1.427

  Rev. 2.14.
• * 1.428

  Rev. 2.20
• * 1.429

  Jude 2.3.
• * 1.430

  Gal. 5.20
• * 1.431

  Vbi est.
• * 1.432

  John 4.23
• * 1.433

  Euseb. 8.2
• * 1.434

  Eus. 10.2.
• * 1.435

  In ex. 25. Hom. 13.
• * 1.436

  Isa. 56 7.
• * 1.437

  Isa. 2.2.
• * 1.438

  Vers. 1.2.
• * 1.439

  Cor 1.1••. 22.
• * 1.440

  Gen. 28.19.22.
• * 1.441

  Gen. 35.7
• * 1.442

  Gen. 32.31.
• * 1.443

  Psal. 7. Ps. 28.2. Dan. 6.10.
• * 1.444

  Rev. 21.3.
• * 1.445

  Isa. 57.15 2 Reg. 8.27.
• * 1.446

  1 Cor. 8.4
• * 1.447

  Psal. 33.13.
• * 1.448

  Eccles. 5. Reg. lib. ver. 2. Gen. 5.1.
• * 1.449

  Mich. 6.6.
• * 1.450

  1 Sam. 16.20.
• * 1.451

  Gen. 28.
• * 1.452

  Isa. 57.15
• * 1.453

  Isa. 31.2.
• * 1.454

  Rev. 16.7.