Works

OF ZEALE. THE THIRD SERMON.

A S Zeal can never be sufficiently commended, so much less may it effectually be persuaded to many: howbeit, that we may shadow out some Anatomy thereof, let us first see how God commendeth it, then how he rewardeth it, that so we may the more freely with greater authority speak of the thing it self. What is the use of the first four Commandments, but that we should with zeal worship the Lord? The first precept chargeth all men charwith the matter of God his worship, showing what it is. The second geth us with the manner, prescribing how we must use it. The third imposeth on us the right end of his worship, and teacheth why we must do it. The fourth commandment pointeth the time, and instructeth us when we must solemnly profess and exercise this worship of God. Concerning the large promise offered to pure zeal, what is greater than that the Lord should bind himself to advance them into the chair of honor before all the world, who will honor him? Again, that he will defame them most surely with some notable mark of infamy that dishonor him: yea, and he will vomit them up as a loathsome burden, to testify his utter misliking of them. First now let us consider how true zeal beginneth in our selves, and taketh his proceedings to others. For never can that man be zealous to others, which never knew to be zealous to himself. And as zealous men in their ascendent begin at themselves, and go to others; so in their retrograde they come from others, & end in themselves. If we consider the zeal of Abraham, Moses, Joshua, Samuel, Daniel, Jehoshaphat, Hezekiah, we shall never see expressly in the word, that at any time they were more zealous to others than to themselves. We see on the contrary, how it hath been a fearful note of hypocrites, and such as have fallen from the living God, that they have waded very deeply into other men's possessions, & gored very bloodily into the consciences of others, who never once purged their own unclean sinks at home, no • drew one drop of blood out of their own hearts. How zealous (as wosull and late experience still crieth in our ears) were some great reformers of the Church, who were ready to burst their bowels with crying▪ against disorders abroad, and yet never reformed their own consciences at home, no • found themselves any whit grieved for their own sins? These men being so zealous to others, but only through some secret love of the world, when they had that they sought for, made known their hollow and rotten zeal, in that without any grief of conscience, they could rush into a profound worldliness, and without all godly sorrow, could a • ter they had satisfied their greedy and fieshly zeal, n • t only more hardly • ear up their own consciences, but also be so changed that they sow up thei • lips, and • pare their words from speaking in the like manner again to others, and so are neither zealous to themselves nor others. True zeal casteth the first stone at our selves, and plucketh the beam out of our own eyes, that we may the better draw the more out of another's eye. And this is the condemnation of the world, that every man can pr • e, and make a priu • e search into the wants of others but they account the same wants no wants in themselves. The father saith, thus the child d • th: so the child saith, in this duty doth his father fail: the husband knoweth what the wife should do; the wife seeth the duties of her husband: we think in this particular another should behave himself; but yet the father repenteth not of the sins which he did being a child, the child repenteth not of his sins being a father, we call not in our consciences for those things which we dare challenge and one out for in others.

Here offereth it self the second property of zeal, that it is sincere, and in the truth, it urgeth our selves more than others, it maketh us the most severe censurers of our own souls it is strictest to our • elues, & offereth liberty to others: and this simplicity appeareth either in inward corruption, or in the liberrie of outward things: the first whereof doth so humble us in the wants present, and in those cor • uptions, which hang behind us, that we are zealous of those secret • uils which are not only vnespied of others, but even unknown also to our selves. Although the whole world cannot charge us with want of duty, yet considering our privy corruptions, we daily declaim against our selves, and say with the Apostle, though our consciences do not oppress us, yet herein we are not justified. Yea such ought to be ou • familiarity and acquaintance with secret infirmities in ourselves, so grievous ought they to be in our eyes, in our ears, to our faces, that where we shall see, hear, and behold the sins of others, they may be more tolerable, and so learn by the sense of our own sores, to deal more mildly and m • ekely with the sores of others. Neither do I mean, that we should make other men's sins no sins, and that we should have no kind of censure unto others, but that there should be that holy mixture in us of the zeal of God's glory, and sight of human corruption, that for the one we may not spare to rebuke any sin; and for the other we may moderate our rebukes with mildness and meekness Abraham was so strict to himself, that he would not take of the King of Sodom so much as a thread or a latchet, and yet he would not deny Aner, Echol and Mamre their liberty. Job would not permit to himself, nor deny to his children their liberty of feasting: so that it is rather a Pharisaical pride than a Christian zeal, to be too tetricall in urging of others so far, that whosoever in every point is not pure and precise as we, we cast them off as dogs and profane persons, and such as are unworthy of any account or countenance.

This then must be our pedagogy in this point, that as for the glory of God which is deer unto us, we are not to leave the least sin vnespied, or the least means unattempted to advance the glory of God. So for the grievousness of sin, for the easines to fall into sin, for the vileness of corruption which we have observed in our selves, for the knowledge of the wrath of God for sin in us, we are loath, for love, to see our brother either so vilely infected, & so perillously endangered, to go without our loving admonition, both to draw him out of his sin, and to rescue him from the wrath of God due to his sin.

Further, this attribute of true zeal maketh us as willing to be admonished, as careful to admonish: and that not only of our superiors, which is an easy thing, because it is a thing whereto of necessity we must yield; but also of our inferiors, whom we may seem to contemn. For all men will grant that a child ought willingly to be admonished of his father, or a servant ought obediently to be reprehēded of his master: but few will in practice give this, that a father should listen to the advertisement of his son, or that the master should receive an admonition of his servant. Howbeit, Job saith, he durst not contemn the judgment of his feruant or of his maid when they did contend with him, because in a duty of piety he looketh to them not as servants, but as brethren; he looked not to the speaker only, which in respect of his calling was his inferior, but unto the things spoken in the ordinance of God, unto whom Job himself was an inferior, and before whom Job knew there was no respect of persons. Howbeit, to correct the preposterous boldness of some, we rather add this much, that inferiors must rather advise than admonish; advertise rather than reprehend their superiors, that so still they may offer their pure zeal of the glory of God in unfeigned humility, least through their corrupt zeal they do not only not profit their superiors, but most justly exasperate them against them. For as Magistrates, Ministers and masters by God his ordinance, are to admonish, rebuke and reprehend: so subjects, inferiors and servants, by the same rule are to advise, obey and advertise Thus zeal goeth from respect of the person to the truth of the cause.

Another property of zeal is to be constant, not to be hot by fits, cold in the end, and only so long as the world favoreth, it must not be earnest in the beginning and secure in the ending, but keep a continual tenor and temperature. Job's wife seemed to go far so long as she could wash her paths with butter. Saul and Pharaoh had some good motions by fits, & upon some occasion could play fast and loose, being of a strange complexion, that they could be hot & cold in a moment. This property of zeal teacheth us how to be affected, in the prosperity and afflictions of the Church, namely, that the public prosperity of Zion should comfort us, & cause us to rejoice when our private crosses might make us sad. As Paul being imprisoned was not so grieved at his own bonds, as he rejoiced at the liberty of the Gospel of Christ. Again, that the affliction of the Saints should move us to a godly grief, even when in respect of our selves we might greatly rejoice. As Daniel could not find comfort in his private prosperity, though he were in great authority, and exempted from the common calamity, because he knew the Church of God to be in misery.

But to go forward, pure zeal is not blinded with natural affection, but it discerneth and condemneth sin, though it be never so nearly resident in our kindred. Many offend against this rule, who never will rebuke sin in their friends, even until God revenge it from heaven, where they are far from true friendship: for whereas they might by admonishing them of their faults in time, prevent the judgments of God, they do through a false love and manifest hatred pull the judgments of God upon them, whom they love most dearly. He loveth most naturally, that hath learned to love spiritually; and he loveth most sincerely that cannot abide sin in the party loved, without some wholesome admonition. But do not many nowadays zealously mislike sin in strangers, who will not mislike the self-same sin if it come to kindred, if it be in our wife, in our children, o • in our parents, as though the diversity of subjects could make the self-same thing sin in some, and not in other some. This blind zeal God hath punished, and doth punish in his children. Isaac did carnally love his son Esau, for meat and for a piece of venison. David was too much affected to Absalom for his beauty, and to Adonijah for his comely stature, so as his zeal was hindered in discerning sin aright in them. Now Jacob was not so deer to Isaac, and Solomon was more hardly set to school and to take pains. But behold God loving Jacob, and refusing Esau, howsoever Isaac loved Esau better than Jacob▪ made Easu most troublesome, and Jacob more comfortable unto him. Absalom and Adonijah brought up like cooknies, became corosiues to David's heart, Solomon more restrained of God, le • le set by of David, was his joy, his crown, his successor in his kingdom. This •• cease is so hereditary to many parents, loving their children in the flesh rather than the spirit, that the holy Ghost is fame to call upon them more vehem •• tly, to teach, to instruct, and to correct, as knowing how easily nature would cool zeal in this kind of duty. Indeed many will set by their wives, children and kinsfolk, if they be thrifty, like to become good husbands, witty and politic: or if they be such as for their gifts can bring▪ some revenue to their stock, or afford some profit unto thē, how deep sinners soever they be against God, that maketh no matter, it little grieveth them: whereby they bewray their great corruption, that they neither are zealous in truth or God's glory, nor lovers aright of their children, because they can be sharp enough in reprehension, if they fail but a little in thriftines, & yet are cold enough in admonition if they fail never so much in godliness. Well, let these fleshly zealous men lay to their heart the blind affection of Hel • , who being the dear child of God, was severely punished of the Lord, for that he was not zealously affected to punish sin against God in his deer children: but blessed are they that can forget their own cause, and even with jeopardy of nature can defend the quarrel of God, henceforth laboring to know no man after the flesh, but to endeavor spiritually by faith to see and know Christ Jesus, so as no outward league do blear and dazzle our eyes, as that we should not espy sin in the nearest kindred to correct it: or that we should not discern virtue in the greatest aliens to reverence it. Casting off then this veil of fleshly love, we must labor to love most where the image of God appeareth most, & there show our affections in less measure, where sin may be as a mark whereby God restraineth our love, even to them where nature may soonest deceive us.

Now whereas many have great courage to rebuke such as either cannot gainsay them, or gainsaying them, cannot prevail against them, here cometh another property of zeal to be spoken of, and that is, that it feareth not the face of the mighty, neither is it dis • aied at the looks of the proud and the lofty. Such a courage was in Job, who besides that he made the young men ashamed of their liberty and afraid of his gravity, made even the Princes also to stay their talk, and to lay their hands on their mouths. And yet here we must beware of their hasty zeal, who will not stick to charge the children of God to be without zeal, if presently and abruptly they rush not into an open reprehension of men that are mighty in authority, as though no regard of place, time and persons were to be had: which opinion many by weakness of judgment defending, find neither fruit in others, nor comfort in their own consciences, when they do admonish in that presumptuous manner: for that hunting after feruentnes without the spirit of meekness, and casting off all consideration of a godly opportunity, they rather exasperate than humble the parties admonished, and they themselves rather depart with confusion and shame, for such posting on without warrant of wisdom, and not according to knowledge, than with comfort of heart for any duty done. Neither am I here ignorant how great danger of trouble of mind cometh to many, in that they being so curious observers and waiters of opportunity, do for some ease of the flesh, under the cloak of this wisdom, altogether leave off that godly duty. Wherefore as we affirm that wisdom and love mixed together, do deeply enter into the most prefract and prodigious spirits: so we mislike their fearful delay of duty, who having a mean occasion offered them from the Lord, do not earnestly pu •• ue the quarrel of the Lord, and earnestly rebuke sin though in some higher persona •• es.

Out of this may issue another fruit of right zeal, namely, when we are zealous in their behalf who can never recompense us again: for flesh and blood will easily admit to rebuke the injuries, and revenge the oppressions used to men of credit and ability, because it is a wary wisdom to patronage them in lesser things, who can be our patrons again in greater things▪ Thus Job delivered the poor that cried, the fatherless & him that had none to help him, he was the eyes to the blind, the foot to the lame, at whose hands no hope of reward was to be looked for.

But to draw to the last and most glorious property, this thing in zeal is most commendable, when we are humbled in our own souls for those sins which we espy and censure in others, even as though we our selves for want of instruction or prayer, were in some sort guilty of their sins. If this rule were received in judgment, and • uerenced in practice of Ministers, Magistrates, and masters, when they are to admonish their inferiors of sin, it is sure it would breed in them great conscience and religion. Alas we see many who can mangle and martyr a man for some offense, who never learned for cons • nce sake to mourn for those infirmities which so bitterly he would i • ueigh against in others▪ Let us consider this in ministers, how the Apostle saith to the Corinthians: I fear le •• t when I come, m • God a •• ase me among you, and I shall be • aile many of them which have ••• ned already, &c. Which no doubt he did as thinking that he did not duty enough, but that there was even some cause of grief in himself. Did the Apostle who had so little or no cause so to do, thus lament and suspect himself, as though he had not used all good means, or with the means good affections; and should the ministers of our time, whose gifts and pains are f • rre inferior, nothing be moved for the sins of them for whom they ought to care and mourn? Well, I hope that even at this day there are some that fear they have not in preaching publicly, opened all the mysteries of God to them, they think they have failed in private admonition, they suspect themselves of want of praying for them, they are ready to accuse themselves, that they have not walked so wisely and warily in using their liberty before them, or that their life hath not yielded that example of godliness to them, as they ought to have done. And so in the whole discourse almost of the sins of the several Churches, the holy Ghost runneth on in this tenor, that whatsoever is spoken of the Church, is spoken to the Angels, that is, to the ministers of the Church, who are said to have this or that sin, which indeed was in the people.

In the Primitive Church when the credit of the Apostles was called into question, they might seem to have been much troubled about the matter: but they were much humbled by it, they examined them selves, they accused themselves, and afterward they instituted a new ministry. But doth not this duty as deeply charge Ministers and Masters to mourn for the sins of their people? Yes doubtless, and for good reason. For if they will confess that they must rejoice in the good things that befall their children and families, they must also lament the evils which betide them, so long as they are under their tuition and government.

OF A GOOD NAME, THE FOURTH SERMON

ALl that is to be desired of a man is this, that he be virtuous, godly, and truly religious. This, because it is in it self most excellent and most contrary to our nature, therefore the Scripture useth many arguments and reasons to persuade us thereunto: as in this place, where the Wise man would stir us up to the love of virtue, by setting before our eyes two principal effects and fruits which we may receive by it. The first of these is, a good name: the second is, loving favor: both which as they do proceed from virtue and godliness, so they do maintain and increase one another. For as a man findeth much favor with those that do speak and report well of him: so those that will show a man loving favor, will, or at least ought to show it in this, that they may willingly afford him a good report. Now both these are preferred before great riches, both these are accounted better than gold and much silver: and surely whosoever is truly wise will make this account of them, whosoever doth rightly know to discern what is good, he will first and especially labor for them: for a good name doth commend us to God and to his holy Angels, in whose eyes those virtues whereof a good name doth arise, are most acceptable. But riches are not able to do this, no, the abundance of silver and gold is often an occasion of sin, whereby we are most out of the favor of God. Again, whereas riches, especially if they be evil gotten, do cause men many times to hate us, this good name and loving favor doth win the hearts of many, yea it doth sometimes cause our enemies to be at peace with us. And this ever hath been and ever will be most certain and true, whether we look to prosperity or adversity, whether we look to the common callings of this civil life, or the callings of the Church. For such is the corruption of man's nature, that naturally they do not love the Magistrates, that God hath placed over them▪ but when the Magistrate hath gotten a good report by the due execution of justice, by his pitiful dealing with the poor, and by his fatherly favor to all that be good, then will his subjects love him, then will they embrace him, then will they willingly commit their matters into his hands, and then will they with faithful and friendly hearts clean and stick fast unto him. To be short, that Lawyer hath most clients, that Physician hath most patients, and that Merchant most customers, whose virtuous and godly dealings have gotten them a good report.

In the callings of the Church this also is true: for if any preacher by the faithful discharge of his duty, and by his godly life, have once gotten the favor and friendship of men, how gladly will men hear him, how quietly will they be ruled by him, in what simplicity will they make known their griefs unto him, & how careful will they be to procure his good. The Schoolmaster also that hath the name of learning to teach, of discretion to rule, of godliness to train up his scholars in the fear of God, he never wanteth scholars, but the most and best men of all will flock unto him. Contrariwise, if any of those be discredited through any evil name, if the Magistrate be accounted an oppressor or a tyrant, the Lawyer be reported to deal deceitfully, if the Minister be corrupted either in doctrine or life, if the Schoolmaster be once known to be insufficient in learning, unwise in government, profane and of no religion; then will all men be afraid to have any dealing with them. Those things are often found true in peace and prosperity: but in adversity, as in the time of war, in the time of sickness, and in the time of want and poverty, they be found most true. Will not all the poor comminaltie in the time of war, seek some aide at that Magistrate, who in the time of peace did good unto them? Nay rather will they not all with one consent come together, to help and defend them even with all their might, and with life it self, seeing that he hath used all good means to save and • efend their lives? Contrariwise, how many Kings, how many Captains, how many Magistrates have even in their greatest need been left and forsaken of their subjects & soldiers, because they have too sharply and unmercifully ruled them? And which is more than this, the subjects have even procured the death of their princes, the soldiers have laid violent hands upon their captains, and the tenants have been the first that have sought the death of their Landlords, because no pity, no compassion, no friendship and loving favor hath been shown unto them. Again, if Magistrate, Minister, Master, or any other man by executing the duties of love, have won the hearts of the people, and gotten a good name among them; then in his sickness they will pray for him, they will visit him, they will bear with him a part of his grief. Again, what can be more comfortable to a man than this is, this will glad him at the heart, and this will turn his b • d in all his sickness. In poverty also he is soonest and most holpen which hath the best name, and hath obtained through virtue most favor with men. For good men do consider their own case in him, and therefore are most ready to help him: yea even the evil and ungodly men, although they bear him no great good will, yet they are forced to help him, partly because his godly life doth witness unto their souls, that he doth deserve to be holpen, and partly because the Lord doth turn their hearts to favor him. The widow therefore that came to Elijah for help, used this argument to persuade Elijah; O man of God (saith she) my husband is dead, and died in debt, yet he feared God; therefore help I pray thee, seeing the creditors are come: and immediately Elijah helped her. On the other side, if a man be evil reported of, if he be an adulterer, an Atheist, an Idolater, a riotous person, or a man of hard dealing, and if such a one be once brought into some low estate, if he once fall into poverty and need, then the hearts of men are shut up against him, no man will pity him, and all men will see and say, his own sin is brought upon him. And thus hath the testimony of the Prophets, who did often threaten such kind of punishments to ungodly men, so that no man should say, Ah my father, or ah my mother: but the whole city should be glad of their departure. This did the heathen people see in some part, and therefore all of them did greatly desire a good name: and as everyone of them did excel in strength and in courage, or in wit, or any kind of knowledge; so they did labor by that thing to get some credit to themselves. And to conclude this point, though a man have many good things in him, though a Magistrate do fear God greatly, though a Minister be excellent in many points, though a Physician or Lawyer be skillful in their profession, yet if they have not a good name, they can do little good with their gifts. All this doth teach us that indeed to be true which Solomon here saith, that a good name is to be chosen above great riches, and loving favor above silver and gold. Now the instructions which we may gather out of this place are chiefly two.

The first is, that we ought not to hurt our neighbors above all things in their good name: and therefore the Lord in his law hath ordained, that he which doth such a thing, should have the same punishment which he purposed to bring upon another. Men would be loath to steal the goods of any man from him & yet the name of a man is more worth than all things in the world: therefore if any man by raising up false reports do impair his brothers credit, he doth hurt him, and sinneth more grossly & more grievously, than if he had taken away his lands or his living, his corn or his cattle, or any other thing that he hath. And though the thing be false which he reporteth, yet he sinneth nevertheless: for after that time even good men will be more suspicious, and the wicked will not let it go out of their minds: But if this be against a Preacher, or professor of the Gospel, then the sin is the greater, because God and his word becometh dishonored thereby.

The second instruction is, that we must be careful by all good means to get and maintain our good name. For if it be a sin to discredit another man, then much more is it a sin to discredit our selves: if we be charged to further the good name of our brother, then are we straitly commanded to help forward our own as much as we be able: then it cannot be without great sin, that a man should cast off all care of his own credit. The very Heathen saw this to be a fault, & they did commonly say, that whosoever regardeth not the reports of men, he is dissolute indeed, and hath in effect lost the nature of man. And therefore we may well say, that he is without all hope of amendment, which is not brought to some remorse and sorrow, which with a shameless face can face out sin, having adders cares and will not hear, charm the charmer never so wisely. As then a shameless face openeth a door to all ungodliness, so due care of credit causeth a man to be very careful of his ways: whosoever therefore will live godly, he must safely provide for his good name. Seeing these things be so, it shall be profitable to consider how this good name may be gotten and preserved: and again, if we be discredited, what use and profit we must make of it. For the first, it is certain that seeing fame & honest report are good things, therefore they must needs arise and spring of those things that are good, as of virtue, godliness and good religion. Now whereas Turks and such ungodly men have great favor amongst the people, and be well reported of, this indeed is no good name, because it ariseth not of goodness, it is only a vain applause of the simple people: nay, it is even the great and fierce wrath of God upon them, though they neither see nor perceive it, when they be well spoken of for their evil deeds. For by this means they be hardened in their sin, by this means they be hindered and holden from repentance▪ then the which there is not a greater punishment under the Sun. Such a name then is not to be desired, nay we ought rather to pray against such a name. And if we will purchase a good name and be of good report, then let us take heed that we seek it by goodness and virtue, and then it will be a good name indeed. But let us weigh these things more particularly, and let us know that the first step to a good name, is the careful and continual avoidance of evil, both outward and inward. In outward and gross evils we must first beware of all evil generally: which thing if we be not careful to do, then will our good name be soon impaired. Secondly, we must narrowly look unto some special sins, whereunto our nature is most inclinable and subject: For as one dead fly corrupteth a whole box of ointment, though it be most precious; so someone sin doth often crack the credit of a man, though otherwise he have been very well reported of. And if it behooveth every man thus nearly to look to his ways, then much more is it needful that every child of God should so do. For the world, through the hatred it beareth to them, dealeth with them as it dealeth with witches & Physicians. The witch though she fail in twenty things, yet if she do someone thing aright, though it be but small, the world loveth and commendeth her for a good and wise woman. But the Physician, if he work six hundredth cures, yet if through the waiwardnes of his patient, or for the punishment of his patients sin he fail but in one, that one fail doth more turn to his discredit, than his manifold goodly and notable cures do get him praise. In this manner doth the world deal with men, if a worldly man have but an outward gift of strength, of speech, or of comeliness, he shall be greatly praised and counted a goodly man, though he be an Idolater, or a profane person, and though he swim and flow over in all manner of vices But let the child of God be truly zealous in true religion, let him be honest and holy in conversation, yet if there be but one infirmity in him, or if he have through weakness fallen once into someone sin, that one infirmity against which he striveth, or that one sin for which he is grieved, shall drown all the graces of God in him be they never so great, and the world will account him a most wicked man. Seeing then this is the enmity of the world against God's people, how warily ought they to walk in so crooked and froward a generation? And hereof they must be so much the more careful, because the wicked by such slips and infirmities, will not only take occasion to discredit them, but even to speak of all their profession, yea and to blaspheme the glorious word of God a • d his eternal truth. Then if we be careful of our own good name, nay if we have any zeal of God's glory, if we have any care of the word, if we have any love of the Saints; then let us carefully shun all and every infirmity, whereby God's name is dishonored, his glorious Gospel blasphemed, his children grieved, and we our selves discredited amongst the wicked And thus much for the open and outward sin.

As open sin committed in the sight and view of men hath always the punishment of an evil name joined with it: so also secret sins which are hidden as it were in the dark corners of our hearts, do bring us out of favor & credit with God: and when we be once out of credit with him, then doth he make our sins further known unto men. For nothing is so hidden that shall not be brought to light, and nothing so secret that shall not be discovered in the sight of the world. And that we may the better be persuaded of this, let us all know of a surety, that the Lord hath many means to bring such things to light▪ for he can make the fields to have eyes to see our wickedness, he can make the woods to have ears to hear our ungodly counsels: yea he can cause the walls of our bedchambers to bear witness against us for the sins committed upon our beds. If this will not serve, he can go further, and cause our friends to fall out with us, and the men of our counsels to bewray our wickedness. And though he hath not any such purpose when we make him privy to our naughty devices, yet in displeasure the Lord doth cause him all at once to lay open all our secrets. Yea rather than thou shouldest bear no reproach for thy secret faults, the Lord will cause thine own mouth to testify against thee, and thine own words shall get thee discredit: for either unawares thou shalt bewray thyself, or in thy sleep by dreams thou shalt make the thing known, or in thy sickness thou shalt rave of it, or in some frenzy thou shalt vomit it out, or else the torment of thine own conscience shall be so sharp, that even to thine own shame thou shalt confess thy fault. Last of all, when thou thinkest or deuisest evil against thy neighbor, though it be never so secretly, yet besides all the former, the Lord hath another means whereby he will bring thee to discredit for it. And this is a very vehement suspicion raised up in the heart of him, of whom thou deuisest this evil: for as it oftentimes comes to pass, that good motions which arise secretly in thy mind for the good of another, do cause the other man to think well of thee, though he did never hear of them: so doubtless doth it o • ten come to pass in evil motions. Thou deuisest evil against another, he in some strange manner hath a heartburning in jealousy over thee: thou thinkest hardly of another man, and he also is hardly persuaded of thee. Thus the Lord doth cause thee to be discredited in the hearts of others, as thou imaginest some evil against others in thine heart. True it is, that the party may sin and do very ill if he suspect without just cause, in as much as he doth thus suspect through an immoderate love of himself: yet the work of the Lord is here to be considered, who seeing the cause to be so just, doth stir up such suspicions in his mind.

Then to return to our purpose, if we will avoid an evil name, we must avoid all evil surmises and devises against others. And this the Scripture doth also forbid us: for the Wiseman from the mouth of God doth forbid us to think evil of the King in our bedchambers, because birds and other dumb creatures shall disclose the thing, rather than it shall be kept close. This then must make us afraid to do evil, or to imagine ill in our beds, or to declare our deep counsels even to them that lie in our bosoms. And this, as it is a good means to provide for a good name, so it is a special rule of all godliness, not when we be afraid of open sins alone, but of secret evils: not of acts alone, but even of the secret cogitations and thoughts of our hearts. Thus we have heard the first step that leadeth to a good name.

The second remaineth to be declared: and that is a godly jealousy over a man's own doings, that they may not breed suspicion of evil. For it doth often come to pass, that albeit a man do not that which is simply evil, he may justly be suspected, and suffer some blemish in his good name. And for this cause doth the Apostle charge us to procure honest things in the sight of God and man. For this cause he commandeth us, that if there be anything honest or of good report, that we must follow, and that we must embrace. It is not enough therefore that men did say, I did think no evil, I did mean no harm: for if through want of care or discretion thou hast ventured upon the occasion, thou hast given great matter of evil speeches to thy great discredit. If then we will avoid this evil name, as our proverb is, we must avoid all things that bring it. For when men will care little to give occasion, then the Lord causeth an evil name to be raised upon them, that those which indeed are desperate may suffer just discredit, and they that are otherwise may be reclaimed from the same. And surely such is the crookedness of man's nature, that if the Lord should not take this course, even his children would fall into many sins. Therefore it is most requisite that men be mindful to avoid occasions, and so much the rather, because it is commonly said, either God or the devil standeth at their elbow to work upon them. Let us see this in some example of our common life. Thou art accustomed to walk abroad at inconvenient times, at that time something is stolen, and thou art burdened and charged with it Again, thou usest to deal too familiarly and lightly with a maid, she is gotten with child, & the fault is laid on thee. Hereof thou hast given suspicion, because thou hast been a night goer, and such an one as hath dealt want only with the maid, albeit thou be free from the very act. Now if thou be the child of God, and if thou be guided by his holy spirit, then will he teach thee to take profit by this false report, and to say with thyself, Lord thou knowest that I am free from this v • ry act: yet it was my sin to give any such occasion whereby men might suspect me: this sin, O Lord, I am guilty of, and I know thou for this sin hast justly afflicted me. Yet dear father, I see thy mercy in this, that whereas indeed I have committed many sins, thou hast passed over them, and taken this whereof I am not so much guilty: so that now (most merciful father) I do rather suffer for righteousness, then for my transgression and sin: yea dear Father, I do behold thy tender mercy in this towards me, that by this evil report thou goest about to stay me from that sin, and to prevent me • that I may never fall into the same. Wherefore, seeing it hath been thy good pleasure to deal thus with me, behold Lord I do repent me of my former sins, and promise before thee even in thy fear, never to do this, or the like sin ever hereafter.

See here I beseech you the good profit which a good child of God, through God's spirit, will take of this slanderous reproach, after he had received some godly sorrow for giving the occasion of that report. But behold the contrary work of Satan in the heart of vnbelieuers, for he will soon teach them this lesson, and cause them to say thus: What? doth the churl accuse me without a cause? doth he father such a villanous act upon me, who never deserved it at his hands? surely he shall not say so for naught, I will make his sayings true, and will do the thing indeed. Consider then this ye that fear the Lord, and see in how fickle a state they do stand which have given occasion, and in what great danger they be to be brought to commit the same or the like sin afterward▪ Therefore if any will be sure to keep his good name, then must he be sure to avoid all such occasions as might in any wise impair and hinder it. And thus much for the second step, whereby we arise to a good name. Thus we have heard of two degrees toward a good name, in the avoiding of evil, and the occasions thereof. And these indeed have a great force to stay an evil name, but sure they be not able to build up a good name and credit among men.

To these therefore there must be added a third thing, which hath most special force for this purpose, and that is, that we be plentiful in good works. This doth our Savior Christ charge us to be careful of, when he saith, Let your light so shine before m • n, that they may see your good works. Manie repine at the good report of another m • n, and they be greatly grieved, because they themselves be not in the like or some better credit. But alas, they should rather be grieved at themselves, because the fault is in themselves, for they regard not to do good, they are careless of good works, and therefore the Lord is as careless of them and their credit. Well, he that will be commended, must do the things that be commendable, he must do good works, yea, he must do good and pursue it. Yea, we must know that it is not one good work, nor two, nor three, that can gain us a good name indeed: but it is required at us, that we be rich in well doing, and continually given to every good work. For as a precious ointment (whereto a good name is compared) is made of many and most excellent simples: so a good name cannot be gotten but by many most excellent virtues. Now when we feel our selves affected to goodness, then we are warilie to see to two things: First, that all our works be done with a simple and sincere affection: Secondly, that they be done with good discretion. For when a thing is done vndiscretely and without advise, it loseth the grace and beauty of the deed: and therefore though the thing be good, yet no great praise doth come of it, because it was not done with good discretion. Likewise, when men do things with sinister affections, & to some other end then to the glory of God, they do commonly lose the price of their doings. And hereof it cometh to pass, that many men which do good works to merit by them, or to win the favor of their superiors, or to be of good report among the people, or to some such other end, when (I say) men do things to this end, the Lord punisheth them with the contrary, & instead of deserving glory, he poureth confusion upon them; instead of honor, he giveth contempt; & instead of riches, beggary. And albeit men may pretend the glory of God, & face out their wickedness with a fresh color, yet the Lord will bring their wickedness to light. And truly it is marvelous to see how the Lord layeth folly upon such men: so that although in their wisdom they think to blear the eyes of all men, the simple soul doth see their shifts to their discredit. Therefore, when thou hast done well, and yet art ill reported of, do not straight way storm against him which hath raised up this report against thee; neither do thou over hastilie clear thyself: but rather before the Lord examine thine own heart, and see with what affection thou hast done it. And if we find wickedness in our hearts, then let us be humble before the Lord, & know that he hath caused us thus to be spoken of: first to correct us, and secondly to try us. For when the Lord doth see us like Scribes and Pharisees, seeking rewards, then he doth punish us with the loss of our labor, and with shame amongst men, to see if thereby he can bring us to the sight of our sins, which before we neither would nor could see. And again when we have thus done, he doth try us whether there be any goodness in our hearts, which may move us to continue in well doing, notwithstanding we be evil spoken of▪ Here then we may see what fruit we must make of such reports: namely, they must first bring us to a sight and feeling of our sins: and secondly, they must cause us with greater uprightness to continue in well doing. True it is, a man may be accused to have this or that purpose in his doings, although he have done the thing in the simplicity of his heart. But when a man through examination doth find his heart upright, then he receiveth great comfort by it: then he may commend himself unto the Lord, and his cause into his hands. For the Lord maintaineth good tongues and hearts, but he will cut out the tongues of them that speak lies. He will cause the righteousness of the righteous to shine as the noon day, and as the Sun after a cloud: but the wicked shall be covered with their own confusion as with a cloak. This shall the godly see and rejoice therein, but the mouths of the wicked shall be stopped. Thus we have run through the things whereby a good name may be gotten, and not only that, but also whereby a man may be preserved in a good name and credit: and therefore surely the more to be observed and regarded of us. For first of all, we see what force the good continuance of the Churches beyond the Seas hath to persuade men to embrace the truth, and how soon some men will be moved to continue steadfast, when they see the steadfast constancy of good men in all kind of godliness Again, we know what great offenses are given to the weak, when whole Churches, or some particular persons of some good place and credit, do not stand in that credit, nor maintain by goodness their good name, which they had gotten by great virtues? The very Heathen did see this, and therefore they said that it was as great a praise to keep praise, as to get it: yea, and when they saw what great inconveniences would arise when men did not satisfy the expectation of the people, they thought it much better never to have any good report amongst men, than to lose it after it had been gotten. Therefore to shut up this whole matter in one word, if any man, if any household, if any town, if any country, be careful to have an honest report amongst men, then must they eschew evil & do good, then must they seek peace and pursue it: and if once having gotten a good name, they would gladly keep it, then they must use the same means, so shall we have it both of God and man.

Now because men do suffer very much discredit, and are very ill reported of amongst men, it shall be good to consider what profit and use we may make of such reproaches and evil reports. And this shall we do the better, if we know upon what grounds those reproaches do arise. First therefore we must learn, that men may be evil reported of, either for evil, or for well doing. When men therefore are ill spoken of, they must first try whether it be for evil or for good: and if it be for evil, then must they go a degree further, to find whether it be for some evil work which they have committed, or for some occasion which they have given. When a man is evil reported of for some evil dee • e which he hath done, that evil deed of his is either manifestly known, or else it is veknowne. And surely it is a thing most common amongst men to suffer discredit for open and gross sins, yet very few do rightly profit by it: for some are shameless and care not what men say of them, and therefore indeed they are unfit to receive any profit by such reproaches. Therefore after the most sharp & severe censure of the Church, they must becon mitted to the hand of the Magistrate, to be punished in the purse and in the body. And yet surely such are their whorish faces, that there is small hope of their amendment: for it doth often come to pass, that they which will not profit by the Church, cannot receive profit by the Magistrate. Therefore after all this they must be left unto the Lord, to work, if it be his will, by some extraordinary means upon their hearts which are exceedingly hardened.

Othersome there be: who being put to open shame, are sorrowful indeed: but this is because they have sustained open shame, rather than because they have sinned against the Lord. These are in some degree better than the former, & yet they go not so far as they ought to do: for the devil having bewitched them, doth persuade them it is no such matter as men would make them belee • e it is, and that as a wonder lasteth but nine days, so this shall be of no long continuance. Thus they are letted, so that the shame cannot enter into their hearts, there to work godly sorrow which may bring forth unfeigned repentance. This is daily seen in whores and thieves, and such like male factors, who although they make large promises of amendment, yet the punishment being passed, they fall into the like filthiness again. Some think that they do dissemble and deal deceitfully: but I think that they think as they speak, and speak with sorrow and grief. For will a thief purpose to steal again when he is ready to be hanged? Will a child purpose to play the wanton when he is a beating? No doubtless, but in the one there is a childishness to speak without advise; in the other is a seruilnes to be moved with nothing but present fear. I grant indeed there is hypocrisy in them, yet the gross hypocrisy whereby men labor to deceive others, is not in them; but the close & most dangerous hypocrisy whereby the devil hath beguiled their own hearts through his subtlety. This witchery of the devil (I say) is the cause why many promising amendment, do not perform the same. Thus we see how men do miss of that profit which ought to be reaped of open shame: we therefore are to take a better course, and to labor, that as our faces do blu • h before men, so our souls may be confounded before the Lord, that being thoroughly humbled under his hand by godly sorrow, it may please him in mercy to raise us up. Now if we doubt in this case whether our sorrow be sound or no, let us try it by these two rules. First, whether we can with contented minds take the punishment as a correction from the Lord, and yet mourn and be grieved for the sin: but in such a manner as giving place to God's justice in punishing, we labor for mercy in the forgiveness of sins. Secondly, whether when we could keep the sin close, we can yet with David freely confess and say, Against thee O Lord have I sinned? This if we can do, it is a sure argument that our sorrow is godly, and that we have well profited by that reproach which our sin did bring upon us. As the sin is sometime so evident that it cannot be covered, so indeed the sin may be committed, and yet either not known nor suspected at all, or else by probable susp • tions. When the sin is in this case, the Lord may cause a man that hath so sinned, to be accused or evil spoken of for that sin. Here the party offending must first learn to deal wisely and in such manner, as the sin may be kept close still, if it may be done without another sin: But if an oth of the Lord be required, then ought we to give God the glory, though it be with our own shame, and confess the fault. Secondly, for the profits which may be made by such reports, we must learn with thankful hearts to receive this merciful chastisement of the Lord, and acknowledge it to his praise: for he might have punished us for those sins which were manifest, yet he hath passed over them: he might have made these known, but he spared our name and our credit. Therefore for a second fruit this mercy of the Lord must lead us to repentance, and to an earnest sorrow for all our sins: for it were too too gross that we should continue in sin, because we cannot be convicted of sin: for if the Lord did not mislike thy sin, why should he raise such a report of thee? Why should he save thy good name, if he were not minded to show thee mercy? And if he would not have thee with all thy heart to repent thee of thy sin, why doth he whip thy naked conscience for sin? Therefore if by this loving kindness we be not led unto repentance, verily it will be a sin that shall not escape unpunished. Thus we have heard how an evil name doth arise of sin committed, and what profit must be taken hereof.

Now let us further consider how a man must profit by an evil name, not when he ha • by some sin deserved it, but when he hath only failed in this, that he hath given occasion to be suspected of evil. This occasion is of two sorts. First, when good duties are either altogether omitted, or done with a grudging mind, or else as it were of constraint. This report must teach thee, that although thou be not so evil as men would make thee, yet thou art not so good as thou shouldest be. Therefore by this thou must learn, as to be more careful of doing good, so to do it with greater and better courage: for the Lord Ioueth a cheerful giver.

The second occasion is inward, which although no man can find out, yet the Lord for thy good doth cause men to speak evil of thee for it. This inward occasion is, when thy heart hath either given some full consent to do evil, or at the least hath much wandered in thinking of it. Here the Lord doth take thee betime; and suffereth men to report of thee that thou hast done that, which indeed thou hast not done, yet in thy heart thou hast taken pleasure in it. Then the way to profit by this, is to confess the goodness of the Lord, who will not have thee to fall into such sin, as might deserve discredit. For such is the nature of man, that if any evil thought do long tarie in the mind, it will hardly be restrained before it come to the outward act. Again, by this report raised on us, we must take occasion to call back our selves, if we have consented to evil, and with grief to be sorrowful for it: or if we have not as yet consented, we must labor to repress the heat of our affections, and quench them by the moisture of the word. And thus much shall be sufficient for those reports which arise of some just ground and occasion.

The last point to be handled in this whole case, is to see what use must be made of those reports which be altogether false, and have neither ground nor good beginning. For it may come to pass, when a man hath avoided evil, and done good; when he hath shunned the occasion of evil, and done all good with a cheerful heart, yet he may be very ill reported of, and his good name hindered. Now if this doth befall any man, he must know that it is the Lord's doing▪ and that the Lord doth it either to correct sin, or else to prevent it. The Lord (I say) doth by this means correct sin sometimes, either in the same kind, or in some other. In the same kind he dealeth thus, he suffereth thee to be counted an adulterer, yet thou dost now live chastely, and hatest filthy sin: but then he seeth that thou hast either been an adulterer, and hast not repented at all: or if thou hast suddenly repented, yet now thou beginnest to fail, & to cool in the hatred of that sin. Again, if after examination thou find thyself clear in that sin, yet know that the Lord by that report doth correct some sin quite contrary unto it: as if thou shouldest be accused because thou lovest not thy wife, whereas indeed thou lovest her too well: or otherwise he causeth thee to be counted an adulterer, that thereby thou mayest be brought to see thy covetous heart. And to say all in one word, we shall never make true use of reports, until we have been brought to see & repent of some particular sin, which either we saw not before, or else had not thoroughly repented of. Furthermore, it may come to pass, that we having done all good duties, avoided all evil, & examined our repentance even for particular sins, yet shall we be evil spoken of amongst men. Here we must know that the Lord by reports doth forewarn us of evil to come. We are reported of to be of the Family of love: hereby we are forewarned to take heed that we fall not into that sin, and so forth of other reports. When any such reports are carried about of us, we must be made so much the more wary that we fall not into that sin. And according to the Apostles rule, we must labor to finish the course of our salvation in fear: which that we may do, the Lord grant for his Christ's sake, to whom be praise forever in the Church,

OF HVMILITIE. THE FIFTH SERMON.

T His Scripture agreeth well with that of our Savior Christ, Whosoever exalt • th himself shall be brought low, and he that humbleth himself shall be exalted, as also with the testimony o • the Apostles of Christ: God resisteth the proud▪ but giveth grace to the humble. Examples further to prove this are plētifull in the word, whether we look to the godly or to the wicked. And first we shall see how a haughty mind goeth before destruction, by Adam & Eve our first parents, who for that they could not content themselves of all creatures of the earth to be most excellent: but through an haughty aspiring mind desired to be like God the Creator in heaven, were cast down into a miserable estate, and did suffer both in themselves & their posterity the shame of so horrible sin. When the mighty men of the earth willing to have gotten the glory of all ages to come, by some noble enterprise, had in the pride of their hearts purposed to erect a tower to heaven, & so to have been accounted fathers of great renown: The Lord meeteth with them, & where they looked for most glory, there he recompenceth so arrogant attēpts with most confusion. At what time proud Pharaoh thirsted most for the destruction of the Israelites, (promising unto himself the triumph of so great an overthrow) behold contrary to his hope, the triumph most gloriously was returned to God's people: but the terror and shame was rewarded to Pharaoh and all his company. That haughty minded H • man accounting of nothing surer than the executing of Mordec • i and the death of the Jews, through the just judgment of God was hanged shamefully upon the same gallows which he had provided for another. Again, Nebuchadnezzar aduaūcing himself as a Monarch and peerless prince in his glorious palace, not long after had the heart of a beast given him, & for a time had his portion among the beasts of the field▪ If we peruse the histories both of the Kings of Israel & the Princes of Judah, we shall see how Am • ziah refusing to hear the Prophets, prospered not: but continuing in that contempt, & suffering himself to be puffed up in his own pride, was brought to the gate of destruction. As also how Acha • growing in some disdain after his victorious conquest, and nothing fearing the time that was to come, evē in his deepest policy received the foulest foil. To shut up this matter, we know that when Herod seemed to have won the garland, and by a solemn oration to have carried away the praise of God, and not of man; because he challenged the whole glory to himself, & robbed God of his honor, was most shamefully dishonored, and fearfully devoured with l • ce consuming his bowels. Ne • there are we • o observe this in the wicked alone, who when they looked for greatest glory, had the greatest shame, but in the godly also, as Abraham, Asa, Hezekiah David, who when they were most humbled, were most exalted, and when they thought themselves to be most ex • lted, were most humbled. Asa notwithstanding he had some season continued constant in the reformation of religion, falling at the length to reprehend the Prophet, & declining from his former humility, fell into sickness, & in his sickness trusting to the help of man more than to the Lord, received the sentence of death: and to save his soul by cutting off his days▪ it pleased God to visit him in the flesh. Hezekiah obtaining his health, and having received a glorious deliverance from the host of Z • nacharib, in that he rendered not the glory due to the Lord, received not long after heavy tidings, how both he and his linage should descend captives into Babel. Josiah that holy pattern of godly princes, not asking counsel at the mouth of the Lord when he should enter battle, was mercifully punished in this life, that he might escape the fearful punishment of the wi • ked in the life to come. David thinking in his prosperity to be built upon an vnremouable rock, and to be as a walled city, suspecting nothing and being out of the watch, he fell into a grievous sin, whereby the latter part of his life was more reproachful than glorious. The Apostle Peter after he was exalted to the dignity of a faithful pastor, and for the notable profession of his faith, was pronounced blessed by the Lord Jesus Christ; beginning to leave too much to his carnal reason and his strength, was called Satan, and not knowing what corruption was in his heart, when he most magnified his constant love to the Lord Jesus, he fell to deny him thrice, and the last time to curse himself if he were the man. But to leave ancient and former examples, and to turn the edge to our selves, woeful experience, by diligent observation of their own hearts, hath taught many, that after some sweet & plentiful measure of God's mercy received, they have waxed less careful & jealous over their own • ffections, & so for a time have been left of the Lord: whereby though not some fearful destruction, yet some grievous fall hath ensued upon thē. It is good therefore for us to k • epe a careful wa • ch over our selves, and to see whether after we have been refreshed with some special graces of God, in preaching, praying and admonishing, we have not been less careful, and so the nearer to some fall, and vnfitter to receive some new benefit, until the Lord by humbling of us hath prepared us with some new desire. And hereupon cometh it to pass • , that when we have been some long time bathed, & as it were enbalmed, with some inward feelings and outward fruits of the holy▪ Ghost, we have been corrected for that self love, and • uffeted with some privy pride dwelling in the flesh, by some grievous deadness and dullness of the spirit, humbling us under the hands of God, as it did the Apostle Paul. Now as we have by these examples of others, and experience in our selves proved, that an haughty mind goeth before destruction: so on the contrary we will prove, (using none other order but that before set down) that before honor goeth lowliness. Saul before he was exalted and advanced to the scepter, hid himself in great humility, as one that thought himself unworthy so great a dignity, and so afterward was exalted. Ahab though a most wicked man, humbling himself at Elias rebuke, was not punished in his own person, but in his posterity. Rehoboam being humbled with his people, was exempted from that plague, which otherwise was like to have fallen upon him. But this we may behold more lively in the godly, whether we respect those revelations and apparitiōs of Angels, which in former times happened to the fathers being humbled: or whether we consider other graces of God in like estate bestowed upon them, Abraham was humbled, Isaac was humbled, Jacob was humbled; then came the promise, then appeared Angels, then received they visions. Joseph though he had good graces of God, yet least the violence of unbridled youth should carry him away, he was humbled, the iron pierced his soul, his feet were in the stocks, his place was among the imprisoned: yet after some time of trial he was exalted, not meanly, but very highly. Moses albeit he had some instinct of the Lord that he should be the governor of the Lord's people, besides his forty years in the court, had forty years travail in the desert, and afterward was advanced. After that David had received many pledges of God's favor towards him, as being annointed king, and in that he obtained great victories in ouermatching the Bear and the lyon, in over throwing the furious Philistine, after he had cured the raging spirit of a mad man by his sweet music: yet as one not sufficiently prepared for the work of the Lord, he was preferred by humility. If we consider of all the Kings of Judah and Jerusalem, as of Hezekiah, Josiah, Asa, and others, we shall see how Hezekiah wept sore, confessed his sins, & was much humbled, before the health of his body was restored unto him. Josiah before the Lord did use him in the reformatiō of his Church, had his heart broken. Yea, before the Apostles received th • t great gift, the sending down of the holy Ghost upon them, they were humbled with the Jews, they were shaken with a great wind, and after so solemn a preparation, they were endued with sweet graces of the spirit. And throughout the whole volume of the book of God it is manifest, that when the Lord would appear by visions or Angels to his holy people, he humbled flesh and blood before, as we see in I • cob, Ezekiel, Zechariah, Elizabeth, and Marie the blessed virgin.

Now to come to the reasons why the Lord in wisdom useth to deal with his on this manner: we must know that therefore the Lord refuseth the service of the proud, because then we are unfit to glorify his name, we are unprofitable to do good unto our brethren, we are unprepared by pride to receive any mercy at the hands of God. And no m • rueile, for how should we look that God should put honor upon us in using us & our service, when we refuse to give the glory of his own graces to him again? And why should not he dishonor us with the want of his graces, when we so dishonor him with abusing his graces? Again, seeing usually such is our well-doing to others, as is our affection and compassion to them that need our help, and the pride of our own abundance benumbeth us, and maketh us senseless in the wants of others; how can we find our hearts aright to any good duty to our brethren's necessity, when for want of humility and tender affection we have no regard of their wants, nor feeling of their misery? Besides, if when we are puffed up with a persuasion of perfection, and rest in the security of our present safety, we are entangled and fettered, that we cannot humble our selves in prayer before the Lord; how shall we think our selves to be capable of any blessing from the Lord, whose due time of helping is in the day of want, and who refuseth to give to none but to such as in the pride of their hearts refuse to do so much as to pray unto him? On the contra • ie part, when the Lord shall see us good and faithful servants, in returning the gain and advantage of all his gifts unto himself, and that we are content with his honor, that • e are his stewards; when the sense of our own misery hath taught us to show mercy unto others, & the conscience of our own unworthiness hath emptied us of all opinion of our selves, and hath driven us in our beggerlike necessities to crave for every little supply of wants at the throne of mercy; then is God most near at hand to put us in credit with his graces, then are we most prepared to minister to the wants of others, and then are w • fit to be filled with the hid treasures of the Lord for our comfort. And hereupon it cometh to pass, that many having had a large measure of God's graces, through pride have suffered them to rot and consume away. Hereof it cometh, that many have labored much, spoken abundantly, and travailed in great eloquence, and yet have neither gained glory to God, nor afforded fruit to the hearers. Hereupon it is, that some that have been as full as the vessel that hath no vent, have become as barren as the flint-stone is of water, because they have sought glory but not by humility; they have shunned destruction, but not left their pride. Contrariwise, we shall observe how many speaking in the singleness of their heart and humility of their spirit, have won many souls to the rich enlarging of God's honor and kingdom. Many using few words, with a pitiful and sellow feeling affection, have comforted afflicted consciences, instructed ignorant souls, thrown down proud spirits, confounded haughty hearts, & profited abundantly them with whom they were to deal. Many being lowly in their own eyes, have not so much gloried in, no • received glory for their great gifts which God hath bestowed upon them, as they were comforted in their own consciences, with a rich testimony of the sanctifying spirit, who wrought in them some careful usage of the gifts received, to his glory that gave them. The Lord refuseth the service of wicked men, he will not use a proud spirit in his work: and therefore if we shall see that God doth not bless our labors, let us suspect our selves to lie in some sin, let us fear our own hearts that they be not humbled before the Lord. And here it is good that we should be forewarned what lowliness it is the Lord requireth of us, least we deceive our own souls in a false and fantastical humility▪ Wherefore as all men will grant humility to be void of murmuring and grudging: so we affirm, that that is not a mind rightly humbled under the hand of God, which is still perplexed and affrighted with immoderate fear of the danger of some evil to come. For as we condemn that hellish security which is void of all fear: so we mislike that abject mind which is oppressed with too much fear, still breathing out of such trembling voices: Oh what shall become of me▪ I am afraid that some evil will befall me, I shall never be able to bear it, I had rather die then feel it. Whē we thus distrusting the Lord, begin to teach him what he shall give to us, or what he shall take from us, we are in the hie way to meet with the evil we feared, and nothing in the world will sooner bring the danger upon us. We therefore commend and affirm that to be true humility, which as it repineth not grudgingly against the Lord, so it shrinketh not too distrustfully before the Lord: but as on the one side we are ready to be thankful, if it be the good will of the Lord to deliver us; so on the other side we are willing to lay our head to the block, and offer our body to the striker, if the Lord in wisdom should make trial of us. This will teach us to possess our souls in meekness and patience; this will strengthen us to say boldly, Lord if thou send this deliverance, thy name be praised; if thou shalt further try me Lord, thy holy will be blessed▪ Lord here I am, spare me if thou wilt, try me if thou pleasest.

This humility was in Abraham, Isaac, Moses, David, Daniel, Azariah, Sidrach, Abedn • go, and others of the Saints and servants of God. Abraham when he was most ready to offer up his son, even then the Lord gave him his son again. David when he was prepared to surrender both life and living to the Lord, obtained both life and kingdom for longer time. At what time Hezekiah had resigned himself to die at the will of the Lord, the Lord gave him his health again, and made him as it were a lease of his life for fifteen years to come. And surely there is no readier way to obtain life, than to offer our selves unto death: no better mean to avoid sickness, poverty, reproach, or banishment, than to have our wills wholly resigned to God's will, as willing to bear the cross as to be freed from it. For as the more we strive against the will of God, the less we prevail: so the sooner we yield, we shall the sooner be delivered. And yet I mean not that yielding which the Lord by his threatenings or judgments, as by strong hand getteth of us, which is no voluntary submission, but a violent subjection, and constraineth us rather than allureth us to obey the will of the Lord: but I mean that willing humbling of our selves before the face of God, which cometh from an heart bleeding at the conscience of his own unworthiness, and bruised with the sense of the Lord's undeserved goodness: and that more kindly, than if it were threatened with all the judgments of the wicked, and were braied and broken with all the plagues of hell.

The other extremity which agreeth not with true humility, is blockish senselessness, and that dead and devilish apoplexy of the mind, which runneth without all foresight, as neither caring for good nor bad, sweet nor sour, heaven nor hell. They that labor of this disease, think it an high point of humility to say, I am at a point, let God do what he will, I care not, if he save me, so it is, if I be damned, what remedy? let men injury me as they will, come what come will, I pass not. And these kind of men as past all feeling, and now more brutish and blockish than any brute beast, in their life, neither tremble at God's judgments, nor rejoice in his promises; in death they fear not hell, they desire not heaven, they are not grieved if they be damned, they are not comforted to hear they shall be saved, they confess not their sins, they profess not their faith, they show not their hope, they live like stocks, and die like blocks. And yet the ignorant people will still commend such fearful deaths, saying, he departed as meekly as a lamb, he went away as a bird in a shell, when they might as well say, (but for their fetherbed and their pillow) he died like a beast, and perished like an ox in a ditch.

But to come to the use and fruit which we may gather out of this doctrine. First let us consider that if we be come to have such a brawned and thick skin over our consciences, as neither by public preaching, nor private reading, as neither by the Law, nor by the Gospel, as neither with threatenings nor promises, as neither by praying nor meditating, we can find neither matter of comfort, nor humbling; we are so far from humility, that we are as men rather dead than humbled, and our case is most fearful. For in this Stoicall apathie and want of feeling, we fear nothing; fearing nothing, we are easy to be deceived; being easy to be deceived, we may soon be hardened, and so by security being deprived of all heedfulness, we are snared of the tempter ere we can be aware.

It remaineth to speak somewhat of these observations, which may fitly be drawn out of the general speeches of the holy Ghost, either to our comfort or humbling. Let this • e our first lesson thē, not too greedily to desire prosperity, nor being in some good case either of body or mind, to be too quiet in our selves, as resting securely in the good thing possessed: but rather let us learn in most ease, to watch most over our own hearts, in the greatest testimony of God's grace and favor towards us, to be most humbled in our selves, to be most jealous & suspicious over our selves, least our hearts being by some privy pride stolen away, we give not God that glory which is due unto him, whilst unthankfulness breedeth security, security bringeth privy pride, and privy pride prepareth us for destruction. True it is, that prosperity in it self is the good gift of God, and never hurteth but when our own sin in immoderate desiring it, or our corruption in vaingloriously possessing it, do abuse it to our hurt, and so turn it to our harm. And surely besides that, in long prosperity we contract and gather much dross of security, we shall find that the long want of adversity, meeting with security, will flatter us and blindfold us with a persuasion of impunity, and so infatuate us, that we shall think how that because we have long escaped, we shall never be punished. But seeing we learn to judge no otherwise of sin, but by the punishment of it, we must mark this strain, that God doth no more punish presently every sin, than he doth reward presently every good deed: and by how much his long suffering striveth the more with us, and his mercy tarrieth the longer for our repentance; by so much when they fall, his judgments are more fearful and sudden, coming as the lightning out of the clouds. And so far off it is that our long prosperity should either shadow us from the plaguing hand that we should not be espied, or shelter us that we should be spared; that rather as high Oaks amongst low shrubs, we lie more open to be seen, and the more ready to be stricken when the Lord shall send forth his thunder-bolts. Hereupon it cometh, that so many are either stricken suddenly dead in the streets or in their houses, or else have their hearts hardened on their death-bed. And here let all men beware in time of that secret and dangerous corruption of nature, that a man should be touched with the word, and his own conscience tell him, that the power of God in his will revealed by God's minister, hath surely stricken him: and yet (such is our pride) closely will not only at that time hide all tokens of repentance, and bury all remorse of conscience; but also under hope of having sorrow for sin at a beck, and when he lust, he will refer it forsooth, because he will not be thought by his present repentance, that the word came so near him; he is loath to give the minister of God that honor that he should wound him; he is ashamed to shame himself, as guilty of such a sin▪ Who so thus deferreth in the haughtines of his heart (seeing reap̄tance is not at our call) let him fear that his heart shall be hardened for the contempt of the loving patience of the Lord, which day by day leadeth us to repentance.

In this first strain let us further learn especially to beware of pleasing our selves too much in well-doing, because as all other sins are occupied in vile and wicked matters, this creepeth even into the best and most excellent things. So that experience shall teach many corruptions, that the better they have been occupied, the more subject men are to fall into it. Whereby there groweth not only an hautines of mind in rich men, men of authority, and such as excel others in outward things: but more perilously there springeth up a spiritual pride in the excellency of wit, wisdom, knowledge, utterance, gracious speeches: and even herein are we often proud, In that we see our pride more than others can do. And many of the dearest children of God often find, that when God hath most assisted them with the spirit of prayer, exhortation, admonition, interpretation, or such like, which be all gifts of the sanctifying spirit, the more they have been puffed up with this pride, either in the present action, or afterward. Which thing no doubt proceedeth from hence, that men please themselves too much in the thing done, and do not return the whole glory to God. This is noted to us as it were by examples in the word of God: Noah, whom an holy fear of himself preserved from the corruptions of the old world; by want of fear, and because of unthankfulness for his deliverance, was overtaken of drunkenness after the stood. Lot, who suspecting himself being among the Sodomites, was preserved from sin even in the sink of sin? afterward waxing remiss in this godly jealousy, fell grievously into incell, even there where he desired to go for his safety. David, so long as he was exercised and kept under the hand of God with fighting the Lord's battles, prevailed against many and mighty sins: but when he received some breathing time of the Lord from his former troubles, he was quickly over come of a woman, that could not be overmatched of many men. Especially then (that I omit the examples of Hezekiah, Peter and Paul, of whom I spake before) let us look to our hearts, after we have received the best gifts, and let us consider the great wisdom of God providing for our infirmity, in that prayer of our Savior Christ, where immediately after that we have prayed to have our sins forgiven, we crave, not to be lead into temptation. Which would seem strange to a man, that there should be a commixtion of two such requests, were it not that through corruption we were then most ready to be tempted, when we have tasted of the greatest mercy. And surely as this was the first sin whereby Satan fastened upon Adam: so it is the last sin which the most godly • ail by. For when all sins are as it were wounded, and all graces begin to abound? even out of the ashes of those sins ariseth this monstrous sin of vain-glory. And when Satan can find courteous entertainment, now he will not doubt to prevail by egging us to this one sin, that is, to be proud for overcoming so many sins, and excelling in so many graces. Surely if the devil mistrusted not this weapon of proof, even in paradise, and that upon man, being in his innocence; we must think that he hopeth as well now to get the victory in this wicked world upon man so sinful, who now is as tender and as apt to receive the least spark of vain-glory, as the enemy is both strong and subtle to strike it on us.

Yet further observe, that when our Lord Jesus Christ was most full of God's spirit, he was then led to be tempted in the wilderness; when he was most furnished, he was most tried. On like manner, when we have received some great gifts, we must look both that the Lord for his part will take some trial of them, and that Satan also watching for the richest pray, and gaping for a man when he hopes to have the best spoil, will for his part there use the most force and cunning, where he findeth the rarest and most notable servants of God: partly because he most envieth them, and partly for that by pride he thinketh soonest to inueigle them. Wherefore if God's children shall truly examine their own hearts in this sin, they shall have some testimony and trial in themselves, whether they be thankful for God's mercies in truth or no, if having received much they fear much: and by how much the more they increase in gifts, by so much they grow the more jealous over their thoughts, words and deeds, and sit as it were in the watch-tower of their hearts, viewing to espy even their least declinings. Which thing if we could do in truth, he should not so have the graces of God and feeling of the spirit by fits, but both in greater measure and longer continuance: the want of which heed taking to our selves, constraineth the Lord to punish us (as I said) with dullness and deadness of spirit, thereby to preserve us from viler sins, which otherwise our pride and security would carry us headlong into. And were it so that in reverence and fear we could attend more on the Lord, we should not have his good spirit so rare a guest unto us, & we should find the increase and return of greater consolations than we have. Why do men then so much marvel at the dullness of mind coming on them after some rare feelings of the spirit, and when they have tasted joys glorious and unspeakable, and think that now all the fruits of God's grace are as clean gone away in them, as if they never had tasted of the power of regeneration, seeing unthankfulness is so ordinary and usual a sin with us? But admit we have some good witness of conscience, and our heart telleth us that we have been thankful, then must we think that the Lord doth try us, and will bring us to acknowledge that the thing we had, was his only gift to give and take away at his pleasure, and that it came not from our selves as a thing to command at our beck. Howbeit usually and for the most part our unthankfulness is the cause of this dullness. Now, albeit this kind of buffeting be grievous unto us, yet we must not desire utterly to be freed from it, because by it our pride is cured. For if that chosen vessel and servant of the Lord, Paul, so abounding in graces of the spirit, so frequent in fasting, so often in prayer, watchings and temptations, could not prevail against this sin: seeing by all these former ways he could not subdue this corruption in the flesh, we must not dream and delude our selves, that we using nothing so many helps of mortification, should utterly be rid from the same. When the Lord then shall exercise us with this prick in the flesh, although it is the messenger of Satan to buffet us: yet we must take hold on this to our comfort, that the Lord disposeth and moderateth it: and though we be often and long assaulted with it, yet still we must mislike it, we must still be grieved for it, and pray in Christ against it; we must tremble and he humbled in our selves, that we should have such strange and doubting thoughts of God's wisdom, power, majesty, and providence, &c. and yet in such manner and measure as knowing it to be God's mercy, that by these means the Lord would keep us from more vile and enormous crimes. Further and besides this, the Lord giveth us to see such monsters of the mind, to forewarn us, and to make us more afraid of falling into the outward action of sin. Thus we have often temptations of unbelief, to make us to fear the falling from the faith; we have privy discourses of Popery, to show what a dangerous thing it were to be given over unto Popery; we have often vile thoughts of adultery, murder and theft, to drive us more earnestly to pray that we never fall into th •• e sins in action. And for this cause they that will not make some wholesome instruction of their inward temptations, nor suspect their falling into the action of sin by the affection of sin, often fall for their pride suddenly into adulteries, murders, thefts, heresies, popery, and such like. Thus the Lord cometh by the messenger of Satan, the prick of the flesh, to try us, whether we will stick to the word preached, or to such suggestions ministered, to tri, our faith, to confirm us in the favor of God, when we shall obtain the favor of God, who often assisteth his children being humbled, even in most dangerous assaults, and leaveth them being puffed up in the least temptations, so as they fall, that thereby they may know what help is of God and not of man. And howsoever flesh and blood counteth this but a paradox, yet sure it is, that our case is worse when the Lord ceaseth by such means to •• ft & fan us, than when he holdeth us from some profitable temptation for our exercise. For we shall see many, who desiring rather to • e freed from the cross, than to reap the fruit of it▪ although for the time, wherein they endured their temptations at the first they were clear and innocent: yet afterward have fallen most grievously, because they would not profit by those temptations which the Lord sent, either to punish some sin past, not thoroughly repented of, or to correct some sin present not espied, or to forewarn us of sin to come not suspected of us • ome have been tempted to heresy, some to pride, some to worldliness, who disdainfully looking at such thoughts, as matters of no importance, though they were before vnattainted of these evils, yet now have come to be heretics, proud persons, & worldlings. This ought to teach us then most to suspect our selves, when we think our estate safest: And blessed is the m • n that f •• reth all ••• es. This numbnes of the soul, striveth and striketh deeply even against the ordinance of God for our salvation: (I mean the word, the Sacraments and prayer) so that oftentimes our case standeth thus, we thus say i •• our selves; If I hear the word, so it is, I feel no great want of it; in receiving the Sacraments I have no pleasure; in not receiving them I have no grief. If the exercises of religion private and public be used, there is no • much good done; if they be omitted, there is no great hurt done; if I have spare time I can go unto them, if I have never so little business I can keep me away from them & be glad of such excuse. Surely this estate bewrayeth a proud heart, blessing it self with a fullness and cloyedenes of the means, and either showeth us to lie in some sin presently, or that we are like to fall into some sin hereafter and that shortly. Howbeit being absent, i • having these or like affections we can mourn, beat our own hearts, and judge our selves, enquiring of the things spoken at their hands, that have been at the congregation; if being absent in body with an humble sight of our want; we are as present in spirit; if even in time of exercises we bestow the time in prayer, in reading, or in meditation, the Lord will shield us from sin, and the shame of sin. Again, if we shall find our selves subject to peeuishnes, concupiscence, or covetousness, with less power to prevail against them that we have had; let us fear least some pride hath gone before: If we cannot recover our selves out of these evils by prayer or mourning, let us suspect our own hearts, that some security in the means hath overtaken us, the Lord for a time hath left us, the devil hath foiled us. It is a blessed thing to get the victory of our faults, before they be joined with the offenses of the world, with the grief of the godly, with the reproach of our adversaries, with the trouble of our own consciences, with the hazard of God's glory. And therefore if it be so the good will of God, let us earnestly desire him that our trials and temptations may be inward, that they may be stayed and stenched when they begin, that they break not out abroad to the greater dishonor of the Lord, and our further discomfort: which surely they will do, if by cherishing them, and not checking them, we strive not for some safety against them. Let us humbly therefore long before, fear this reproach to come, and pray with the Prophet, Lord keep me from the reproach which I fear: least otherwise the Lord seeing us make no conscience in these cases, be avenged of us, who surely will dishonor them that stick not to dishonor him. Cease then to gaze at the work of God, and labor to gage the pride of your own hearts in affection, which the Lord is contrained to shame us with, for the abuse of his graces, for the discredit of his word, the contempt of his glory, and for the neglect of our own salvation: which being before purposed, rather then it should be vnaccomplished, we shall have shameful Sergeants sent unto us; as fire on our houses, wars to spoil our goods, sickness to weaken our bodies, and torment of mind to scourge our consciences, which will draw us out by the ears from the heavy slumber of sin, wherein we snorted. And thus fitly, though suddenly, we are slipped into the second point and observation of this doctrine, which is, that we should not be too hie to enter into the gates of adversity, nor being entered, to behave our selves vnpatiently, as though it would undo us to sit in the house of mourning a while: rather we must rejoice in it, and be thankful for it, saying with the Prophet: It is good for me ô Lord that thou hast afflicted me, &c. because the holy Ghost here telleth us that lowliness goeth before honor, and in the school of humility, we shall learn the way to true glory and Nobility. Neither do I here mean, that affliction in it self hath of it self such virtue, as to humble us truly under the hand of God: but when the spirit of God worketh with it, that then it will breed in us the fruits of righteousness, repentance, faith, and holiness; it will drive us to seek comfort in the world, to ask comfort by prayer, to yield comfort by compassion on other men's evils. And therefore it is necessary against the policy of Satan, who would discourage the Saints of God in their profession, by dressing them with afflictions, to stay our selves in this testimony of the holy Ghost, that before glory goeth affliction, and after lowliness cometh honor, either in this life, or in the life to come, or in both. This must further teach us to profit by the threatenings of God publicly preached, not to threaten them, or to murmur against them that lay the judgments of God against us in the law: this must cause us to make much of them, that by sharp censuring of us, will soonest draw us out of sin. This must work in us a desire to reap some fruit by private admonitions; yea, and to call on others to admonish us that we may still be kept in some good course of humility.

Further and besides this, it is profitable for us to frequent them that are sick, ready to di • , perplexed in spirit, imprisoned in chains, and oppressed with misery, that in them we may see our selves, as in a mirror: and so with Moses to choose rather to suffer afflictions, then to enjoy the pleasures of sin for a time. This acquainting our selves with the judgments of God, will both rub off security, and stir us up to greater thankfulness for our selves, and pity towards others. Wherefore, they are not in the way of humility to obtain glory, who are so tender sighted that they cannot abide to see the judgments of God: they are too dainty eared, that cannot, or that will not hear the threatenings of the Law: saying, oh I cannot abide to hear one in desperation, I cannot away to hear such fearful speeches, to hear the devil speak in one; I love not to see one lie gasping and panting in death; These things would deprive me of all mirth, breed melancholy, and stir me up to m ••• es. Nay, this delicatenes to fly from the Lord thus drawing near us, will hasten these things upon us, which we will not profit by in others. Such eyes to see, such ears to hear, such hearts to be humbled, it becometh God's people to have, that as they love nothing more than glory, so they labor for nothing more than humility: as they shun nothing more than confusion, so they avoid nothing more than pride of heart. Which that we may do, let us cast down our selves before the throne of mercy, in the name and mediation of Jesus Christour Savior.

O eternal God and our most loving father, behold us in thine own covenant, &c.

OF THE GOOD EDVCATION OF CHILDREN. THE SIXTH SERMON.

T HE holy Ghost speaking in the Scripture of foolish sons, ( as that he that be • etteth such a one, getteth himself sorrow, and that the father of a fool hath no joy ) meaneth it not so much of natural idiots, and such as are destitute of common reason (although it is true, that this is a lamentable judgment of God, and a heaviness to the parents of such a child) as of wicked children, such as are either ignorant in the word, not knowing how to order one right step to the kingdom of God: or else having some knowledge of God, ungodlily abuse it, to maintain their carnal lust and appetite. For this cause as it would grieve parents to have natural fools to their children, or such as either through some imperfection of nature are dismembered, or deformed, and misfigured in the parts of the body: so much more should it grieve them to have such children, as either for want of knowledge and heavenly wisdom, cannot walk in the fear of God: or abusing the knowledge given them, prostitute themselves to all sin and wickedness.

It is marvelous to see how greatly parents can bewail the want of one natural gift proceeding of some imperfection, and how easily they can pass over without any grief, the want of all spiritual graoes, springing from corrupt education. In like manner, it is strange that men can take the matter so heavily, when their children break into such offenses, as either have open shame, or civil punishment following them, and yet can make no bones, but post over such sins as are against the majesty of God, accompanied with everlasting confusion and unspeakable torments: wherein what do most part of men bewray, but their greathy pocrisie, in that neither their joy nor their grief is sound to their children, and that they love themselves more in their childrē, than either their salvation, or the glory of God? The tender love & care whereof no doubt did increase the sorrow of David for the death of his son Absalom, who was not so much grieved for the loss of a son, as for that untimely end of his son. Let us learn therefore to correct our affections to our children, and be grieved for our ignorance, impiety and sins: whereof either our carnal compassion, the not lamenting of our own natural corruption, the want of prayer for an holy seed, or profane education armed with the wrath of God, may be a most just occasion. Can a man hope for a holy posterity? or do we marvel if the Lord cross us in the children of our bodies, when we make as bold and brutish an entrance into that holy ordinance of the Lord, as in the meeting of the neighing horse with his mate, when being joined in that honorable estate of matrimony, either as mere natural men without all knowledge of God we beget our children: or as too carnal men without the fear and reverence of the Lord, neither bewailing our corruption which we received of our forefathers, nor praying against our infirmities which may descend to our posterity, we abuse the marriage bed. Lastly, whē having received the fruit of the womb, we have no care by virtuous education to offer it to the Lord, that our child by carnal generation may be the child of God by spiritual regeneration? Surely no. And yet men without all looking up to God's providence and secret counsel, without all bethinking themselves of their corrupt nature, from which their children are descended, without all looking back into their wicked and godless bringing them up, will fret against their sins, and fume against their children: yea often they will correct them, and that to serve their own corruptions, not so much grieved for that they have sinned against God, as that they have offended them. Christians therefore must know, that when men and women raging with boiling lusts meet together as brute beasts, having none other respects than to satisfy their carnal concupiscene, and to strengthen themselves in worldly desires, when they make no conscience to sanctify the marriage bed with prayer, when they have no care to increase the Church of Christ and the number of the elect, it is the • ust judgment of God to send them monsters, untimely births, or disfigured children, or natural fools: or else such as having good gifts of the mind, and well proportioned bodies, are most wicked, graceless, and profane persons. Again on the contrary side, we shall find in the word of God noble and notable men commended unto us for rare examples of virtue and godliness, who were children asked and obtained of God by prayer. Our first parents Adam and Eve being humbled after the birth of their wicked son Cain, obtained a righteous Abel, of whom, when by his bloody brother they were • ereft, they received that holy man Seth. Abraham begetting a child in the flesh, had a cursed Ishmael: but waiting by faith for the accomplishment of God's covenant, he obtained a blessed Isaac. Jacob not content with one wife, according to the ordinance of God, was punished in his children: yet after being humbled, he received a faithful Joseph. Elkanah and Anna praying and being cast down, had a Prophet that did minister before the Lord. David and Bathsheba lamenting their sins, obtained Solomon a man of excellent wisdom. Zechariah and Elizabeth fearing the Lord, received John the Baptist and forerunner of Christ. Look what sins we have naturally, without God's great blessing, without prayer and humbling of our selves, we shall convey them to posterity: and although the Lord do grant sometimes natural gifts unto the children of carnal and natural men, yet for the most part they receive their natural sins withal. But if the children of God by regeneration do see into themselves, and lament their sins of generation, praying that their natural corruptions may be prevented in their posterities, they shall see the great mercy of God in some measure freeing their posterity from their sins.

Now when thou shalt see such sins to be in thy children, enter into thine own heart, examine thyself, whether they are not come from thee, consider how justly the hand of God may be upon thee, and when thou wouldest be angry with thy child, have an holy anger with thyself, and use this or such like meditatiō with thine own soul: Lord, shall I thus punish mine own sin, and that in my child? Shall I thus prosecute the corruptions of my auncesters? Nay I see, O Lord, and prove that thou art displeased with me, for the too carnal desire of posterity. I lay then in some sin, I asked not this child of thee by prayer; be merciful unto me O God, and in thy good time show some pity upon my child. Thus thinking when thou goest about to correct the corruptiō of nature in thy child, which he could not help, arming thyself with prayer, repenting with Jacob, thou shalt be so affected, that as thou art desirous to draw thy child out of sin, so yet to do it with the mildest means, and with least rigor. And one thing is most wonderful, that some will teach their children to speak corruptly, and do wickedly whilst they are young: and yet beat them for it when they are come to riper age. Again, some will embolden their children to practice iniquity towards others, which when by the just judgment of God, they afterwards practice against their parents themselves, they are corrected for it. And yet deal with these and such like men, for the evil education of their children, and they will answer, do not we as much as is of us required? We send our children to the Church to be instructed of the pastor and to the school to be taught of the master; if they learn, it will be the better for them; if not, they have the more to answer for another day, what can we do more? But remember O man, consider O woman, whosoever thus speakest, that for thy sins sake, and thy want of prayer, there may be a plague upon the pastors pains, and a curse upon the teachers travail: If parents would have their children blessed at Church and at school, let them beware they give their children no corrupt examples at home, by any carelessness, profaneness, or ungodliness; otherwise parents will do them more harm at home, than both pastors and schoolemasters can do them good abroad. For the corrupt example of the one, fighteth with the good instruction of the other, which is so much the more dangerous, because that corrupt walking is armed with nature, and therefore more forcibly inclineth the affections of children to that side. And further, experience teacheth us, that children like or mislike more by countenance, gesture and behavior, than by any rule, doctrine, precept, or instruction whatsoever. Some there be also, that will not have their children taught, until they be ten or twelve years old: because (as they say) before that age, they have but an apish imitation. To whom I answer, that although indeed they cannot then deeply discern, nor profoundly conceive things; yet how many things before those years both will they receive and remember? And I demand, if children being apish in imitating evil whilst they be young, which they will have the habit of when they be old, why may they not much more better do apishly good when they are young, which they may do carefully when they are old? Besides, let them so go untaught, and they will grow so headstrong, that they will sooner be broken than bended. And sure it is, that one stripe or two words will do more good to a child in the beginning, than an hundred stripes afterward. And here let parents be admonished of their indiscreet correction, who do their children more harm in showing a merry countenance after their discipline used, than they do good by their chastising, although in their anger they be corrected. Neither do I purpose to take away natural affections and a Christian kind of compassion in all our censures: for it is my great complaint of the brutish unmercifulness of many parents herein; but I would wish Christians to correct their indiscreet affections herein by heavenly wisdom. Neither am I so Stoicall as to deny a more mild and affable kind of speech, to be both lawfully and conveniently used to children: but yet I wish it to be void of all unseemly levity, and without all show of foolish, vain and unnecessary behavior. To be brief, how needful household government is towards our children, it may appear by the slender thriving and small profiting of religion and virtue, either in the Church or Common-wealth. For complain men, and preach they never so much abroad, unless they will begin to reform their own houses, and give religion a room at home, especially in their own hearts, they shall travail much, and profit little. And surely if men were careful to reform themselves first, and then their own families, they should see God's manifold blessings in our land upon Church and Common-wealth. For of particular persons come families; of families towns; of towns provinces; of provinces whole realms: so that conueighing God's holy truth in this sort from one to another, in time, and that shortly, it would so spread into all parts of this kingdom. Well I say, let there be never so good laws in cities, never so pure orders in Church, if there be no practice at home, if fathers of families use not doctrine and discipline in their houses, and join their hands to Magistrate and Minister, they may, but most unjustly (as many have done) complain that their children are corrupted abroad, whereas indeed they were before, and still are corrupted at home. Alas, if parents to whom the comfort of their children well brought up, is a precious crown, will not inform and reform their children in the fear of God, whom it doth chiefly concern; how should hope sustain these men, that others will perform this duty to them, for whom the charge doth far less appertain? Lastly let parents remember, that therefore oftentimes they have disordered and disobedient children to themselves, because they have been disobedient children to the Lord, and disordered to their parents when they were young; wherefore because they have not repented, the Lord punisheth their sins committed against others, with the like sin in others against themselves.

Wilt thou know then O father, how thou mayest have that blessing, to be the blessed father of a blessed seed? wilt thou know O mother, how to avoid that curse, to be the cursed mother of a cursed seed? then bring thy children within the covenant, endeavor to make thy son by nature, the son of God by grace; and thy daughter by nature, the daughter of God by grace: and remember that God which on his part protested to our father Abraham, that he was all sufficient for the accomplishment of his promise, in giving him a blessed seed, required also of our father Abraham for his part, that he should walk before him and be upright.

Wilt thou then have the one part of this covenant, that is, that God should bless thee in thy seed? then remember thou also the other part, that thou walk before the Lord and be upright. Wilt thou have thy children as the blessed seed of Abraham? teach them with Abraham the commandments of God, pray for them with Abraham that they may live in the sight of the Lord; be ready to offer them with Abraham, that they may be an holy sacrifice to the Lord; It is thou O man, O woman, that mayest do thy child the greatest good and the greatest harm: if thou prayest for him, and repentest for thyself, the Lord will bless thy care, the pastors pains, and the teachers travail. But if thou despisest these duties, the Lord will deny thee those blessings, and the curse of God will be upon thy child at home in thy house, abroad in the Church and in the school. And seeing that the Lord hath promised that he will be thy God, and bless thy seed, if thou be faithful: thou mayest both hope, that thou art of the faithful, if thou have a blessed seed, and fear that thou hast not as yet the blessing of the covenant, when thy seed is cursed.

But some will say, had not Jacob wicked children, and David godless sons? And doth not daily experience teach us, that wicked men have godly children? Yes: for besides the secret counsel of the Lord herein, we must know that neither the promise of the Lord is so universal, that every particular child of a faithful man should be within the covenant: for if of many there be but one blessed, the promise is performed. Yea which more is, though that a faithful man have never a good child, yet if unto the thousand generation there be but one good, the covenant is not broken. Neither must we tie the Lord's work so much to man, that a good man may not have an evil son, seeing though the Lord visit not his sins, yet he may visit the sins of some of the forefathers, to the third and fourth generation going before.

To the second I say: that an evil father having a good child, though the Lord show not mercy to that particular man therein, yet he may remember his promise to some of the forefathers in the thousand generation going before. And though that an evil man have no cursed child, yet the curse may be accomplished in the third and fourth generation following. Wherefore not speaking of election or reprobation, which we leave only to the Lord to make good or bad, according to the good pleasure of his own will, I exhort parents to use the ordinary means to bring up their childrē, so as they either by some good tokens may see them the children of God, and heirs of the covenant: or at the least be comforted in their own consciences, if the Lord refuse their children for some cause unknown, in that to their ability they have used all good means to bring them up well, and offered them to God. And if parents have cause to be grieved, when thus travailing in good education, they cannot see good in their children; how much more cause of grief may they have, when they have used no labor at all to bring them up in the fear of the Lord? and yet many will be grieved for the one, that will not be grieved for the other. Wherefore let us learn (if we will convey God's blessings to our posterities) to use all holy duties thereunto: and on the contrary, if we will be loath to convey God's judgments to our children, let us carefully avoid all means that lead unto them. And surely as it is a blessed thing in the hour of death with Sim • on to depart in peace, leaving our wife, children and servants spouses to Christ, children to God, and servants to the Lord: so in death no one thing will be more grievous to a man, than, the Lord's having given him the charge and dignity of so many souls, to be furthered to salvation, that his own tormented conscience shall press him, how, in as much as he could, he hath helped them forward to their damnation; and so, which is more fearful, he shall have them spuing and foaming out in his face continual curses, in hell accusing him forever to be the murderer of their souls. Howbeit, I do not exempt children from all blame, so charging the parents, as though the children were free from all guiltiness herein: for I am not ignorant, that as in the time of Ezekiel, so in our days, youth is ready enough to take up this Proverb, The fathers have eaten sour grapes, and the children's teeth are set on edge. But I affirm, that though the occasion be offered of such wicked parents, yet the cause of destruction is still in the children themselves. And besides that, it is sure that the soul which hath sinned shall die the death. Seeing also there be some young men, who notwithstanding the great profaneness of the most, the manifold corruptions offered abroad, the ungodly examples abounding at home, are so mightily preserved by the seed of grace, that they escape safely in an holy course of life, lamenting when they see the least occasion of evil, rejoicing in the least occasion of good things: the rest who please themselves, and hope to shelter their sins under their parents defaults, are plainly left without excuse, and are justly guilty of the blood of their own souls. Labor therefore ye young men to wipe away the tears of grief from your fathers eyes, and stay the sorrowful spirits of your tender mothers, and consider with yourselves, if you have any good nature in you, and have not buried the use of common reason, what a shame it is to be a shame unto your fathers, to whom ye ought to be a glory: and think ye wanton wits, that have not cast off all natural affections, what a contempt it is to be a contempt unto your mother, to whom ye have offered as it were a despiteful violence, in that ye are as it were a corrosiue unto her heart, when as ye should have been a Crown unto her head.

The end of all this briefly is thus much, that parents having children not walking either in knowledge or in a good conscience, must make some use of so just a cause of grief, examining themselves, and accusing their own souls before the Lord; either for that their meeting was profane to so holy an estate; or brutish, because they desired rather a seed like unto themselves in flesh and blood, than such as might be like to Christ by grace and new birth; or that they begat their of spring, as mere natural or very carnal men; or because they either profanely neglected all educatiō, or monstrously misliked that in their children which they liked in themselves, and punished in them their own corrupt precepts; or for that they suffered injuriously their children to do evil unto others, which they could not suffer them to do unto themselves: or untaught that at home which was taught abroad; or in that they do lie in some sin unrepented of; or else because they never made conscience to bring their posterity within the covenant of salvation: but still loved their flesh in their children, & not their souls. And children must here also learn, that it is one special property of a liberal and ingenuous nature, to be careful so to live, that in time they may be a glory to their fathers, and a joy to their mothers: which the Lord grant to us all for his glory, and our everlasting comfort: through Jesus Christ our Lord and only Savior.

OF REPENTANCE, AND TRVE SORROW FOR SIN: THE SEVENTH SERMON.

I N this portion of the holy book of God is set down to us an effect, or rather a fruit of Peter his sermon, which he made for the answering of the slanderous reports of the Jews, at what time they saw the wonderful gifts of God sent down upon the Apostles. In which Sermon, the Apostle had pricked their consciences with showing them their sins, telling them of a surety, that their iniquity was the cause of Christ his death: whereby a certain care began to be wrought in them, in so much that being thus troubled, they inquired and said, Men and brethren, what shall we do? Whereupon afterward followed the second Sermon of Peter: where he exhorteth them to continue in their repentance, and teacheth us that if our sorrow be good, we must go forward therein. Further he showeth them to this ende, that they must believe, that believing they may be baptized, that being baptized they might receive the gift of the holy Ghost. Lastly it is manifest, how they hearing that Sermon, first received the doctrine, and after persevered in the practice of the same. Briefly therefore three things are hereto be noted. First, the fruit of the former Sermon of Peter contained in these words: Now when they heard it, &c. Secondly, the sum of a new Sermon of Peter in these words: Then Peter said unto them, Amend your lives, &c. Thirdly is set down the fruit of their obedience. In the former part of this Chapter we may know the wonderful works of God, that the Apostles, who were never brought up in schools, spake with diverse tongues: which when the multitude heard, some are said to marvel and to be astonished: some mocked them and said, They are full of new wine. But when Peter with great boldness of spirit had in this Sermon which he made, set the truth of God against their false accusations, and had preached against their sin, then they left off mocking, and were pricked in their hearts. Where first we may note the power of God's word, which only is able to touch our consciences for sin. For neither the diversity of tongues, nor other gifts of the holy Ghost could prick their hearts, as being able only to cast them into an admiration. What more forcible thing than that which causeth a godly sorrow, and causeth our consciences to be pricked? What so able to prick our consciences as the word of God? Indeed many feel sorrow, and are inwardly pricked: but because therewith is not joined the power of God's word, they be either senseless as blocks, or in their feeling they be murmurers. This cometh unto us by the dignity of God's word, in that no wonders from heaven, no miracles on earth can touch our hearts, and work in us any good fruit without the same. For though the Lord should show unto us all the wonders from heaven, which he shown on the old world, and on Sodom, although he should lay all the plagues upon us, which he laid on Pharaoh, and on the Egyptians, without the word of God, we should be as unprofitable beholders, as ever were the Sodomites, and should become as hard hearted as ever were Pharaoh, and the Egyptians: so that no judgment from heaven, no trouble from earth can humble us, no blessing from above, no benefit from beneath can profit us, until the word of God cometh, which teacheth the old way to forsake it, the new way to enter into it, and the perfect way, to continue in it. And thus much for the general scope of this doctrine.

Now more particularly we may observe in this first part three things. First, the power of the word to prick our consciences. Secondly, that this prick must not cause in us a more rebelling against the word and Ministers thereof: but rather a greater reverence to them both. Thirdly, such pricks must prepare us to a greater desire to profit. For the first we must know, that this is the beginning of repentance, & this is the entry to godliness, even to conceive a sorrow for our sins, and so be wounded with a feeling of our evils. For as long as men are secure, it is not possible that they should seriously apply their mind unto doctrine, neither without the knowledge and feeling of our sins can we heartily long for Christ. To this agree the Law, the Prophets, and the Apostles. The law, because in all their sacrifices, wherein Christ was prefigured, was manifested also under dark signs, the contrition of heart, and acknowledging their unworthiness. The Prophet as David and Isaiah. David in the fourth Psalm and fifth verse faith, Tremble and sin not: where the Prophet showeth, that this is an effectual thing to true repentance, to quake and tremble for fear of God's judgments. That we may then truly examine our selves, we must fear and humble our selves, because before trouble, terror, and quaking at the judgments of God, we will never be brought to offer our selves to Christ alone. In Psalm 51. verse. 18. 19. the Prophet likewise showeth, that no sacrifice is acceptable to God without a contrite heart, that is, neither prayer, neither alms-giving, neither praise of thanksgiving, unless we bringing an humble and contrite spirit with us, cast our selves down before his judgment seat, and sue for mercy in Christ. And here mark that he saith, The sacrifices of God are a troubled spirit, &c. where he using the plural number showeth, that the sacrifices of repentance, which must not be one, but many, are humbleness of the spirit, and contrition of heart. For the affliction of the soul and contrition of the mind, do so cast us down, wounded with our sins, and humbled with a feeling of God's wrath, as that it maketh us to acknowledge that we are nothing of our selves, and to seek for our salvation wholly at the mercy of God. No marvel then (seeing by this means we being confounded and ashamed of our selves, & staying our selves on the only promises of God, do come to confess our own nakedness and wretchedness) if the Prophet should say, that the Lord is pleased, with his sacrifice as with the sacrifice of sacrifices. The Prophet Isaiah 40. 6. 7. 8. saith. All flesh is grass, and the beauty thereof as a flower of grass; the grass withereth, and the flower falleth, when the breath of the Lord falleth upon it. Where the Prophet painting out man in his proper colors, and driving him to seek out saluatiō not in himself, but in Christ, describeth the outward part of man to be as grass: and by the flower of grass, he showeth his gifts of mind being unregenerate, as wisdom, memory, knowledge, and understanding. So that, when God's spirit doth but breath on us, all our wisdom, all our knowledge, riches, and authority fall before the presence of the Lord of hosts, neither can we remain, but only by the word of God, whereby we are borne again. Wherefore the considering and meditating of our transitory estate, driveth us to a contrition and humbleness of spirit. Besides, the Lord God, saith Isaiah, whom the heavens cannot contain, nor the earth hold, will come and dwell with a lowly, poor, and troubled spirit, and which standeth in awe of his word▪ God doth not accept our sacrifices, which are offered without trembling at his word, no more than if we should kill a man, and choke a dog, or offer swine's flesh, which was counted an abominable thing among the Jews, or praise the thing that is vnright. Lastly, to this accordeth the Gospel, and the Apostles. Our Savior Christ, Matth. 9▪ 13. saith, I came not to call the righteous, but sinners to repentance; not every sinner, but that sinner which condemneth sin in himself, and is weary and laden with his sins. Matth. 11. 28. Matth. 21. 32. our Savior Christ preferreth the harlots and Publicans before the Pharisees: for they being pricked for their sins and convicted, did sorrow, and heard John preaching unto them. So then Christ giveth relief to those that want, righteousness to them that feel themselves sinners, ease to them which are burdened, light to them which are in darkness, life to them which are dead, and salvation to them which condemn themselves. The Apostle delareth, 1. Corin. 14. how the Corinthians were moved with strange tongues: but yet had not in admiration the word. Besides, he showeth by comparing the gift of tongues and prophesying together▪ that if an Infidel or unlearned man should come, and hear them speak with strange tongues, he would say, they were out of their wits: but if he should hear them speak the word of God plainly, he would be rebuked of all men and judged of all men, and so the secrets of his heart should be made manifest, he would fall down on his face and worship God and say plainly, when he feeleth his sins, they rifle mine heart, they show my secret sins, doubtless this is God's doing, God is in them, I will follow this religion. Wherefore in this appeareth the power of the word, in that it citeth and summoneth our consciences before the tribunal of God, and woundeth us with a lively feeling of God's judgment, that he, who before through security did despise sound doctrine, may now be constrained to give the glory unto God. This appeareth more plainly, Hebr. 4. 12. where it is said, that the word of God is lively, mighty in operation, and sharper than any two edged sword, and it pierceth through, and searcheth the most secret chambers of the soul, and divideth thought from thought: and then all our holiness shall seem hypocrisy, all our righteousness shall seem as a defiled cloth: we shall find with Paul, that in us, that is, in our flesh, dwelleth no righteousness. For men's consciences are cold, neither are they touched and displeased with their evils, so long as they be in ignorance: but when the word of God pierceth into the uttermost corners of their consciences, and telleth them, that they have to do with the Lord; they are thoroughly touched and begin to fear, and entering into themselves, examining their conscience, they come to the knowledge of that, which before they had forgotten. We can never be offered to God without his spirit, John 16. verse. 8. For he reproveth the world of sin, and awaketh our consciences, that those sins, which before were hid, should be made manifest. David did lie an whole year without this prick of conscience, and thought that all was well, until Nathan came, neither did he find comfort of conscience, until he had thus been pricked, Joseph's brethren was thirteen years, and never remembered their sins, until after such time the Lord laid it before them. The Prophet David, Psalm. 32. (which he entitled a Psalm of instruction concerning the free remission of sins) teacheth how we shall find the same. For many persuaded themselves, that their sins are forgiven, when they be not. He also showeth, that until trouble of mind did drive him to particularize and confess his special sins to God, he found no comfort. Manasseh did eat the bread of sorrow, and did drink the water of grief, and until he had lamented and sorrowed for his sins he felt no rest, nor peace. The woman of Samaria, John 4. was pleasant, and jested with our Savior Christ, until her sins were opened, and then she began to answer with more reverence. For until she was willed to call her husband, she thought all was safe: but after he had told her, that she had played the adulteress, she acknowledged him that he was a Prophet. Wherefore we may see by this which hath been spoken, that the word of God only pricketh our consciences, as plainly may here appear by the Jews, who cared not for the Apostles, nor made any conscience, until their hearts were pricked.

In the second place we must note, that they were rightly pricked. For many oftentimes are pricked, which kick against the prick, and having their consciences galled by the word, they murmur either against the preacher of the word, or against the word it self. Here then is the difference between the godly and the wicked, the one is pricked, and is made more careful in a godly conscience; the other more hardened than before. But this is a godly sorrow, when we love the man that rebuketh us, and reverence the word the more being by it reproved in our conscience. Do we love him then that rebuketh us? then we hear profitably. Let us examine our selves in this sort: I see God hath wounded me by him, he is the instrument whereby God doth humble me, I will therefore love him. Contrarily, if we be often touched and amend not, we are in danger of God's wrath. Many indeed are pricked with poverty, many with sickness, and some with other like afflictions, but few with their sins, which is the cause of their poverty, sickness, and other afflictions. Let us then learn a willingness to offer our selves to be taught and to be pricked for sin, as these men were. The wicked also are pricked sometimes: but it is rather for fear of punishment, than for conscience to displease God, as were Cain and Judas. Some men are pricked, and to put away their sorrow, they will go sleep, they will go play, they will go sport, they will get to merry company, and pass away the time, and so, as they term it, they will purge and drive away the rage of melancholy: they never go to any preacher, to ask of the Lord, or at the mouth of his spirit: they never respect prayer, nor seek any comfort in the word of God. But to put away sorrow on this sort is to call it a again, and to feel it more freshly either in the hour of death, or in hell. Contrariwise, if our sorrow doth drive us to prayer, or to the word of God, it is good. As for the wicked and profane worldlings, though (as the Wiseman saith, Ecclesiast. 11.) he spend all his days without any evil, yet his darkness will be greater than his light, his sorrow greater than his pleasure, his loss greater than his gain, his trouble greater than his vanity in hell. Let us not then so carnally shake off this godly sorrow: for the word will send us often an unquiet spirit, that we may seek to be quiet in Christ. To examine our selves herein: Have we heard the word of God? were we pricked by it? then have we profited: Have we not been pricked thereby? then as yet are we not a sacrifice for the Lord. For, as was said before, Christ comforteth them that are troubled, he helpeth them that doubt, he easeth them which are in distress, he setteth their feet in the way of peace and gladness, that have long been in darkness and sorrow. Have ye not been sorrowful, and will ye learn a salve for this sore? be sorrowful, that ye were not sorrowful; be pricked in your hearts, because you were not pricked. Have we heard the word? let us examine our selves, if our knowledge be the better, if our affections be the holier. As having heard the exposition of the law of God, do we fear God? do we know how to love God? do we pray to God? do we worship God in our souls, and in our bodies more carefully, and in greater conscience than we have done heretofore? Are we not now as profane and careless still in giving the right worship to the true God, as before we were too superstitious, in serving Angels, Saints, and other false gods; neither sorrowing for our Idolatry, nor caring for true religion? Have we not blasphemed, and profaned the name of God in irreverent hearing his word, in unprofitable talking of his works, and abusing his own majesty with swearing and cursing as much as ever we did before we heard his word? Have we kept holy the Sabbath? or have we not profaned it, by open neglect of the word, by playing, sporting, drinking, and other vanities? Do we not still send forth our servants to dispatch our business on that day, as if it were the market day, when they may do such things most lawfully? Are not parents, householders, and governors, as slack in provoking obedience; and children, servants and subjects, as slow in yielding obedience as ever they were) parents in the mean time, not seeing that children therefore rebel against them, because they rebel against God; nor householders perceive that servants do not their duties to them, because they do not their duty to God? Are we less wrathful, and more merciful? Are we less riotous, and filthy defilers of our flesh? and are we more sober, chaste and holy? Are we less given to oppression, to hard dealing one with another, and more just, righteous, and careful to maintain the good estate of our brethren? Are we not backbiters, slanderers, or sowers of discord, causers of contention among our neighbors? being far off from maintaining love, unity, and the good name of our brethren? The cause why we cannot see further into these things, is, because we flatter our selves, and because we compare our selves with our selves and with others, but not with the rule of God's word. Let us then learn to accuse our selves, and to judge our own consciences. For if God see us condemn our selves, he will not condemn us; if we accuse our selves, God will not suffer Satan to accuse us; if we judge our selves, God will acquit us from the fearful judgment to come; if we be displeased for our sins, God will be pleased with us in Christ his righteousness. On the contrary, whilst we lie in our sins, we lie in our own blood; if we judge not our selves, God will both judge us, and be revenged of our sin; he will set our house on fire, he will send enemies, he will send earthquakes, he will send famines to consume our goods, he will make friends foes, he will send sickness and sorenesse upon our bodies, & a troubled spirit into our souls, he will send us an ill name: thus will he bring plague upon plague until we repent, and come to a feeling of our sins. And why doth God all this? because we will not come to judge our selves. For this cause (saith the Apostle, 1. Cor. 11. 30.) that is, because we judge not our selves, many are weak, and sick among you, and many sleep. 31. For if we would judge our selves, we should not be judged. 32. But when we are judged, we are chastened of the Lord, that we should not be condemned with the world. Likewise the Prophet, Psal. 89. and 30, 31. 32. 33. But if his children for sake my law, and walk not in my judgments, if they break my statutes and keep not my commandments: then will I visit their transgression with the sword, and their iniquity with strokes: yet my loving kindness will I not take from him, neither will I falsify my truth. For as a father withdraweth from his child sometimes his love, and whippeth him with the rod of correction: so the Lord dealeth often with his children, and scourgeth their naked conscience. God doth judge his here, but his enemies will he judge in the world to come: if we be not punished here, the punishment will be as thunderbolts in the day of judgment. Hast thou been afflicted, and not profited? Will not a little cross serve thee? a greater shall come to thee. Will not a few troubles turn thee to God? then many shall come upon thee. If a man be not troubled for sin here, it is the way to hell: if he be troubled here, it is the way to heaven. And as they which have not been troubled having had a little joy, shall have eternal pain: so they which here have had a little pain, shall after have everlasting joy. They that are corrected and have profited by it, are afflicted of the Lord in mercy: but they that be vexed and amend not, receive a token of God's further wrath. Wherefore we must not look to feel comfort in the remission of sins, unless we also have sorrow for committing our sins. For never any of God's children were comforted thoroughly, but they were first humbled for their sins. To the working of which humiliation, we must remember God's judgments shown on others. Hath God destroyed the whole world for sin, and can he not, or will he not destroy thee for sin? Hath he overthrown whole nations, and will he suffer thee to lie still in thy sins? See how full hell is already, and yet daily we run headlong thither. Consider also how great thy sin was, that could not be cleansed but by the blood of Jesus Christ: Oh how foul was that sin, that nothing else could wash it, but Christ his heart blood? Oh how great was our guiltiness, that was raunsomed by such a price? How great was the sore that needeth such a salve? how deep was the wound that needed such a medicine? O loving kindness and unspeakable love towards us! Shall Christ • ee slain for our sins, and we not labor to slay sin in our selves? Shall Christ die for our sins, and sin as yet is not dead in us? Shall Christ be crucified for us, and will we not crucify sin in our selves? Shall Christ have his heart pricked with a spear, and shall not we have our hearts pricked with sorrow? This is the true use and meditation of Christ his passion. We are wont to defy the Jews for accusing Christ, we spit at Judas for betraying Christ, and we condemn Pilate for condemning Christ: but we are much more to be at defiance with our sins, which accused him before the judgment seat of God; we are to accuse our selves, who have and daily do betray him; we must condemn ourselves, whose sins have condemned him. But if neither the judgments of God, hell, nor the cross of Christ can move us, then let us examine our selves how we can rejoice in Christ.

It followeth to speak of the counsel of Peter, Repent: as if he should say, I know your hearts are pricked, howbeit I will show you, how it is the policy of the devil, to make these good motions quickly to wax dry in you, he will stay you from persevering, you must therefore endeavor to continue in this godly sorrow. The Apostle saw, that this sorrow, which, as Paul witnesseth, is not to be repented of, as well begun in them: but in continuing his Sermon still to that effect, he showeth that our sorrow must be also continual. Many sorrow, as hath been shown, but in a worldly sorrowing, which bringeth eternal death, not in a godly grief which bringeth repentance never to be repented of. Wherefore we are to note that repentance beginneth in us, continueth and endeth with sorrow. Now, if it might be, it were expedient to show what repentance is. In one word, repentance is not a bare leaving of sin, but an utter condemning and misliking of that sin which we have left. For though we have left it, yet it may make us to sorrow for it many years after, yea even at the point of death. David had left his sin, but it caused him to sorrow many years after. Joseph's brethren had forsaken and almost forgotten their sin, yet it troubled them, and grieved them thirteen years after. Our pricking of heart therefore must be continued and daily renewed. This repentance is figured in Baptism, both in that we must die to sin, and bury it, and also that we must rise again to newness of life▪ for a man cannot die to sin but by the virtue of Christ his death, neither can he rise to righteousness without power of his resurrection. Now we must know, that as our sins are forgiven, so we must also receive God's spirit. If God promiseth mercy to our children, much more to us, if we believe and receive his promises; if to them which are a far off, much more to them that are near. And yet though we have been baptized an hundred years, and have not received the holy Ghost, we may die in our sins. Some understand by the gift of the holy Ghost, the graces of God bestowed on the Apostles: but in my judgment their opinion is not sound, because that was a particular thing given only to them of that time, this promise is general and respects all posterities. We are then to note, that repentance is a continual course of sorrow, and if we have this in truth, then may we boldly seek for comfort out of God's word, and from his ministers, and look What comfort they give us on earth, the same shall be sea • ed also in heaven. Wherefore as it is requisite continually to till the group 〈…〉 f we will have fruit and daily to eat, if we will live: so in spiritual things, we must be humbled with continual sorrow, that we may be refreshed with daily comfort in Christ, in whose name let us pray. Our Father, &c.

THESE THREE SERMONS FOLLOWING, viz. the 8. 9. and 10. concerning the heavenly purchase, were preached upon the 13. Chapter of the Gospel of Saint Matthew, verse. 44.

THE ELEVENTH SERMON, PREACHED BY MAISTER RICHARD GREENHAM, as followeth.

A Ffter the Apostle had used general doctrine, and in forced thereupon particular exhortations, he returneth from his specials to general exhortation • again, as we may see in these verses, wherein • ee exhorteth them to stand strongly, and therefore putteth them in m ••• e of armor, without the which they must needs lie o •• n to their adversaries. The peril whereof is so much the greater, by how much their adversaries were the sorer, and for that cause the Apostle falls into the description of them, with whom they must encounter. Afterward the several pieces and parts of our defense are set down, &c. More plainly these things are worthy to be noted▪ The exhortation it self in these words, Be strong in the Lord. Secondly, the way how to stand, by putting on the armor of God. Thirdly, the reason, which is, For we wrestle not with flesh and blood alone, &c. Lastly, a description of the weapons and armor it self. Finally, that is to conclude, or what remaineth, or, take this the conclusion and corollarie of all, that you must not think it a small thing to profess Christ his Gospel, as some do; neither yet on the other side must • e be discouraged at the difficulties of the professio, but as on the one side you must still think of a battle, and not dream of peace; so you must know, that the Lord will harness you even with his own coat armor thereunto. Thus he noteth with two extremities incident to Christians, that is, that either they forget that they are in a warfare by security and presumption, and think it to be less than it is, or else they are too much dismayed at the first view of it, and so desperately yield ere they fight. But do any here marvel, that Paul should speak thus to God's children and well approved Christians? To them I answer, that besides other miserable experience of latter times & present time which doth declare it too openly, David a dear child of God, & Peter a professed & an approved Christian, will sufficiently teach them in this point. One would little think David had had an adulterous heart or bloody hand: if one should have told Peter, that he would have • orsworne his sovereign Savior, it had been a matter of quarrel. But seeing David in the conflict shrunk, and Peter in the trial failed, let us beware we be not daring David's, nor proud Peters, speaking further then we try our hearts. No doubt of it Peter spake simply and as he thought, yet he saw not what he thought, he knew not his own heart. It is another thing, as God's children can well tell us, to have a general knowledge of our strength, and another thing to have a particular feeling of it: let us thereupon still remember that heavenly apophthegme, Who so will follow Christ, must for sake himself. Now if Satan find us wisely and warily catechized in this point, then he turns another leaf, and works ou • desperation. Then he shows the difficulties of godliness, our weakness, and the number of our hindrances, to bring us to be discouraged; but this is the more rare evil. Thus Satan finding another corruption, useth another course with us, if he cannot make us easy Christians, he will make us heavy Christians. To raise up such faint hearts the Apostle cries, Be strong; and least any man should reply of his own want of strength, Paul shows what and whose strength he means, namely God's strength, and in the power of his strength this strength is required, when we see it is not good fighting with Satan in his own armor, he is a sophister, dispute not with him in his own logique; he is an orator, beware of his eloquence; he is a Prince, take heed of his power. As Satan in his own cause must use his own strength, so we in the Lord's cause are to trust to the Lord's strength. This doctrine requires rather meditation than declaration, conscience than knowledge to be made of it.

Now to show how we must be strong, it is added, Put on the whole armor of God, &c. It is a pleasant and profitable comparison here used, to show the estate of Christians. As silly soldiers going into the camp cannot hope for any good issue if they be naked and unarmed; so we, if in our daily conflicts we remain vnfenced, cannot think of any better end than to be ouercōmed. But three things here offer thenselves First, it must be God his armor. Secondly, it must be a whole armor. Thirdly it must be put on. There are some in the pride of their wit, and opinion of their learning and policy, that marvel that silly souls lie so weakly under Satan's hand. But alas if one temptation shake them, if one wound of conscience bruise them, they see no learning but learning from heaven, no wisdom, but the wisdom of the spirit can help them; Satan will overcome them in his own armor, and God's cause is defended with his own strength. Now that we must put on all it is plain; for as he were worthy to be counted a fool, that with one piece, or with a few would venture into the battle, seeing the enemy strikes rather at one part not fenced than at all the other covered; so what were it to have one grace of God, what to leave one sin, what to see one want, what to hate one corruption, and yet to lie open in a great many? Lastly, we must put on our harness. Admit a man had his armory never so well stored, and his weapons never so tried, if either he cannot put on his armor, or being armed, wants skill to use it, what doth it profit when the enemy knocks at his gate