Three Decades of Sermons

SERM. 1.

• 1. COr. c. 2. verse. 2. For I determined not to know anything among you save Jesus Christ and him crucified. p. 1.
• The Text divided, p. 3: and handled. 1 Concerning knowledge in General, p. 4. 5, 6. 2 Concerning the knowledge of Christ, pag. 7. 8. And this knowledge hath 3 characters; Fundamental excellent, and soul-saveing, pag. 9. 3 Cautions concerning the use of human learning, pag. 11. 12. 3 Concerning the knowledge of Christ crucified, pag. 13. 14. Applic: what Ministers must teach, pag. 14. 15, 16. 2 What all must learn, p. 16. 17, 18.

SERM. II.

• IEr: 45. v. 5. And seekest thou great things for thyself? seek them not?
• Text divided, pag. 22. Several sorts of seekers, pag. 25. 26, 27, 28, 29, 30.
• The Person seeking, p. 31. 32, 33.
• Applic: Use 1. For exposition, pag. 34. 35, 36, 37. Use 2 For direction in 4 Particulars, pag. 38. 39, 40, 41. Use 3 For exhortation in 4 Considerations, pag. 42. 43, 44, 45, 46, 47, 48.

SERM. III.

• PRov. 11. 30. He that winneth souls is wise.
• The Text divided, pag. 50. 51.
• The Doctrine propounded. That it's a choice fruit of wisdom to win souls unto God, pag. 51.
• Method propounded. 1 the proof of the Poynt, pag. 52. 53.
• 2. 4 Arguments for confirmation, p. 53. 54, 55. 3. Two Characters of him that is likeliest to win souls, pag. 56. 57, 58, 59, 60, 61.
• 4. Applic. 1. For Humiliation. pag. 63. 3. For Direction in 7 particulars, pag. 66. 67.

SERM. IV.

• MAtth: 13. 45, 46. pag. 68. Again the Kingdom of Heaven is like unto a Merchant man, seeking godly Pearls, who when he had found one Pearl of great price, he went and sold all that he had & bought it.
• The Context opened, pag. 69. 70. The Text divided, pag. 71. 72. Two Doctrines raised, pag. 73, Doct: 1. That every true Believer is a Merchant of goodly Pearls.
• Method propounded. 1. By illustrating the similitude in seven particulars. pag. 73. 74. 2. By applying the properties of a Merchant in 6 particulars, p. 78. 79. 80. 81. 82.
• Doct. 2. That every spiritual Merchant-venturer must sell all for the purchase of the pearl of price. p. 83.
• Method propounded.
• 1 The Doctrine illustrated by examples, p. 83, 84. 2 Proved by Praecepts p. 84. Confirmed by 5. Reasons, p 85, 86, 87, 88. 4 Applyed 1 for reproof of ignorant, idle, covetous, profane persons, pag. 88, 89, 90. Use 2. For examination in 3 Queries, p. 90, 91. Use 3. For exhortation in 6 Particular duties, pag. 91, 92, 93. Use 4. For Direction in 5 Particulars, pag. 93, 94.

SERM. V.

• PHil. 1. 29. For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake.
• Text divided, pag. 96.
• Doctrine raised. That it's the Duty of true Believers not only to believe on Christ, but likewise cheerfully and readily to suffer for him, when he calls them thereunto.
• Method propounded. 1. By way of illustration, pag. 67, 98, 99. 2 The Doctrine confirmed by 4 Reasons, 100, 101, 102, 103, 104. 3 The Doctrine applied. 1 For reproof and Discovery of 6 sorts of Persons which will not suffer, pag. 104, 105. pag. 106, 107. Use 2 For Examination in 6 Particular Notes of Trial, pag. 107, 108. Use 3 For Exh • rtation in 4 Preparatives, pag. 109, 110. Use 4 For Direction in two cases. 1 Wh • n have we a call to suffer. A. In three cases, p. 110, 111. 2 How must we suffer? A. 6 Several ways, pag. 111, 112. Use 5. For Consolation in 4 Considerations, pag. 112.

SERM. VI.

• HAb. 2. 3. For the vision is yet for an appointed time, but at the end, it shall speak and not lie: though it tarry, wait for it, because it will surely come: it will not tarry, pag. 113.
• The Context opened, pag. 113, 114, 115. The Text divided and expounded, pag. 116, 117, 118.
• Doct. That in troublesome times when the vision is dark, and seems to tarry, then in a peculiar manner, we should wait upon God for the accomplishment thereof, pag. 118.
• Method of handling the Doctrine. 1. What it is to wait? Ans: In 5 Particulars, pag. 119, 120, 121, 122, 123, 124. 2 The doctrine is illustrated by examples, pag. 121, 122, 3. The doctrine demonstrated by 3 Arguments, pag. 125, 126, 127, 128, 129. 4 The Doctrine applied. 1. For Reproof, pag. 130, 131. Use 2. For exhortation, wherein 8 Propositions are commended, pag. 132, 133, 134, 135. Use 3. for Direction in 6 Particulars, pag. 135, 136, 137, 138. Use 4. For Consolation, pag 138.

SERM. VII.

• AMos. 5. 15. Hate the evil and love the good, and establish Judgment in the gate: It may be that the Lord God of hosts will be gracious to The remnant of Joseph, pag. 139.
• The context opened, pag. 140, 141, 142.
• The Text divided and expounded, pag. 142, 143, 144. 6 Doctrines raised, pag. 145, One handled only, viz:
• That the faithful execution of Justice in a Land is a probable means to move God to extend mercy and compassion towards them, pag. 146.
• Method of handling the Doctrine. 1 From scripure proof, pag. 146, 147, 148. 2 From 3 Reasons, pag. 149, 150, 151, 152. 3. How must justice be executed, pag. 153. 1 How must a Judge be qualified: Ans: In 4 Qualifications, pag. 153, 154, 155, 156. 2 What Rules must be observed in execution of Justice? Ans: In 6 Rules, pag. 156, 157, 158, 159. An Use of exhortation to the Judge in 4 Particulars, pag. 159, 160. To the Bench, pag. 161. To the Lawyers and Grand-Inquest, pag. 162.

SERM. VIII.

• ZEch: 13. 1. In that day there shall be a fountain opened to the House of David, and Inhabitants of Jerusalem for sin, and for uncleanness, pag. 163.
• The Text divided, pag. 164.
• Doct. 1. When the children of God are soaked in their tears of godly sorrow for sin, then in that season divine refreshing consolations come from the presence of God, pag. 165.
• Method of handling. 1 By Scripture Examples, pag. 165. 2 By Scripture Reasons, pag. 166, 167. 3 In an use of exhortation in 6 Particular duties, pag. 165.
• Doct. 2. That there is a Fountain of free grace and mercy in Jesus Christ opened to purge and cleanse his people from all their sins and impurities, pag. 168.
• Method propounded. 1. An Analogy between Christ and a Fountain in 5 Resemblances, pag. 170, 171, 172. 2 How Christ may be said to be a Fountain? pag. 172, 173, 174. 4 Hammers wherewith God usually knocks, pag. 174. 3 False keys discovered, pag. 175. 4 True keys, pag. 176. 5 For whom is the Fountain opened, pag. 177. 6 Considerations, pag. 177. 178. 3 Inferences, p. 179. 4 What are the virtues of this Fountain. Ans: 5. pag. 179. 180.
• 5. The Doctrine applyedin 5 Uses. 1 For Consolation, pag. 180. 181. Use 2 For Examination. 7 Qualifications propounded, pag. 182. 183. Use 3 For Exhortation, pag. 184. 185. Use 4 For Direction in 6 Particulars, pag. 186. 187.

SERM IX.

• PRov. 3. 17. Her ways are ways of pleasantness. All her Pathes are peace, pag. 188.
• Text divided, 189.
• Doct. 1. All the ways of godliness are ways of pleasantness, and full of delight unto the Children of God, pag. 189. Method of handling. 1 Objections answered, pag, 190, 191, 192, 193. 194. 2 The Doctrine proved by particular Instances, pag. 194, 195, 196, 197, 198, 199. 3 The Doctrine confirmed by 5 Demonstrations, pag. 200, 201, 202, 203, 204. 4 The Doctrine applied in 5 Uses. 1 For conviction in 6 Particulars, pag. 205, 206, 207, 208. Use 2 For Exhortation, pag. 209. Use 3 For examination wherein are 6 Qualifications set down of spiritual joy, differing from natural joy, pag. 211, 212, Use 4 For Direction in 3 Particulars, pag. 212. 213. Use 5 For Consolation, pag. 213.
• Doct. 2. That all the Pathes of divine wisdom or godliness are full of Peace to the Sons and daughters of Peace, pag, 214.
• Method propounded 1 Proved by Scripture, 214, 215. 2 Confirmed by 4 Reasons, pag. 215. 216. 3 Applyed. 1 In an use of information, pag. 217. 2 For instruction in 4 Particulars, pag. 218. 3 For Comfort in an Objection propounded and answered in 3 Particulars, pag. 218. 7 Particular Counsels given, pag. 218. 219.

SERM. X.

• MArk. 8. 36. For what shall it profit a man if he shall gain the whole world, and lose his own soul?
• The Text divided and explained, pag. 220. 221.
• Doct. That the gain of the world can in no wise counter veil the less of one soul; pag. 222.
• Method of handling. 1 By comparing the soul and the world, wherein. 1. Consider the excellency of the soul in 7 Singularities, p. 222, 223, 224. 2 Consider the vileness of the world in 7 Aggravations, pag. 225. 226. Use 1 For terror unto 4 sorts of Persons, 227, 228, 229. Use 3 For exh • rtation in 9. Considerations, pag. 233, 234, 336, 237, 238. Use 4 For examination in 6 Queries, p. 239. 240. Use 5. For Direction. 5 Impediments must be removed, pag. 240. 5 Duties to be practiced, 241. Use 6 For comfort, 242.

IT's storyed of Heraclitus the weeping Philosopher, that when a Question was proposed to him, what was the subject of his serious meditations? He returned this answer, that he was studying to know himself: O profitable knowledge to be thus well acquainted at home! Now the most compendious method of attaining this knowledge is then procured, when we know our own ignorance: So that without Question he's the best knowing Christian, who knows this, that, he knows nothing, as he ought to know. And as in point of knowledge, so also the rule hold • good, in point of practice: He's the best proficient in the School of Christ, who daily practiseth the Divine art of self-denial. For then are we something in God's account, when we are nothing in our own. For a provocation to this duty, look upon the Archetypum: a singular pattern of humility is Christ our Savior, the head of his Church, and there ought to be a conformity between the head and the members. He that was God from all eternity 〈 in non-Latin alphabet 〉 , emptied himself, became incarnate, and wore the rags of mortality: her's a condescension indeed, even the lowest step of humility. The first lesson then which the disciple of Christ must learn, is, to deny himself: And certainly there's nothing lost in a self-denying way for Christ. But this is a difficult lesson, and who can learn it? Counsel a strong man, not to glory in his strength, a rich man, not to glory in his riches, a wise man not to glory in his wisdom, and they will tell you as the disciples answered Christ, This is a hard saying, and who can hear it. This grace of self-denial is a rare her be, and grows nowhere, but in the garden which the Lord hath planted. O what an excellent thing it is for a man to be out of love with himself! that plant had need of much watering from Heaven, before it can be brought to such a maturity. My Apostle is an example, instar omnium, When those 〈 in non-Latin alphabet 〉 of Greece expected quaint composures, and flashes of Rhetoric, he treads quite Antipodes to them, drawing his lines after another and exacter copy. The simplicity of preaching the Cross of Christ, is his Apology. And to strain for sublime raptures upon such an argument, were a mere solaecisme. Here's one that's every way an accomplisht scholar, and yet knows it not, it may be verified of him, what Homer speaks of Nestor: His words were sweeter then honey. At Lystra he was styled Mer • urius, the God of eloquence; yet he shakt off all these tickling enticements. He makes of all these an act of oblivion▪ Dele dehinc ex animo, 〈 in non-Latin alphabet 〉 . If Christ may be formed in him, he's fully satisfied, and will say with Jacob in another case, I have enough: now let me die, I have all, for I have the knowledge of Christ Crucifi'd. Weigh all other kinds of knowledge in the balance of the sanctuary, and they will prove too light. This I say, even the knowledge of Christ will always preponderate. A long time modesty kept in his own commendation, but at last it could hold no longer, least it should conceal a truth. He professed with a thankful heart, 1 Cor. 14. 18. that he spake with tongues, more then all the Apostles, and yet here he takes no notice of them: It's the property of art to conceal it self. St Paul was an accurate linguist, and yet so lowly as he would not be reputed so. Nay, besides all these he had the best helps of education: He was train'd up at the feet of Gamaliel, a learned Rabbi. He hung upon this Doctors lips, ready to take every word that dropt from his mouth, and improve it to his best advantage: Yet notwithstanding, all the polite learning, which he took up at the feet of Gamaliel, in all humility he lays down at the feet of Christ. Peruse his Protestation, in the verse immediately preceding my Text. And I brethren, when I came unto you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. However others make ostentation of learning, and through an ambitious affectation of eloquence, preach themselves and not Christ: yet I that am a minister of Christ, and called to be his Embassador, make conscience to go beyond my commission to add the compositions & varnishings of human eloquence, lest I detract from the simplicity that is in Christ. You Corinthians may expect eloquence, your City (as it's attested by Cicero) was the Eye of all Greece: However, I am resolved to deceive your expectation. Here I am (saith he) Agens consilio, I do it upon most serious advice, and mature deliberation: this is the upshot of my praemeditated resolution: My conclusion I retain inviolable, 〈 in non-Latin alphabet 〉 &c. Non eximium duxi so Calvin. Non statui, so Tertullian, Non judicavi, so Erasmus. These versions give light one to another. My text is the determination of Paul the great Doctor of the Gentiles. In the unfolding whereof I shall not crumble the bread of life into an overcurious division, least I divide the sense.—Out of the words I commend to your observation, three remarkable particulars.

1. The Apostles profession or resolution 〈 in non-Latin alphabet 〉 , I determined to know. 2. The object of his profession expressed, 1. Positively, 〈 in non-Latin alphabet 〉 , Jesus Christ, 2. Privatively and by way of Antithesis, 〈 in non-Latin alphabet 〉 this and nothing else. 3. The Condition or Qualification of the object, 〈 in non-Latin alphabet 〉 , and him crucified. Homo naturaliter appetit scire. Every man by nature is desirous of knowledge. In point of knowledge, the cry in general, is, with the horseleeches daughter, Give, Give. There's no satiety in it. Of all other goods, knowledge is to be set at the highest estimate. And of all sorts of knowledge the knowledge of Christ is superexcellent: and if we raise the Climax higher, that knowledge which concerns the Cross of Christ, is most excellent, sweet and comfortable. You see then that I am warranted by my Apostle, to outbid all the knowledge in the world. The knowledge of Christ transcends all the knowledge in the Universe. This is the wisdom of God in a mystery, 1 Cor 2. 7. It's that which the blessed Angels desire to peep into, and they use more than ordinary diligence. Its beyond the sphere of their apprehension. Let all human learning unveyle to this. Let all secular knowledge rise up, and give up the bucklers. Let the profoundest Philosophers, those Glimmerers, and (as I may say) Night-worms in Divinity, learn so much knowledge as to know their ignorance. All their Lamps twinckle, and cannot illuminate the soul of man. What clouds and mists are there in the most exquisite Arts and Sciences, until they be dissipated, by the sun of righteousness. Extract the quintessence of the most elaborate volumes of Philosophers, (though things in themselves of precious value,) yet compared with the knowledge of Christ, they are but brutish ignorance, no better then those husks which the Prodigal son fed on, devoid of all real solid nutriment.

In the discussion of this excellent knowledge, for my more methodical progress, I will resume the parts of my Text in their proposed order, taking my rise at my Apostles profession 〈 in non-Latin alphabet 〉 , I determined to know.

You hear my Apostles determination is unalterably fixed upon this principle, to be a knowing man, He hath discovered a gemme in the field, of superlative value, and therefore he digged hard in the mines of wisdom, to get possession of it.

Non nisi sublato reperitur gemmula saxo.

T'is no marvel that the Apostle should be so eager in the pursuit of knowledge. The Minister of the Gospel as well as the Priest under the Law, ought to be a man of knowledge. For the Priests lips should keep knowledge, and they should seek the Law at his mouth for he is the messenger of the Lord of hosts, Mal: 2. 7. Hence Calvin concludes that be ought to be a Teacher. An ignorant minister is none of God's making, for God gives gifts, where he gives a calling.

How then can a man attain unto the riches of wisdom; unless he hath the key of tongues to open them unto him? Hence it comes to pass, that diversity of tongues are reckoned with the choicest persons, and things as Apostles, Prophets, Teachers, Miracles, Gifts of healing; Helps, Governments, 1 Cor: 12. 28. How much is a Divine accommodated, by the knowledge of tongues? For how can he beat out the meaning of the holy Ghost, unless he understand his language? Mee thinks then, our desires should be raised, to as high a pitch as Solomon intimates, Prov: 18. 1. Through desire a man having separated himself intermeddleth with all wisdom. This separation is lawful, to leave company to study the harder, as Mercer observes. A scholar will find special use of Arts, and Sciences: they enrich the mind with knowledge, and help to untie many knotty Controversies: Let me then persuade you to compass these spoils of the Egyptians, to leave no pains unattempted, in the pursuit of learning. Arts and Sciences caught a fall in Adam: How prudent a course would it be for us, to raise a building out of those ruins, and to have that part of God's image restored? Solomen excelled the learned'st and put down the skillfullest in their own Art. 1 Kings. 4: 30. There's made up a catalogue of his knowledge in natural things, And they pass under the seal and signature of the holy Ghost, as being subservient unto Religion, and therefore of great price, dignity and value. Moses who (as they say) lived in Hermes Trismegistus time, was learned in the Mathematics, and all things that appertayn'd unto human learning: The Text is clear: And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds, Acts: 7. 22. If any be enemies to University learning, I conceive with St. Jude. v. 10. They speak evil of those things which they know not. Their ignorance (as Junius observes) is uncivil, unjust malicious and impious: They may fitly be compared to the fox in the fable, who said, the grapes were over bitter, because they were above his reach. None but an Ignoramus is an enemy to knowledge. Thus you see how we ought to prize knowledge where ever we find it. But let us confer our principal pains for the attaining of that knowledge which only, will make us wise unto salvation. Throughout the whole book of Proverbs a wise man and a godly man, are convertible terms. Religion is therefore called the way of understanding, Prov: 9. 6. And it is the high commendation of a wise man, Prov: 1. 5. That he will hear, and increase learning: and a man of understanding shall attain unto wise counsels.

This is the end of Christ's coming into the world, to be a light unto it. John: 1. 9. 〈 in non-Latin alphabet 〉 . The Lord is our illumination, and that true knowledge into which we are translated, so Clemens Alexandrinus, By his knowledge, shall my righteous servant justify many, I say: 53. 11. And it's David's prayer, O continue thy loving kindness, unto them, that know thee, Psal: 36. 10. Knowledge is the foundation of all other graces: Faith, Hope, and Love, are grounded on knowledge. It's God's first work to illuminate the understanding: The seals fell off Paul's eyes before he became a preacher of the Gospel. The promise is to those whom the father draws, John: 6. 45. that they should be 〈 in non-Latin alphabet 〉 , all taught of God But this Promise excludes not the preaching of the Gospel, as learned Rolloc observes on the place: And that you may know, where this knowledge resides, let me assure you,

That, it ever lodgeth in an humble breast. The knowledge taught of God is an humble knowledge. But when God opens a man's eyes and gives him the spirit of understanding, he then discerns in himself, more ignorance and folly then knowledge. After that he hath studied this domum interiorem, his own conscience (as Bernard sti • es it) he knows more ill by himself, then all the world can acquaint him withal. As the consideration of his primitive integrity may be scientia inflaens, so the review of his original praevarication, may be scientia humilians: As that may pusse up, so this may humble. It's the greatest honor of the learned'st Rabbies, to be men of the humblest spirits. And the more humble they are, the greater proficiency they make in knowledge. Let them consider; what they have is derivative: Quid habes, quod non accepisti? Their abilities are not their own, but so many talents concredited unto them, of which they must stand accountable unto him, who is their Lord and Master. It's undoubtedly true, that, the most ignorant are apt to think best of themselves. The Laodiceans were well conceited of themselves, and the reason was, because their eyes were not opened.

Neither doth divine knowledge float in thy brain, but secondly it works a reformation, upon thy heart, and life: To depart from evil is understanding, Job. 28. 28. Hereby we are sure that we know him, if we keep his commandments, 1 Joh. 2. 3. this is a 〈 in non-Latin alphabet 〉 indeed, of a man of knowledge: Hath thy knowledge an effectual influence upon thy life and conversation? Doth it quicken thy love to Christ and inkindle thy zeal for his glory? When the spirit of wisdom breaks in upon thy soul (just as when the spirit of God came upon Saul) it makes thee another manner of man, this spirit is a fire, to purge thy corruptions: It's water, to allay thy passion: It's a wind to blow and scatter thy swelling thoughts of vanity. May that popular rumor never be verify'd of our age, that, never was more knowledge, and never less practice. Now, when knowledge abounds, as the waters cover the seas, where's the return of a sanctified conversation? He's truly the knowing man, who reduceth his knowledge into practice. Knowledge and practice should go together in a mutual equipage, being conjoin'd in an indissoluble union by the Holy-Ghost. If then God hath advanced you to places of higher dignity, God expects from you more duty and obedience. If God hath bestowed greater gifts on you, he expects better fruits of holiness to be manifested throughout your whole life and conversation. For where much is given, much is required. He's a man of learning, that is a man of a sanctified conversation. I remember that Bernard gives a direction or two for knowledge, ut scias, quo ordine, quo studio, quo sine. For order, that must be known in the first place, which most nearly conduceth unto thy salvation. For study, that must be studied, which is most worthy of thy love: and as for the end, that must not be curiosity, but the edification of thy own, and thy brothers soul. These directions in my Text, meet as lines in the same center. Christ Jesus is first to be known, worthiest of our love, and the end of all our knowledge. This puts me in mind of my second particular, the object of my Apostles resolution 〈 in non-Latin alphabet 〉 to know Jesus Christ.

In these Epistles, St Paul useth the name of Jesus, above 500 times, and no wonder, for in this name there are above 5000 treasures: Yea, in it, all the treasures of wisdom and knowledge are reposited. If you would Anatomize all Paul's Epistles, you should find the sacred name of Jesus written in the heart of them in golden characters, as truly, as they falsely report, it was seen in the heart of Ignatius Loyola; that grand Impostor. I have read, that Phidias made a buckler for Minerva, wherein his own name was so curiously engraven, that it could not be took out, without the dissolution of the whole frame. So Christ hath divinely wrought his name in the Scriptures, and that so accurately, in so much, that you cannot take it out, but the truth will fall to the ground. Christ is the complement and perfection of all science, the ground of all consolation. Hereupon the Prophet concludes triumphantly: I will rejoice in the God of my salvation, Hab. 3. 18. 〈 in non-Latin alphabet 〉 . Our knowledge and spiritual paradise is our Savior: So * Clemens Alexandrinus. O then above all thy gettings, labor to get this understanding, to know Christ and him crucisi'd. Have this, and thou needest no more: It's that unum necessarium the only requisite. A man may read 20 Lectures in Aristle, and yet be never the more moralliz'd man. All Plato's and Aristotle's Precepts meddle not with heart pollutions, nor tend to the Reformation of the inward man. A man only acted by principles of nature, cannot correct the least vice. It's beyond the sphere of it's activity to discover sin in it's proper colors, I mean the siafulnesse, and pollution that is in sin. 'It is true a temperate Socrates, a just Aristides, a covenant-keeping Regulus, shame many of us Christians, and will rise up in judgment against us, and condemn us, but their morality could not advance them, to the third Heaven. The eye of natural reason was too dim, to discern Christ erected upon a pole. Their charity then justly deserves the check, who enlarge the way where Christ hath streightn'd it: The text is express, there's no other name given under Heaven, whereby we must be saved: Till this truth be expung'd out of Canonical Scripture, I shall never admit any scientiam mediam, or postern door, to let in those, who are without the pale of the Christian world. As for those Jesuited persons, who advance nature and deprave grace, the time may come when upon conviction of conscience, they may be forced to conclude with Bellarmine's Tutissimum est &c. It's the safest way to rely upon the grace of God: when as that idolized 〈 in non-Latin alphabet 〉 will prove an Egyptian reed, to give them the slip in their greatest necessity.

Now it's requisite, that I should put a difference between the precious and the vile, and distinguish that knowledge which is so in reality and truth, from that which is counterfeit, and only personates a Christian. View it in these distinguishing characters: This is a fundamental, an excellent, and a soul-saving knowledge.

1. I say, this is a fundamental knowledge. The knowledge of Christ is the sum and substance of all Divinity, the scope of all the Scriptures, the very pith and quintessence of all religion, even that, which is (without controversy) the great mystery of Godliness. The Scripture is the field, and Christ the pearl of price; The Scripture the Box, and Christ the precious ointment. Pretiosum opp • balsamum in gemmeo myrhothecio. Christ is called in Scripture 〈 in non-Latin alphabet 〉 , The word 〈 in non-Latin alphabet 〉 , as though every word in Scripture didre-echo this precious word. The Apostle sets it down unto the life, Eph. 2. 20, 21. And are built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner stone, in whom all the building fitly framed together, groweth unto an holy temple in the Lord.

2. Add hereunto, this is an excellent knowledge. The Apostle, though a man of incomparable gifts, yet accounted all things but loss, and dung, in comparison of this, Phil. 2. 8. 〈 in non-Latin alphabet 〉 , Be they what they will, honors, riches in their greatest estate and confluence, arts and sciences, in their resplendent lustres, let them be virtues which beautify the mind, yet when they come, in competition with Christ, they pass under such a censure, 〈 in non-Latin alphabet 〉 , loss, and garbidge, the most vile and contemptible things in the world. This knowledge must needs be amiable, because it proceeds from Christ the fairest of ten thousands.

And lastly, for the complement of all, this is a soul-saving-knowledge. When all Philosophical speculations puzzle & non plus thy understanding, and cannot administer the least auxiliaries unto thee (For the natural man perceiveth not the things that are of the spirit of God) then when thou hast the spirit of discerning to see their emptiness, and impotency, Christ darts a ray of supernatural knowledge into thy soul, infuseth into thee new principles, a renewed nature; And now thou discernest with another manner of eye, for the spiritual man knoweth all things. Thou must then have a better master then Aristotle to teach thee. This knowledge can nowhere be learnt but in the school of Christ. A man may be admired for a great Gnostic, as accurate a Text-man (as Buxtorfe records of the Jews) as to know every letter in the Bible, and observe every point (as the Masor • t • es do) yet all this while he may be a mere stranger to this soul-saving knowledge. For if the Doctrinal truth of Scripture, be not made an experimental truth unto thy soul, and conscience, though thou mayst be reputed a great scholar, yet thou art far from being a good Christian. When Christ comes into thy soul, by his grace, he renews thee in the spirit of thy mind, he purifies thy nature, reforms thy life, redeems thee from thy vain conversation. When his gracious face shines upon thee, he makes his ways and saving health known unto thee, as it is Psal. 67. 2.

Thus I have endeavored to describe the object of this knowledge positively considered, lett's now view it as privatively, and by way of Antithesis set down in the text, 〈 in non-Latin alphabet 〉 , only, or nothing else besides Jesus Christ.

Q. But doth no other knowledge pass currant? Doth my Apostle use a kind of Ostracisme, to banish all secular learning out of the school of Christ?

A. Doubtless such an interpretation stands not with the sense of my Apostle. Nulla mihi scientia tanti fuit; ut aliud cognoscere appeterem, quam Christum, licet crucifixum, So Calvin. He esteemed no knowledge equal to the knowledge of Christ. Per sapientiam verbi • vacuatur crux Christi. By eloquence of words the Cross of Christ is made of none effect: so Aquinas upon the place. But these two agree with Estius and Pareus, who are no enemies unto human learning, but they much disrellished the affected eloquence of new-fangled preachers, who rent the people a sunder, from unity to mutiny, from faith, to faction, and so tear the seamlesse coat of Christ. They bragd of Cardans vain glorious humor (otherwise a man of wisdom) who making a catalogue of renowned worthies, inserted himself Hi • ronymus Cardanus in the number. So these instead of preaching Christ in all humility, are not ashamed to vent the frothy issues of their abortive brains, rather to tickle their auditors ears, then to affect their consciences. Therefore to this poison, my Apostle prescribes a sovereign antidote, and that is to preach Christ and him crucified, Sola Christi cognitio sufficit ad salutem, saith Pareus. The knowledge of Christ, is alone sufficient unto salvation: but he adds further, sed cum aliis conjuncta, tanto erit jucundi • r: but mixed with other sciences, will relish some palates the better. Having a spice of human learning, it may win upon men's affections, and so take the learned in their own Art. Augustine going to have his ears tickled, had his heart touched, and got Christ to boot, with the eloquence of Ambrose. A Minister ought to preach in the most winning way, and ought to endeavor by a pious kind of fraud (not in a Popish nor Machiavilian sense) to insinuate himself, into the affections of his Auditors. I ground my assertion upon the Apostle 2 Cor. 12. 16. being crafty I caught you with guile. The preacher studied acceptable words, Elegant composures, and apposite expressions are commendable. I know not anything to the contrary, but an Egyptian jewel may be dedicated to the service of the sanctuary. The Apostle quotes Menander, Aratus, Epimenides, Heathen Poets, that so he might foil the Gentiles with their own weapons: Chrysostom upon my Text saith The Apostle, who knew greater things of art, could not be ignorant of these lesser things: yet, he would relinquish his learning, deny his parts, seem to be ignorant of his gifts, that by this means, he might gain the people to the knowledge of Christ. The Apostles Acts 4. 13. were accounted by the Counsel 〈 in non-Latin alphabet 〉 illiterate men, even Idiots, (as the word is commonly Englished) yet these God used as instruments to confound the wisdom of the wise, and to put to silence the most knowing men. We read in Daniel of a stone without hands cut out of the mountains, which battered all the rest in pieces: so the Gospel of Christ in its purity and simplicity, without the help of human policy or contrivances, throws down all the towering thoughts of men, it levels mountains as low as the valleys, and casts down the high and mighty from their seat. Its the arm of the Lord, Is. 53. 1. Its the power of God unto salvation, Rom. 1. 16. Yet all this while, though I admire divine learning, and prefer it to the highest place, accounting all knowledge none at all to the knowledge of Christ: Nevertheless I discard not human learning from its office and conveniency, and usefulness in a learned Republic. My hearts desire and prayer is, that the Sun may never set upon our Israel, but that the Schools may flourish in learning and religion, and that the Sons of the Prophets may grow up as young plants, and be as the polished corners of the temple, never wanting honorable encouragements. But for the prevention of abuses which are apt to creep in, I hope a caution or two will not be unseasonable.

1. Before you make use of human learning, labor to cleanse and purge it. There's much dross in it and therefore it must be refined. It requires an understanding head, to cull out, what is Legitimate and to reject what's spurious. Things must not be took on trust at adventure by an implicit faith relying upon the judgment of Learned Doctors. Theres a Lydius Lapis, to discern true from counterfeit. Ad Legem & Testimonia: Examine all Doctrines by the Touchstone, which is the Word of God. Take heed that thou bring not in those things, which contradict the principles of thy faith. Better to relinquish thy author, & sacrifice him to the flames, then flinch one tittle from the rule, which is the word of God, and so make shipwreck of faith, and a good conscience.

In the next place, be advised to make all human learning subservient, and subordinate to divine. Hagar was courteously entertained whilst she was a servant, but when once she domineer'd and despised her Mistress, she was turned out of doors. The comparison is obvious, between humanity, and divinity. If that, being but a handmaid, flaunt it and outbrave her Mistress, let her be casheired in the same manner. The captive woman must have her nails pared, and her head shaven, before she might be entertained for a wife. In like mannner, we must pare off all the superfluities, protuberancies and excrescencies of human learning, before it can be dedicated to the service of the Lord. As Moses in his glorious luster, put a veil before his face; so were it an act of prudence sometimes to conceal a man's self. The veil of silence is, oft times, the best attire of sobriety. A fool, saith Solomon, speaks all, but a wise man holds it in, till afterwards.

3. Use human learning with moderation, and modesty; The gold sanctifies not the altar, but the altar the gold. Human learning improveth not divine, but is it-self improved by it. Arts are holy in their use only, which is, to attend upon sacred knowledge; And whilst they do so, the law entitles them to some kind of holiness: Nam quae sacris serviunt, profana non sunt. Surely then, that Painter discovered abundance of folly, who when he could not make the Picture handsome, then fell a daubing of it: A remedy worse than the disease. Onesilus his head (as I find it in Herodotus) when it was empty of brains; was filled with honeycombes: such are those (and may they never come near our Athens) whom I may term capita sine cerebro, brainlesse, or brainsick heads, who glean tares from a stage, and scatter them in the pulpit: Whilst Jesuits and Postilers are mustered up by scores, scarce one quotation of Scripture.

This is just as if a man should forbear wholesome food, and gnaw hungerly upon flint stones, according to the Similiti •• of Robertus Guleus: The Lord complains of this Epidemical disease, Jer. 2. 13. My people have committed two evils, they have forsaken me the fountain of living waters, and hewed them out cisterns, even broken cist • rnes. Would Jeromes dream, might instruct our morning thoughts. • e dreamed that Christ said unto him: Inveni te magis Ciceronianum, quam Christianum. Away with such lines of luxuriant fancies, strong you may call them, but by an Antiphrasis, they are as weak as water, and cannot quench the drought of a thirsty soul: What's the shell to the kernel? What are all these outsides to Christ Crucified? We cannot preach Christ in any other method, but we shall bewray our own vain-glory, betray the honor of God, and the souls of his people. When poor souls lie a bleeding, and they cry out, None but Christ, what advantage will all the froth of wit afford them? When all the flourishes of wit are empty, and can do no good, there must be a real solid thing (as I may say) Corpus solidum succi plenum, that must add a word of comfort to a troubled spirit. Let me beseech you in the bowels of Christ, that you would preach Christ, and that in all humility. God advanceth the low in spirit: he's the best Preacher, and he will reap the best fruit of his pains, who endeavors to condescend to the capacity of his Auditors. Perspicuity is the ornament of an Orator, and the humble preaching of Christ crucified, is the grace of a Sermon. And so I am fallen upon my last particular, 〈 in non-Latin alphabet 〉 , and him crucified.

Here's a man of the right stamp indeed: What the Jews accounted a stumbling block, and the Greeks foolishness, he accounted his only glory. God forbid saith he, that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world, Gal. 6. 14.

Q. But why doth the Apostle so often inculcate this expression, Christ crucified? why not Christ incarnate, or Christ risen, ascended, and glorified? why not Christ rather in his Robes, than now in his rags?

A. I answer, without the knowledge of the cross, the knowledge of Christ will profit us nothing. Upon that he was made 〈 in non-Latin alphabet 〉 a curse for us to redeem us from the curse of the law. Christ made our atonement upon the cross, where he felt the Phials of God's wrath poured down upon his righteous soul, having assumed the Person of an offender.

Where then is the wise, where is the scribe, where is the disputer of this world? Hath not God made foolish the wisdom of this world? Are swelling words suitable to this exinanition of the Son of God? Is a losty style correspondent with this abasement, Is it fit to discourse sweetly & delightfully upon gall & vinegar, & to beset nails and thorns with flowers of Rhetoric, and to bring our Savior in pomp of words, and vain-glorious pageants of Art unto his cross? This is not to preach Christ, but to preach a man's self in a vain glorious affectation of eloquence: Herein consists the duty of a Minister, for matter to preach Christ only, for manner with all humility and him crucified: This is the preaching when all's done; this I may term the very Art of preaching, which directly tendes to the Glory of God, and the salvation of souls. Admit a man be of never so mean a presence, and men come to hear him possessed with a prejudicate opinion, yet if he labor to divide the word aright, and to speak to the conscience, rather than the fancy of his Auditors, O! what wonders doth the Lord work, by weak means? As by rams horns, the walls of Jericho, were battered in pieces: and by earthen pitchers the huge host of the Midianites was discomfited: so by that preaching which the wits of the times, and men that applaud their own fancies account empty and foolish, the Lord works miraculously in the conversion of souls. It's the Apostles assertion; For after that in the wisdom of God, the world through wisdom knew not God, it pleased God, by the foolishness of preaching to save them that believe.

Thus having endeavor'd to beat the corn out of the ear, suffer me now to grind it at the mill. Application is the life of every sermon, Let me then entreat your patience, in a few words, to press what hath been said, unto your practice, and then I shall put a period to my discourse.

Marlorate, out of Calvin, draws two inferences of practice: Quid docendum first, and then Quid discendum afterwards: Christ crucified, is the substance of all, that we can preach or hear. It's a lesson can be never enough taught, and never enough learned.

In the first place, seeing this is that lesson, which we all ought to teach (Fathers and Brethren) suffer I beseech you, the word of exhortation, to confer your best endeavors to put in practice this excellent method, and exquisite art of preaching Wast not this precious lamp of the sanctuary, in making 〈 in non-Latin alphabet 〉 , circumstantials, the main employment: What's this but to tithe, mint and cummin, and to neglect the weightier matters of the law. 〈 in non-Latin alphabet 〉 . Ther's one most needful Doctrine, which you ought frequently to inculcate, and make deep impressions upon the conscience, and that's the knowledge of Jesus Christ and him crucified. I cannot sufficiently admire how sacred is the ministerial function What a great honor is it to be employ'd in Embasy for the King of heaven! O! what fidelity is requisite in the discharge of so concerning a message? You are God's sword hearers, bear up that sword which he hath put into your hands: The Lord hath promised to be your portion. And if I invert the order of the words, that they which live upon the Altar ought to serve it; it's a piece of the same truth, as well as that; The Lord hath so ordained, that those which serve the Altar should live upon the Altar. The readiest way (I conceive) to suppress, schisms and divisions, is by preaching the power of godliness. This is the way to stop the mouths of Gainsayers; when they see that self is not the main Engineer, nor the promoting of a man's own particular ends, and interests, but the glory of God, and the love of Christ constrains a man, then they are put to silence, and have nothing to gainsay. We read how Moses, in his own cause, was the meekest man upon the face of the earth: yet transported with zeal in the cause of God. A spirit of discretion is required in a Christian, least he may quickly pluck down with the one hand, what he endeavors to build up with the other Moderation is much talked of; it's a goo • to be desired: For oft times it serves as a golden bridle, to curb a passion. But Calvin's caution to Melanchth • n, is worthy of your observation: Take heed (saith he) that moderation do not quench thy zeal. Meekness and silence, doth good, and is commendable in a man's own cause. It's a man's glory to pass by a personal injury: but when religion suffers and the cause of God lies a bleeding then to be silent, argues a spiritual stupefaction, as if a man were possessed with a dumb Devil. When men preach their own inventions, teaching for Doctrines, the traditions of men: When men deride the way of holiness, casting nicknames and aspersions of Puritans Precisians and I know not what upon them, that so they may render their persons, and profession odious, just as thy dealt with the Saints in the Primitive Church, who were put into bears-skins, and then worryed: When men are not afraid to exercise their wits, to be witty even unto blasphemy, to cast a slur or a jest upon that sacred word, by which one day they shall be judged; This is not to preach Christ crucified, but it's to crucify him afresh, and to put the Lord of glory to an open shame: When men like Jehu drive furiously, mistaking a passion for zeal, and so oft times spoil a good cause in the carriage, this is not suitable to that meekness, that was in Christ. Let not then any humor or opinion sway thee; there's nothing so dangerous in religion, as this compliance with humors, and fancies, and siding for self-interests and advantages. The Spirit of God must be thy Pilot to s • ear thee, and the word of God must be thy compass, and the glory of God ought to be in thy eye as the scope and end of all. Take nothing upon trust, but imitate those noble Bereans, who let nothing pass, without due examination: For we read that they searched the Scriptures daily, whether those things were so.

2. As you have heard what we must all teach, so you shall hear what we must all learn, viz: Christ crucified, Let me then persuade you (as Jerome doth in an Epistle to Paulinus.) Let's learn that knowledge on earth, which will carry us unto heaven. May it never be verifi'd of any of us, that, we seek our own things, and not the things of Jesus Christ, and that we resemble Mercuries statue, that point the way to others, but move not one step ourselves. A good life is the best commentary of a good sermon, and the best con •• tation of a slander. The shepherd hath discharged his duty, when by his own example, he leads his flock to the waters of comfort. We should all labor to be spiritual builders: As no noise was heard in Solomon's Temple; so my heart desires that there may be no differences nor jarrings, to be heard among us. Quirites, was a forcible word with Caesar, to suppress all his soldiers mutinies: and shall not the word Christiani be as prevalent with us. What said Abraham to Lot, Gen. 13. 18. Let there be no strife between my herdsmen, and thy herdsmen, for we be brethren. So say I, we that are sons of the same mother the Church, servants of the same God, heirs of the same hope, how should we consult the good, one of another, laboring to build up one another in the holy faith, considering to provoke one another to love and to good works. We are 〈 in non-Latin alphabet 〉 , members one of another.

Is there a controversy between thee and thy brother? be not wanting in thy duty to pray for him: this, if anything, will be the reconciler. Imitate thy Savior on the cross: who prayed for his enemies. None are so bad, but they deserve thy prayers, and commiseration; Is thy brother ignorant? do not despise him: Consider who made thee to differ from thy brother, and a greater mercy, requires a greater measure of thankfulness. Copy out that excellent advice of the Apostle, 1 Pet. 4. 8. And above all things have f • rvent oharity among yourselves: for charity shall cover the multitude of sins. This is to learn Christ crucified, when we labor to puri • y ourselves even as he is pure, when we labor to be holy as he was, in all manner of conversation, when we imitate him, in putting on bowels of mercy and tender compassion. My brethren, God hath given you greater measure of knowledge, and therefore he expects from you greater improvements. It was a grievous complaint of Augustine in his time: Surgu • indocti & rapiunt coelum, & nos cum doctrinis nostris detrudimur in gehennam. God grant that our holy life, may be the confutation. Let it never be told in Gath, and published in the streets of Askelon (I wish there were no cause) that any son of Levi should prove a son of Belial, and make the sacrifice of the Lord to be abhorred. God forbid, that in so sacred an order, (as the Ministerial Function is) That there should be any profane Esau's, any taunting Ishmael's, and blasphemous swearers.

We cannot in any wise brook Intruders into the Church: we abhor, and that deservedly, their irregular motions who run before they are sent: wherefore we should all unite our prayers and endeavors in our capacities, and callings to God as one man, to hinder such from ever setting footing in our Israel. If any such be, (as I fear there are) methinks the fearful judgments of God executed upon Uzzah, and Uzziah, for their over-officious services, and intermeddling without a calling, should make them fear and tremble, 〈 in non-Latin alphabet 〉 , so unpreparedly to adventure, upon sacred mysteries. In the interim, let us walk inoffensively and more circumspectly in our life and conversation, and give no just offense, neither to Jew, nor Gen • ile, nor Church of G • d. This counsel is not unseasonable; for we know not what advantage a scandalous life gives unto a common Adversary. If those that should be Seers, yet will be blind; if the Watchmen sleep, and the Sh • pheards leave their flocks to hierlings, then will some of Jeroboams Priests, of the basest of the people, presumptuously usurp the Ministerial function. Take which you will, a negligent Minister who performs not his duty, or one that runs without a calling, of his own mission, and the flatteries of such like himself, they are both abominable, superfluous branches, which God will pluck up and sweep away, as dung out of the Church. Would we then have our callings more honored, and our persons more reverenced, and our Doctrine with more cheerfulness embraced? lets all endeavor to be more conscientious in the discharge of our duties; let us not post off reformation, from one, to another, accusing, and excusing one another, but let's commune with our own hearts, make diligent enquiry into our own bosoms, everyone saying with himself in particular, what have I done? The way to contract greater reverence abroad is to be more circumspect at home, that as we go beyond others in knowledge, so likewise, we should outstrip them in the practice of holiness. Christ in a more special manner hath communicated unto us, the knowledge of his ways: how should we strive with a pious contention, which of us should bring most glory to God, and advance the cause of Christ! It shall be my close and prayer with Moses, that God would put his Urim and Thummim, upon his holy ones, even write upon all our hearts; Holynesse unto the Lord, that so we may be a Royal Generation, a Holy Priesthood, a peculiar people, to set forth the praises of him, who hath called us out of darkness into this marvelous light. I shall conclude with the Apostle, Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work, to do his will: working in you, that which is well pleasing in his sight through Jesus Christ our Lord.

Baruchs Hurt and Cure:

IF ever a word spoken in due season might be compared to Apples of Gold in pictures of Silver, such a one is here represented to your view, being a word of comfort opportunely administered unto a man of a sorrowful spirit. (And) in the front of my Text is a connexive particle, and draws down the Context unto the Text. Take a review of the precedent History in this brief relation. The iniquities of Israel and Judah are full ripe, and now it's high time for the destroying Angel to thrust in his sickle and cut them down: But such are the tender bowels of our Father of mercies, and God of all consolations, that he gives warning before he smites: It's his accustomed method, to leave no means unattempted for his people's recovery, and for the healing of their backslidings. How often doth he draw them with the bands of a man, even with cords of love? What presuasive arguments, what alluring Rhetoric doth he use, enough to break the Rock within thee, even an heart harder then Adamant, and to melt it into the love of God, here behold bowels opened, like the sounding of an Harp, and once more rol'd together. The Lord denounceth most heavy Judgments, and yet in the midst of Judgment entertains some thoughts of free love and mercy. The Lord reveals his secret intentions to his servants the Prophets. He makes the prophet Jeremy of his privy counsel. The Lord himself becomes the inditer of a doleful writing fraught with lam • ntation, mourning, and woe: Jeremy dictates from the mouth of God unto Baruch, and Baruch wrote from the mouth of Jeremiah all the words of the Lord, Jer. 36. 4. Forthwith they are communicated unto the King, and Princes of Judah. The King being no whit affected with these dismal tidings, but rather hearing them as it were in a dream, he cuts the role in pieces, and casts it into the fire; O the Sottish Lethargy of a rebellious sinner! He's settled upon his lees, at ease in Zion, come what will come, he thinks himself secure, that no evil shall happen unto him. Security is the harbinger of ruin. But wickedness stands not still, it's a teeming mother, though of a spurious issue. To make his sin completely sinful, he sends hue and cry to apprehend the prophet, and the scribe: Heel'e be revenged on the instruments, though for the performance of their obliged duty. O ungrateful patient, who when he hath trampled sovereign physic under his feet, straightway plots the destruction of his phycisian! but human power is circumscrib'd with certain limits, and compasses, and cannot go one jot further then the supreme overruling hand permits the motion. Man purposeth, but the Lord disposeth of that purpose as it pleaseth him: God himself becomes an hiding place unto his servants: But the Lord hid them, Jer. 36. 26. the kings express commands must be frustrated, his messengers must return without their errand, for God hath more work for the prophet, and the scribe: A new role must be writ: The national rebellions must stand upon record, legible to posterity: This God gives in precept, and they immediately put in execution. And over and above the text is express in the close of the forecited chapter, that there were added besides unto them many like words. New rebellions renew their sorrows; and continuance in sin, abundantly aggravates the punishment. By this time Baruch is perplexed with multitudes of sorrows, the apprehension of the Kings wrath makes him fear, and tremble, he is sensible of a burden too heavy for him to bear, the weight whereof mak's him fall groveling unto the ground. The Lord becomes the remembrancer of his passionate expressions: Thou didst say, woe is me now, for the Lord hath added grief to my sorrow, I fainted in my sighing, and find no rect v. 3. Addidit dominus scriptionem Scripti vi, one writing after another; I hardly scapit for my former writing, and now I put myself into the very mouth of the lyon, adding a second danger to the former, and so expose myself unto a continual succession of miseries. In the mount, in the greatest straits, and extremities the Lord will be seen. Now comes the Lord and brings out a precious cordial, which he reserved for a languishing condition: Now he shows himself indeed a very present help in this needful condition, and time of trouble. He's the good Samaritan, he powrs oil into the wounds, and binds them up▪ he'l in no wise quench this smoking flax, nor break this bruised reed: O taste, and see, O Baruch, how good, and gracious the Lord is to thee, in particular! There's an universal conflagration, and yet thou art as a brand plucked out of the burning. There's a general massacre, and yet thy life is given thee for a prey, whithersoever thou goest. The Prophet brings this tidings from the mouth of God, v. 4. behold that which I have built I will break down. Goodly edifices must be leveld with the ground, and not one stone left upon another: It followeth and that which I have planted, I will pluck up, even this whole land. The vineyard of God's own plantation must be laid wast, and plucked up root and branch. The Lord, when he begins, will make an end, Laesa patientia, fit furor, Patience abused breaks forth into extremity of fury: his wrath is incensed, and his jealousy burns hot like fire. If anything, (questionless) a shower of tears might quench this burning, but their hearts are unbroken, their fallow-ground is not plowed up; they are past relenting, and so shut against themselves a door of mercy. And now, O Baruch, thou son of Neriah, where's thy sympathy? why dost not thou call thy comforts Ichabods? Dost thou think to fare well at home, whilst the Church of God is under hatches abroad? wouldst thou be in the float of prosperity, whilst the Church is in the ebb of adversity: As the mariners in a tempest rows'd Jonah and cried, what meanest thou, O sleeper, arise, call upon thy God, Jonah 1. 6. so say I, arise, and lay to heart the afflictions of thy brethren. When private calamities come in competition with, public, let the latter preponderate: Thou must not stick to forego thy own rest, ease, tranquility, nay thy life it self, when thou hast a lawful calling to lay it down in these times of horror, and confusion. Let this advice from heaven in my text have an effectual influence upon thy spirit, & tu quaer • res tibi res magnas? ne quaerito: and seekest thou great things for thyself seek them not.

My text may be stilled Baruch's hurt, and cure. If he or any other would with the sorcerer bost himself to be some great one in the world, if he set upon the pursuit of great things in this world, an arrow from God will be sent, and pierce his soul through with many sorrows: there's his hurt. But if so be he become endowed with a self denying spirit, so that sublunary things are below his notice, he can bid adieu unto them, as unsuitable to his elevated affections, he's a man of a singular temper, he'l discern a sun of righteousness with healing wings, there's his cure.

So then in the words formally considered, there's a Question and an answer. In the Question I recommend three particulars unto your observation. 1. An act, and seekest thou. 2. The Object, great things. 3. The persons, one and the same, thou for thyself.

The Prophet anticipates Baruchs answer, and gives it himself, seek them not. This dehortation is diametrically opposite. It stands like the Cherubims with a flaming sword to keep the way of the tree of life. A sinner rides full speed in a swift career of ungodliness: Here's a Remora which purposely meets him, and stops his passage. He's bid to stand, by the watchman of the Lord of Hosts. You see then (my Brethren) what I am to press upon your affections, that ye would get rays'd spirits, and sue out a divorce between yourselves, and the world. The Argument of my discourse is Heavenly mindedness. The enlargement of this Theme is most suitable to these present distractions, where there are such sad thoughts of heart for the afflictions of Joseph, and for the divisions of Reuben. Is it now a time for purchasing of Lands, and revenues, eating the fat, and drinking the sweet, to solace ourselves in all variety of voluptuousness, and epicurisme, to stretch out ourselves in beds of Ivory, to drink wine in bowles, and yet remain insensible of the afflictions of Joseph? If by such projects as these we seek to get a name upon earth, we may build a Babel of our own confusion. But let us learn to deny our lawful pleasures, and make our tears our meat and drink, imitating St James, whose knees (as Eusebius records) became like camels hooss by the assiduity of his devotion. Where's the man that spares the more either from his belly, or his back, that prostrates himself in the dust before the throne of Grace, whose soul is alike affected with J • remies to weep in secret for the sins of the times? I fear our times are just like those before the deluge, eating, and drinking, and making merry. God grant that we imitate not the Swans, who (as they say) sing sweetly before their Funeral. Cast your eyes upon the bleeding condition of Ireland, and that which comes nearer home the miserable distractions of the land of our Nativity: Is mirth, jollity, seasonable at a Fast, or Funeral? Is it a discourse suitable for a dying man to talk of honors, high places, and promotions? shall a man drenched in tears, pursue pastimes, and pleasures? shall humility and lowliness change the scene into pride, and ambition? shall poverty invest it self with stately robes? shalt thou O Baruch, when all the world is in combustion, be so spiritually benumbed, as to have thy heart doting upon the momentary pleasures of this wicked world? doth thy heart hanker after thy pleasures? and with Lots wife, doest thou look back upon the delights of Sodom? Let her 〈 in non-Latin alphabet 〉 be thy warning piece not to seek great things for thyself.

Thus having paraphras'd the words, I shall prosecute them according to my proposed method, intending the question for the doctrinal part of my text: and seekest thou great things for thyself? And the dehortatory answer shall be my use, and application: seek them not. In the unfolding whereof, I shall purposely endeavor to enlarge myself in a plain and familiar discourse, making my text my Apology, not to seek great things for myself, not any sublime composures to gratify any wanton ears of Athens, but to condescend unto the capacity of the meanest Auditor that hears me this day.

In the prosecution of the words I shall not separate the act from the object: they are join'd in the sense, and therefore I will not divide them in my discourse: And so I will resume them jointly: Et quaeris tibi grandia? and seekest thou great things? And now, O Baruch thou son of Neriah, let me once more on this wise expostulate the matter with thee! Is there any such a miablenesse in that thing, whereon thy heart is so wholly enamored? doth the object so necessarily conduce to the completing of thy felicity, that with Rachel thou must have it, or else die? Is thy life bound up in it's life, as Jacob's was in Benjamins, so that for a moment thou canst not forego the fruition of it? what is the reason that thou art so possessed with so much anxiety of spirit? when I see a man bid adieu to all other things, and wholly fix himself upon one thing alone, I presently conjecture that there is some rarity, and excellency in that thing which wholly takes up his affections, and terminates his acquiescencie, as lines in their proper center. Let's then, as Moses did, turn aside, and see what these great things are, whether answerable to the report, and expectation. yea, or no. But alas our pains will be to small purpose, and the issue parallel to the pains, both alike unfruitful. The text calls them great things: by which Vatablus, and some others understand the gift of prophe • y, but this interpretation hath no correspondence with the History, and seems to offer violence to the words: But I rather adhere to Theodoret, a Lapide, Calv. and indeed the general current of interpreters, who by great things understand rest and tranquility, an immunity from imminent, and apparent dangers, a confluence of outward delights and comforts, as riches, honors, and the like: Out of an apprehension of the loss of these, there arose such grievous complaints, and bitter expressions of sorrows: a great infirmity, a practice how unsuitable unto a servant of God! what was not Baruch promoted to so high an honor as to be the Scribe, and Amanuensis of the Lord of Hosts, and shall he be so nice and delicate, as to account his life more precious then many thousands, to prefer his private well-fare; before the weal-public? O faint hearted soldier! Uriah was of a more Heroicall spirit, when David bad him go home to his house, and refresh himself after his journey: The Ark, saith he, and Israel, and Judah abid in tents, and my Lord Joab, and the servants of my Lord are encamped in open field, shall I then go into my house to eat and to drink, and to lie with my wife? as thou livest, and as thy soul liveth, I will not do this thing: Marius in Salust discovered a magnanimous resolution unto his soldiers: Doctus sum hiemem, & aestatem juxta pati, humi requiescere e • dem tempore, inopiam & laborem tolerare. A child of God must prefer the welfare of Zion before his private respects, and interests: he must not dream of his own personal peace in their public calamities, in times of captivity and Jacob's troubles, we must bear a share with them in their sufferings: O brave profession of the Kingly prophet, Psal. 137. 6. If I forget thee O Jerusal • m, let my right hand forget her cunning. That of Moses must be the good Christians choice, Heb. 11. 25. Rather to suffer affliction with the people of God, then to enjoy the pleasures of sin, which last but for a season. But lets take a narrower survey of these great things, and lets consider whether they be worth the seeking after, yea, or no. One man seek's rest, and quietness, these are his great things. Naomi sought out a rest for Ruth: This man would fain sit under his own vine, and under his own fig tree, he's secure with the men of Laish, he resembles the whore, who sits as a queen, and saith no evil shall happen unto her: But ye know the woeful end of the men of Laish: Their security exposed them to their enemies rage and fury: And that Babylonish strumpet shall have death, and mourning, and famine, even all these plagues come upon her in one day, Rev. 18. 8. So the fool in the Gospel, and Nebuchadnezzar amidst their vain glorious boastings were cashier'd of all. When Amnons heart was merry with wine, then was he slain: The hand-writing came out against Belshazzar, and numbered his days amid'st his carousing, and jollities. Agag came delicately, but was presently hewed in pieces before the Lord in Gilgal. Sis • ra took his sleep, but never awakit, but unto eternity. When men seek rest, it will fly from them. When Job promised rest unto himself, he could not find it: my bones, saith he, are p • irced in me in the night season, and my sinew's take no rest, Job 30. 17. Ponder seriously with thyself, how David was a man of wars, and the sword never departed from his house: so perhaps God hath not yet intended for thee a blessing of peace. He'l make a soldier of thee to fight his battles, he'l put thee upon hard services in hard times to try what metal thou art made of: he intends thee for a valiant champion, and combatant. Take heed then of incurring that fearful curse of M • roz, Jud. 3. 23. who came not to the help of the Lord, to the help of the Lord against the mighty. Would'st thou fain sleep in a whole skin, when thousands fall besides thee, and ten thousands at thy right hand? Thinkest thou to be at rest, free from all enemies within, and without? May be God sees it fit in wisdom to exercise thee with some smarting cross, lest otherwise with Jeshurun thou shouldest wax fat, and kick against the Rock of thy salvation. God know's what's better for thee, then thou dost for thyself. May be its a special providence, that thou shalt not receive good things in this life, nor take thy rest in this world. Non ad hoc noc de paradiso voluptatis ejecit (saith Bernard) God hath not cast a man out of paradise, for him to find another paradise in this world. All our rest, and quietness is in God. It's an observation of the Rabbin's, that all the letters in the name Jehovah are quiescent: And they say there's a mystery in it, to show that all our rest is in God alone. Domine fecisti nos pro te, & in quietum est cor nostrum, donec veniat ad te. Lord thou hast made us for thee, and our heart • is never at rest, until it come unto thee, so Augustine. We cannot choose but expect crosses in this world, since we live in the valley of tears. The Canaanites were thorns in the Israelites sides, which the Lord left for their trial: such a man is of a proud, and haughty spirit, God sends an affliction, and bids it take down his pride: Another loves his ease, and lives carelessly, God sends some sharp cross to scour away his rust contracted by want of usage. The emulation between Rome and Carthage was a foil to set out each others renoune and valor. The skilfullnesse of a Pilot is unknown but in a tempest: a Captains valor appears in the day of battle, and a Christians Magnanimity in a fiery trial: so then, to sum up this particular: Let me ask thee, are peace, and quietness, an exemption from cares, and troubles the great things which thou seekest after? O how wilt thou be deceived of thy expectation? quaeris magna, scilicet quietem, & tranquilitatem, thou seekest great things ( i. e. ) rest, ease, and tranquility & invenies misera, scilicet motus, & proc • llas: thou shalt find quite contrary, hurley-burleyes, storms, and tempests.

Another man seek's for promotion, and high places, these are the grandia, his great things for the attainment whereof, he becomes as very a Parasite as were those sordid flatterers of Dionysius, who lickit up his spittle, and prefer'd it before N • ctor: this is indeed 〈 in non-Latin alphabet 〉 an unstable man, as St James phraseth him, who runs with the tide, and varies with the practice of the times: so that oft times the humor of his honorable Mecoenas becomes the compass whereby he'l steer the course of his life, and conversation: But pause a while thou who runst in an eager pursuit after promotion, let me ask thee art thou fit for it? or if so, art thou sure thou shalt not miss of it? honor fugientem s • quitur, sequentem fugit. Honor like the shadow when a man looks towards it, it avoids him, but if a man turn his back from it, it follows him. And whence comes promotion? It comes neither from the East, nor from the West, nor from the South: But God is the Judge, he • utt • th down one, and set • th up another, Psal. 75. 6, 7. How many verify the proverb of the Ambitious, who have a Pope in their belly? How many are their aspiring projects, and how insatiable are their desires? Me thinks the practice of David, should curb them: who went into the Sanctuary of God, and understood their end: and that's specified, Psal. 73. 18. surely thou didst set them in slippery places, then castest them down into destruction. Agrippina tempered her poisons in that meat which Claudius most delighted: And so thy greatest honors may prove thy greatest torments. It's the observation of Abulensis, that those men of renoune who have been most glorious in the worlds accompt have come to most inglorious ends, as Absalom's beauty, Samson's strength, Ahithophel's policy, Asahels swiftness proved their overthrows: and Alexand • r notwithstanding his great conquests, was at the last poisoned. Those quatuor summa imperia the Assyrian, Persian, Graecian, and Roman Empires presently came to ruin: You know the fatal end of Haman the greatest favourite in King Ahasuerus Court, who erst while was advancit above all the princes, and presently after was elevated higher upon a gallows. O then take heed, lest any preferment choke the grace of God in thy soul. C. A Lapide hath a story of Pius quintus, Cùm essem religiosus been sperabam de salute animae meae, Cardinalis factus extimui, Pontifex creatus pene desper • . Every degree of preferment made his condition more disconsolate. But my charity hopes better things of you my brethren, and such as accompany salvation: When I see the failings of my elder Brethren, as on •• e side, I abhor daubing, and flattery, so on the other side I can in no wise brook the practice of an undutiful Cham, to discover their nakedness, where is probable hopes of amendment.

If it were possible we should have peace with all men, and cover one another's errors with the mantle of love: A bad sense must not be entertained, when words can admit of a better construction. May it never be verified of any of us, that our young years condemn our old, and that we grow worse by those dignities, which should make us more dutiful. Let not, O let not your talents be as so many prices put into the hands of fools, for want of hearts to make the best improvement of them. What pity 'tis to see, and I cannot see it without a bleeding heart) that excellent gifts, (and abilities are so often buried in a napkin, or else employed the contrary way, by such who are ingeniose nequam, witty enough to their shame, and infamy: To dismiss this particular instance; thou that art so ambitious of honors; It's a great hazard, whether thou canst get honors, or if got, it's a greater hazard, whether thou canst keep them: & miserrimum est fuisse faelicem. Quaeris magna? Honors, promotions: Invenies parva, little, small things, or else the quite contrary. Thus you see honors, and high places are not the great things worthy of our search, and labor.

3. Another man seeks after riches, and worldly wealth, they are those great things, which set his endeavors a working. This man is still a compassing of corn, and oil, he riseth early, goeth to bed late, eateth the bread of carefulness, and looseth his beloved sleep. Is there a good penny-worth, a good bargain stirring, how doth he labor to compass it? He racks his rents, grinds the faces of the poor, he makes hast to be rich, and this he thinks is the right course, but hees not aware all this while, that he hath put his monies into a broken bag, and that the timber, and stones in the wallwill prove vocal, and cry out against him: the prophet acquaints him with his fatal doom, Jer. 17. 11. As the partridge sitteth on egs, and hatcheth them not, so he that • eteth riches, and not by right, shall leave them in the midst •• his days, and at his end shall be a fool; That wedg of gold which he so idoliz'd, will in conclusion prove his greatest curse: his table will prove his snare, his meat his gravel, his cup his poison, his bed a bed of thorns, because these creatures are not sent in mercy, and so not sanctified by God. And besides we m • y discern by experience, how these covetous earth-worms are crossed in their intentions. They scrape up riches, and know not who shall enjoy them. Oft times God punisheth sin by it's contrary, the sin of covetousness in the parents, with the sin of prodigality in the children, so that they scatter as fast as the other gathered, and wast as profusely, as the other got greedily. God crosseth men in their darling sins, as David was crossed in his beloved Absalom, Absalom in his Kingdom, Amnon in his Tamar. So the covetous are crossed in their greatest confluence of riches; Those very things which they have pursued with the strongest affections, prove unto them the most bitter afflictions. Hereupon Reverend Latimer inculcates this lesson again, and again, beware of Covetousness, beware of Covetousness. Of all other sins, Luther confessed that he found his heart least inclined to covetousness: when some bad stop his mouth with preferment, another answered, hem Germana ista bestia non curat aurum: So Melchior Adamus in his life. Hence Seneca very divinely: Brevissima ad divitias per contemptum divitiarum via, the contempt of riches is a price paid to purchase them.

4thly and Lastly, not to multiply anymore instances: Others propose unto themselves mirth, and jollity, these are their great things: Many have thoughts of Heaven, they promise to redeem their time, as Elimelech promised to redeem the inheritance, but when there came a condition, thou must take Ruth with it, then he fly'd off: I cannot redeem it, lest I mar mine own inheritance, Ruth: 4. 6. So men are apt to say, O if I should take a precise course of life, I should mar my hopes, then farewell all pleasures, and comforts: whereas indeed if we had the spirit of discerning, we should see, that there's no real pleasure but in the ways of godliness: The ways of wisdom are ways of pleasantness, and her paths are peace, Prov. 3. 17. of all other pleasures, I may say, inter amplexus strangulant. What's all the mirth, and jollity of the world but madness, as S • lomon concluded by woeful experience: I said of laughter it is mad, and of mirth what doth it? Eccles. 2. 2. All the mirth of the wicked is like the crackling of thorns, but a blaze, and extinguished. Their hearts are full of gravel, there's a damp upon their consciences. The terrors of God afright them amidst all their mirth, an jollity. The Epicure makes his belly his God. Clem • ns calls his vice by two words which express them to the life 〈 in non-Latin alphabet 〉 , belly phrensy: the brutish drunkard makes his cups his Idols: He's mighty to pour in strong drink, but he considers not, that cups of trembling will follow cups of healthing, and carousing, and that the time will come, when he shall be called to a fevere accompt for those cups, which he hath poured down his own throat, and for those (which he least thinks of) that he hath forced upon his brother. O think upon this in your most sad, and composed thoughts, you whoever you are, that are addicted to your pleasures, that make your recreation your profession, and employment, who eat and drink, and rise up to play: when cards and dice (to say no worse) shall be more exercised then the book of God: when men can have time enough for vain, and unprofitable pastimes, and can have money enough to spend upon a base lust, yet if they be required to set upon a business of weight and consequence, then they complain of want of time, and if they be entreated to extend their bowels of compassion to any of Christ's afflicted members, then they plead poverty; where there are such symptoms as these, you may guess what's the disease of the illaffected parts, and the issue will be lamentable. I have read of a young man, who stood by St Ambrose, and saw his excellent death, he presently said to some of his boone companions, O that I might live with you, and die with him. So many we have who with Balaam would fain die the death of the righteous, but take no care to live the life of the righteous. What wilt not thou forego a pleasure, a beloved sin for Christ? Christ will one day say to thee: could I be content to part with my blood, and couldest not thou be content to part witha lust? Augustine in his confessions hath this notable expression: Quàm suave mihi subito factum est carere suavitatibus nugarum? How sweet is it to me of a sudden to want those sweet vanities! One drop of a racking conscience swallows up an ocean of ungodly joy. Only soul delights leave a sweet relish in the spirit, but carnal pleasures leave a sting in the conscience. By these instances ye may guess at the rest: suffer me to make a brief recapitulation of the premisses. Suppose rest, and quietness, be the great things sought after, whilst we pursue them greedily, vexations, troubles, disquietness of spirit come in thick, and threefold, and dash all. Promotions, and preferments if they be the great things we seek after, they resemble Jonah's gourd, which in one night had it's original, and it's period. Riches and wealth, if they be the great things sought after, these fly away, they prove Egyptian reeds, wells without water, and they start aside like broken bows. Admit pleasures, and carnal jollity be the great things sought after, however the prologue may promise a comedy; yet the Epilogue will discover a fatal tragedy; whatever laughter was extorted, was but risus Sardonicus. All the pleasures are but 〈 in non-Latin alphabet 〉 bitter-sweets; will there not in all these be bitterness in the end? Thus drawing an induction from these and the rest, I may hence collect an universal conclusion: That nothing under the sun is worthy of the labor, and pursuit of the sons of men. Thou then ex meliore luto sictus, who art framed of a better mold, who art employ'd in a more peculiar service for the God of Heaven, O tread not Antipodes, be not unsuitable to thy Lord and master: A shame for a child to be so unlike his Father: Tu tibi ipsi quaeris grandia? dost thou, O Baruch, seek great things, thou for thyself, which is the person seeking, and now bespeaks the continuance of your patience.

This string sounds harsh; It's strange that a man so highly advancit in the service of God should so much forget himself. C. A La • ide checks him thus: solus vis otiari, nil vis pati pro conversione & salute populi? wouldest thou enjoy thy rest alone, and venter nothing for the conversion and safety of the people of God? There's an Emphasis in the word, wilt thou seek for thyself? As supposing the Church, and State should be put into one balance, and thy life in another, wouldest thou desire to outweigh them both? Is thy life more precious then so many millions? Would'st thou be advancit when the Church is brought low? Would'st▪ thou warm thyself at home by thine own fire, when the temple of the Lord is a burning? Questionlesse (my brethren) it's the duty of a child of God to have a fellow-feeling of his brethren's calamities, to lay to heart their miseries, as if they were his own: Private interests must give place to public miseries. Particular relations must be swallowed up in the weal public. Private affairs must cease and be suspended, when mighty, and urgent business of Church and state require our helping hand. Good old Eli’s heart trembled for the Ark of God, he could hear with patience the flight of Israel, and the slaughter of his sons, but as soon as the messenger made mention that the Ark of God was taken, he fell from off the seat backward by the side of the gate, and his neck brake, and he died, 1 Sam. 4. 18. And his daughter in law Phineas wife bowed her self, and travailed, and called her child I • habod, saying the glory is departed from Israel, because the Ark of God was taken, verse. 22. You hear how deeply these two were affected with the Churches misery. It were a prudent and profitable course in such times as these wherein we live to read leisurely over the book of Lamentations, that so our hearts might be framed into a broken temper. And in the failing of this man of God, it should be our wisdom profitably to reflect upon ourselves, and see where's our sympathy in these times of national calamities. I fear most of our Consciences, if they be not cauteris'd, will give in evidence to the contrary: How many are there who grow worse and worse in these perilous times, adding d • unkennesse to thirst, living in all manner of Epicureanism, and sensuality? Now God's judgments are abroad, how few are there that learn righteousness at home? Where's the man that makes such an excellent use of these distractions as to labor to walk more closely with God, and to make his peace with him? Where's the man of Jer • mies temper, who makes his head waters, and his eyes a fountain of tears? Jer. 9. 1. Who eats no pleasant bread with Daniel? who with Job abhors himself, and repents in dust and ashes? we have many water-breaches, and we may fear an innundation. It nearly concerns us to put in practice the prophet Jo • ls counsel: To turn unto the Lord with all our hearts, and with fasting, and with weeping, and with mourning, Joel 2. 12. would we were better acquainted that our Benonies will prove our Benjamins, our sons of sorrow, the sons of our right hand: we should mourn with those that mourn, and share with our brethren in their sufferings. There's more comfort to be extracted out of one days communion with the Saints of God, though in a suffering condition, then in all the jovial society in the universe. It's storyed of Godfrey of Boleyn, that he refused to be crowned at Jerusalem with a crown of Gold, where Christ was crowned with a crown of thorns: A modest act that would not admit such a vast disproportion between him and Christ: and shall we crown ourselves with rose buds, abate nothing of our former delights amidst all these dangers, and perplexities? When one asked Plato how he came to such a perfection of wisdom, he returns this answer: plus olei consumpsi in lampade, quâm vini in calice, that he spent more oil in the lamp, then wine in the cup. May the same be verified of us all: And may not the complaint of the Prophet Isaiah, Is. 22. 12. find us guilty: and in that day did the Lord God of Hosts call to weeping, and to mourning, and to baldness, and to girding with sack-cloth; and behold, joy and gladness, slaying Oxen and killing sheep, eating flesh, and drinking wine: Let us eat, and drink, for tomorrow we shall die: (Blessed be God) we have fasting days enjoin'd by public authority, but have not we just cause to fast for our fasting, and mourn, and be heartily sorrowful that we have mourned, and sorrow'd no more? what a fearful woe is there pronounced against those that are at ease in Zion: Magnifice tibi prospectum vis, & in omnibus procellis, ac tempestatibus, tanquam e portu naufragium publicum prospectare? So Junius upon my text tells us, wilt thou sit at the haven, and see others in a ship-wrack, and not bear a share in their sufferings? My brethren, we sit here in peace: our profession is a profession of peace: We are Ministers of the Gospel, and the Gospel is a Gospel of peace: How should we with united hearts pray for the peace of Jerusalem! our weapons should be preces & lachrymae, prayers and tears are the best armor of proof, most suitable to men of our coats. The Apostles advise must be put in practice: study to be quiet, and to do your own business, 1 Thes 4. 11. Our eyes must be bedew'd with tears: Our souls must be afflicted with sorrow, and with our indefatigable supplications never give the Lord any rest, until he make Jerusalem a praise in the earth, Isaiah 62. 6, 7. O then give not liberty to thy nor satisfy thyself to the utmost though in a lawful pleasure: Labor for the practice of mortification, and learn the divine lesson taught in the school of Christ, to deny thyself. Labor to bring thyself over to a sweet frame of resignation, that thou canst willingly part with thy choicest pleasures, and comforts for Jesus Christ: As those in the Revelations cast down their crowns, so cast down thy chiefest comforts at the feet of Christ. It was an excellent speech of David, 2 Sam. 15. 25, 26. If I shall find favor in the eyes of the Lord, he will bring me back again, and show me both it, and its habitation, But if he say thus, I have no delight in thee, behold here am I, let him do to me as seemeth good to him: so if it seem good in the eyes of God, he can wholly take thy heart off thy comforts, or else give thee them in greater mercy, in a more sanctified manner, and so make thy comforts exceeding comfortable. What canst not thou forego any outward pleasure, any worldly delight now? how wouldst thou resist unto blood, undergo the fiery trial, if Christ should call thee thereunto? If thou hast run with the footmen, and they have wearied thee then how canst thou contend with horses: And if in the land of peace, wherein thou trusted'st they weari • d thee, then how wilt thou do in the swelling of Jordan: Tertullian in his tract de cultu faeminarum hath this observation: Timeo c • rvicem, ne margaritarum, & smaragdorum laqueis occupata, lorum Spathae non det. I fear (saith he) that neck, that is used to pearls, and chains, will not give it self to the sword: Men of delicate appetites, who pamper their flesh, will find it a difficult task to endure any hard-ship for Christ's name. It was an inhumane practice of that Monster Nero, who rejoiced when Rome was on fire. None but beasts will enjoy their pleasures, when the common-wealth is in jeopardy. and religion, and liberty lies at stake. O then put on bowels of compassion, and be alike affected one to another, bear one another's burdens: Let your resolution run parallel with St Paul's: who is af • licted and I burn not? O that instead of burning in lusts, you would burn in love one to another. A blessed alteration. Tudippus, and Phocion being both condemned to die, one of them was afraid, the other recollected his spirits, and in this wise comforted him: Non satis est tibi, Tudippe, cum Phocione Mori? Is it not sufficient for thee O Tudippus, that thou diest with Phocion. A comm • nion with Christ's afflicted members in a suffering condition is accounted their crown and glory. Consider God hath called us unto virtue, and unto glory: It's the Gospels glory to set out unto us high, and glorious things: these we want, and these are worthy of our search: Let's then no more seek after lying vanities, and forsake our own mercy: The dehortation reacheth us home in my text: Ne quaesuris: seek them not, which is the Use, and Application, which I promised you, the close of my pains, and your patience.

Let me expostulate the case with you as the prophet Isaiah doth, wherefore do ye spend money for that which is not bread, and your labor for that which satisfies not? There's no created power which can be commensurate to the boundless desires of an immortal soul: A glutton may fill his belly, but he cannot fill his lusts. A rich man may fill his barns, but he cannot fill his heart: It's triangular, still one angle will be empty: An ambitious man may have titles of honor enough to overcharge his memory, but not to fill his pride: The voluptuous may wallow in sensual delights, he may be a frequenter of profane Theatricall interludes, and yet the hell of his desires remains unsatisfied: why then should men be such fools to seek after other lovers besides Jesus Christ, and to hunt after any other kingdom, besides the Kingdom of God, and his righteousness? how many men's hearts are in aequilibrio pendula, indifferent to which side the balance turns. When M • rdecay was rays'd, many became Jews: and it was the saying of Pamachius an heathen: Fac me Pontificem, & ero Christianus. Such follow religion, as the people did our Savior, for the loaves, and so make it a stalking horse for the advancing of their ambitious designs: but sini • ter respects never prove a sure bottom for the soul to be fixed upon. If the main question of a Minister be, what's the fleece of the sheep, I much scruple whither he hath the heart to feed them. For a man to be wedded to his revenues, and incomes, and not to the discharge of his duty, what's this but to marry the portion, and not the wife. What a great madness is there in men not to trust their honors, dignities, and riches with God, in whose hands they are in the safest custody? what folly is there in men to make their servants their Masters, by Idolizing an arm of flesh, and subjugating themselves unto the creatures, as if they preferred a slavery before a freedom: The Apostle tells us Col. 3. 3. that we are dead men, and is it congruous for dead men to hunt after honors, and the worlds goods? we are crucified to the world: And we are Crucified with Christ: O labor then to answer thy Original: As he minded not high things on earth, as he was wrapit up in heavenly meditations, so should we have rays'd spirits, and sore aloft, being carried with the wings of divine contemplation. It's reported of Lysimachus, that for his staying to drink one draught of water he lost his kingdom. So if we stay for these waters drawn out of the broken cisterns of the creatures we may hazard our precious souls: had we eye-salve from Christ to iliuminate us; we should discern such transcendent beauty in the ways of holiness, so that we should enter an action, and zealously commence a suite against the world, and never let fall the suite, till we have obtained a sequestration between our souls, and these things here below. You may remember that my errand is to you, not to seek after great things, I mean such as are reputed so by the great ones of the world. Who ever sought them and prospered? Nimrod, Haman, Nebuchadnezzar, Herod sought them out to the utter ruin of the seekers. Let the stream be turned, seek the Kingdom of God and his righteousn • sse, and all other things shall be added as supernumerar accruments; O that I could prevail with you to seek those things that are above. It's the glory of the Gospel to set out glorious things: We have a glorious God, glorious graces, glorious company, glorious privileges, and a glorious reward: Had'st thou but a glimpse of those superlative excellencies which are treasured up in Christ, of those glorious things which are spoken of the City of God, which St Peter calls 〈 in non-Latin alphabet 〉 , an immarcessible crown of glory, then thou wouldest be transformed into another manner of man, thy tongue will be touched with a coal from the altar: Thy language wou • d bewray thee to be a denizon of Canaan, thy love, joy, and hope, would be alienated from the world, and wholly center upon God, who is the love, joy, and hope of thy soul. Were there no future reward of godliness, the beauty that is in it self is more amiable, and desiderable then all the Kingdoms of the world, and the glory of them. What said Cleopatra to Marcus Antonius? It's not for you to be a fishing for small fish, but for towns, forts, and castles: And so for those who have the beams of God's reconciled countenance darted into their souls, who have a spiritual acquaintance, and a sacred communion with the great •• God of Heaven, and Earth, It's not for them to be trading for mean things, for the trash, and pelf of this miserable world, but their spirits must aspire unto great things, eternal life glory, and immortality, even the price of the high calling, that is in Christ Jesus our Lord. It's story'd of Edward the first, that he had a vehement desire to go to Jerusalem, but being prevented by death, he gave in charge on his death-bed, that his son should convey his heart thither, and for that purpose he left a great Mass of money: so the Saints though their bodies are not in Heaven, yet their hearts are there, and their conversation is above, though their bodies are here below: O that my words might make a firm impression upon your consciences, that you would put the highest price upon godliness, and account it your honor and preferment, whilst others labor for corn, and oil, and join house to house for the perpetuating of their memories, let me persuade you to labor for the riches of faith, and the riches of Christ, that you may be rich in holiness, and may be truly noble by the divine image stampit upon your souls; you that are called to be God's Ambassadors, his mouth to his people, how dare ye choose rather to be scholars to Pythagoras then to Christ by affecting a stupendous silence; you that have took upon you the charge of souls, do not, O do not maintain your bravery by the price of blood. The time will come when it will be said, shepherd give accompt of the flock committed to thy charge: When Andrew shall come in with Achaia, by him converted to the saving knowledge of the faith, John with Asia, Thomas with India, Peter with the Jews, and Paul with the Gentiles, where then shall the idol shepherd appear, will such an Apology hold, I could not brook the rusticity of the people, it would be a crushing of my hopes of preferment if I should spend my spirits upon such illiterate men. But how darest thou deny thy breath to those poor souls, for whom Christ poured out his precious blood out of his veins? My hearts desire is that all men in place of quality would herein anticipate authority, and feed their flocks themselves, and labor to approve themselves workmen, not to be ashamed, not handling the word of God deceitfully. Happy were it for us, if we could keep a Parliament within ourselves, and save them a labor by setting upon the work of reformation, every man in his own soul, and conscience. He's the best Critick, who makes a Critica Sacra upon his own heart, who labors to understand the Errata of his own life, and to wipe them out with the spunge of Godly sorrow. Whilst we have an heart, and a heart, a heart for God, and a heart for Mammon, whilst worldly pomp, and high place come in competition with the glory of God, so that we would gladly carry a fair correspondence on both sides: if these be our humors, we can never 〈 in non-Latin alphabet 〉 walk with a right foot in the ways of godliness. When thou flatterest thy heart on this wise: O if I shone in an higher sphere, if I had such, and such a place of dignity, I should then labor, to bring more glory to God, thou colludest with thy conscience, and art not acquainted with thyself-deceiving-spirit, how higher places might cause greater precipices. If thou art not qualified for the present condition, I fear thou wilt be more unfit to manage another. This is an hard lesson which I inculcate: what shall the wise man deny his wisdom, the honorable man his honors, the rich man his riches? we say tis a strong stomach that can digest much honey, so it's a strong spirit that is not overcome with the sweetness of much prosperity. It's a true sign that the Eunuchs were on Jehues side, when they cast down Jezebell, who had painted her face in pomp, and glory: so when the world comes in its harlots dress, and enticeth us to all manner of impurity, if we can lend a deaf ear unto its syrenicall enchantments, if we can bid defiance unto its bewitching allurements, this is an argument that we set our faces towards Heaven, that we seek a city which is above, whose maker is the Lord of Hosts.

In the second place, ile add a few directions how we should [Use 2] do to slacken our pursuit after great things, and get our hearts estrang'd from them. 1. For direction, amongst many I shall only advise you to these four things.

1. Labor for a contented mind.

2. Learn to deny yourselves.

3. Study the vanity of the creature.

4. Be acquainted with the fullness that is in Christ.

1. You must labor for contentation of spirit, It's a lesson worth the learning, Phil. 4. 11. I have learned in what state soever I am therewith to be content: what's the reason that the ambitious never ceaseth climbing, the covetous never ceaseth scraping, the Epicure never ceaseth swallowing, but because he is not contented with his present condition? No life to a contented mind, it accounts its poor cottage a kingdom, it accounts its gleanings a granary, its russet beyond all the rufflings in silk, and sattin: satis est divitiarum nihil amplius velle: So Quintilian: This is reckoned by Seneca amongst his beatitudes: beatus est, praesentibus, qualiacunque sunt, contentus, amicusque rebus suis: He indeed is a happy man who is contented with his present condition, whatsoever it be.

Imagine thy present condition to be that which is allotted unto thee by God, and that best which he in wisdom sees most convenient for thee: this was Agars prayer, Prov. 30. 8. Give me neither poverty, nor riches, feed me with food convenient for me. Its a great weakness that makes us weary of our present condition, that we make it our task Sysyphi sax • m volvere, to be in a restless motion, never satisfied: whereas a man of an excellent spirit, if the present condition be not suitable to his mind, he labors to make his mind suitable to his condition: Godlin • sse with contentment is great gain, 1 Tim. 6. 6. No real contentment but in godliness: for where its principled in a man, it casts a man into such a sweet frame, and temper of spirit, that let the condition be what it will, he apprehends it to be sent from God to him, and therefore in all humility submits unto it, making a virtue of necestity; It was an excellent vow of Jacob, Gen. 28. 26. If God will be with me and keep me in this way that I go, and give me bread to eat, and raiment to put on, so that I come again to my fathers house in peace, then shall the Lord be my God. Thus you see how this good man stood affected: Though the Lord had promised him a goodly inheritance, and a numerous posterity, yet he seems not to take notice of it, so he may have God's protection, bread, and raiment be they never so course, he hath set his heart at rest in a sweet contented posture: Ofttimes theres more tranquility, and settledness of spirit in a condition ebbing, then flowing, in rags rather then robes: O then labor for a contented mind, and then thou wilt be rich even in thy poverty.

Secondly, Learn to deny thyself: Thus Abraham denied himself, Gen. 12. 4. who left his native country, his kindred, and his fathers house: This practice proceeded from a principle of faith, as St Paul records it amongst the catalogue of the faithful, Heb. 11. 8. It was the strength of faith indeed which made him go he knew not whither staying himself upon the divine promises, which was better to him then all lands, and revenues: God was (he knew) All sufficient, and his exceeding great reward. Likewise in a personal difference between him and Lot, there he denied himself by giving precedency to him who was his inferior: He gives him his choice, and first refusal of his habitation, Gen. 13. 9. A man cannot be Christ's cross-bearer except he deny himself: A man cannot preach Christ unless he deny himself: A man cannot pray in faith unless he deny himself. A man cannot suffer for the name of Christ, nor perform any service acceptable unto him, unless it arise from a principle of self denial: Let the actions carry never so glorious an outside, enough to dazzle the very eyes of the beholders, yet if self be the Engineer, if self love, and self seeking be that primum mobile which sets all the other orbs in their motion, they are like those wild gourds which spoild the whole mess of pottage, and we may cry out as they did to the prophet, 〈1 page duplicate〉 〈1 page duplicate〉 est m • rs in ollâ, there's death in the pot: there's death in these gaudy services. That student then hath studied to the best purpose, who hath learned to deny himself, The wise man must deny his wisdom, the strong man his strength, the rich man his riches, the scholar his learning. The good Christian must come out of himself in all his duties, he must cast down his best performances, at the feet of Christ, beseeching the Lord Jesus Christ to bear the iniquity of his holiest things: here's the labor, and this is the work: we must leave sin before it leave us. When in the greatest confluence of profits, honors, and pleasures, then a man can lay aside his dignities, and deny himself in his pleasures: when a man is rays'd unto St. Paul's excellent temper of spirit that befits him for any condition, Phil. 4. 12. I know how to be abased, and I know how to abound • very where, and in all things, I am instructed both to be full, and to be hungry, both to abound, and suffer need: When a man can use this world as if he u • 'd it not: When corruption hath matter to breed on then to keep it down in the prime of a man's youth, when his bones are full of marrow, and his body is vigorous, amidst the fruition of delights he can then deny himself, these are the rare qualifications of a self denying spirit: Hence David confesseth, so foolish was I, and ignorant, even as a beast before thee. The nearer a man approacheth to a sacred communion with the invisible God, the more he is abased at the apprehension of his own vileness, and with Abraham, he confesseth that he is but dust and ashes. If then we have been the disciples of Jesus Christ, and have took out of his school this excellent lesson of self denial, then we are better taught then to seek after great things here below.

3. Study the vanity of the creature: It was the upshot of Solomon's verdict: vanity of vanities, all is vanity. What are all things under the sun but bubbles, smoke, fables, wels without water, trees without fruit, broken cisterns, Egyptian reeds, deceitful bows, bags full of holes. Weigh all earthly things in the balance of the sanctuary, and they will prove too light, even lighter then vanity it self. A man trusts to a friend, he deceives that trust repos'd in him. Ziba took an opportunity to slander his master: When we trust to our idols of gold, and silver, either by fire, or water, thieves, or robbers, perfidious servants, or sundry other ways we are brought low, and bereaved of our confidence. Our choicest earthly delights pretend a goodly fair outside, like the Apples of Sodom, but being touched they fa •• into ashes, and cinders. The consideration of the vanity of the creature should cause us to cast off its yoke, and suffer ourselves no more to be under its vassalage. Shall we be so solicitous to seek after our tormentor? how much vexation, and anxiety of spirit accompanies all the worlds darlings? their desires are insatiable crying with the horse-leeches daughter give, give, and the creature cannot satisfy them, the comforts of this present world urge their arguments, just as the Devil urged Scripture to Christ to • halves, taking what serves for their turn, and leaving out what might make against them. They tell you of goodly buildings, preferments, revenues, and profits, but mention not a syllable of the days of mourning, and of that severe account which must be rendered at the impartial tribunal of the great Judge of Heaven and earth. Who then of any understanding will thus seek after lying vanities, and forsake his own mercies? who would join himself associate with this perfidious world a president of all viciousness? it brings us like fools to the stocks, and then laughs at our misery: It brings us upon the rack, and then becomes our executioner. The time will come when the Lord will summon up his creatures; and they all will bring in their Bills of inditement against their dearest minions: and then thou wist find by woeful experience that those darling sins which yielded, the sweetest relish unto thy sinful soul in the acting, will now present nothing unto thee but gall, and wormwood, they will make the deepest wounds, and gashes in thy conscience. If then thou art well acquainted with the vanity of the creature, thou wilt slacken thy pursuit, and forbear such a furious prosecution of those things which are so destructive both to thy body, and soul: if thou knewest how vain all things are in this world, how empty, how deceitful, thou wouldst not hazard thy soul upon such an unprofitable purchase.

4ly, And lastly, Labor to be acquainted with the fullness that is in Jesus Christ. He hath fullness of wisdom to teach thee, of holiness to sanctify, of mercy to pardon, fullness of riches, fullness of merits, and fullness of glory. It pleased the Father that in him should all fullness dwell, Col. 1. 19. Be thy wants many? from Christ thou mayest fetch a supply: be thy miseries pressing? Christ is a father of mercies, and a God of all consolations: for we have not an high priest which cannot be to ••• t with the feeling of our infirmities, Heb. 4. 15. The self same bowels of compassion Christ hath in Heaven, which he had on earth, when he wept over Jerusalem. Are thy desertions impetuous, and thy spiritual conflicts violent, doth the Angel Satan buffet thee, and sometimes leave thee as he did the possessed dead in outward appearance? O make hast to Christ, look for him in the word, in the sacraments, in prayer; if thou find'st him not in one ordinance, never leave off seeking till thou hast found him in another: and then • ee'l manifest to thy soul that his grace is sufficient for thee. Art thou poor? Christ is riches; art thou blind? he is eye-salve. Art thou weak? he's strength. Art thou dead? he's life. Now then remember thyself how all this while thou hast run on hoodwinkit into errors, and precipices expecting a fullness in the creature wherein is naught but emptiness. O Christians labor to make a better choice, to get hearts emptied of all self-love, and abhor all self-sufficiency in, and Idolatry with the creatures: when once you are partakers of those glorious privileges which are above, of the fullness of Christ's excellency, beauty, wisdom, purity, these will a thousand times recompense the emptying of yourselves of any fullness of outward contentment in the creature. How then should we pour out our petitions to have this fullness of Christ communicated unto us, according to our measure, that of his fullness we may all receive grace for grace! Be thy condition never so poor in the world, yet if thou hast Christ, thou art the richest man in the world: Though all things go against thee: friends leave thee, riches fail thee, promotion flies from thee, thy custom, and livelihood much decays, yet all this while if thou hast made Christ thy portion, none can take away thy Christ: Christ is better then thy friends, then thy riches, then thy promotion, then thy custom. He's above all, and better then all comforts: nay the choicest comforts are none at all in comparison of his soul-ravishing comforts: Christ hath [Use 3] the preeminence, and is all in all.

In the last place here is an use of Exhort to persuade you to get your hearts weaned from the world. And now that I might better prevail with your spirits, that you might be took off of these things here below, & no more seek great things in this world for yourselves, suffer me to press home unto your consciences these ensuing considerations.

1. Earthly things are accompanied with much vexation, and disquietness of spirit.

2. They cannot afford any satisfaction unto the soul of man.

3. All things on earth put together in one cannot help a man in the evil day.

4. They cannot lead a man beyond this present life, they cannot accompany him unto eternity. Weigh seriously these considerations, and they will be as so many plummets of lead to weigh down your affections, and keep them from an eager pursuit after the greatest things the Universe can afford.

1. I say, the greatest things in this world are accompanied with much vexation, and disquietness of spirit. As it's a great blessing to enjoy the creature with a cheerful heart: so it's a great curse to have them as so many thorns in their sides pricking •• m, and as so many gins, and snares in the way to entrap the followers to their ruin. Let a man have a Cornucopiam a store house of riches, yet if he cannot quietly enjoy himself in the use of them, he had far better be without them. Let a man be upon the rack, let the wheel pass over him, and dislocate his bones: Let him be put in Pe ••• lus Bull, or exposed to the most exquisitely devised torments in the ten persecutions in the primitive Church, yet this man's pain is easy in comparison of his who hath riches, and honors in abundance, even goods laid up for many years, and yet hath all this while a discontented spirit. Thou then whoever thou art, that art an Engrosser of worldly wealth, who makest gold and silver thy Idols, and honor'st them mor • • en thy God, thou art not aware how thy earthly mindedness will sharpen, and give teeth to an affliction to eat out thy choicest delights, and comfort • . Thou art sollieitous to plow, and low thy grounds: and another may reap the fruits thereof: Likewise thou hast no power of the clouds, and canst not command the influence of heaven: for the iniquity of a people God makes the heavens iron, and the earth brass: and now how art thou vext, and disquieted, and knowest not how to help thyself: thou hoardest up monies in abundance, the thought whereof cheers up thy heart, in the interim God denies thee, thy health, sends thee the gout, chollick, stone, strangury, and the like, so that its a burden and a torment to live. Thou hug'st thyself in thy ample possession, and favors of great ones: Now thou hast somewhat to loose thou art made a fairer mark of opposition: Suits in law, and vexatious controversies may wast thy estate: Thieves, shipwreck's, perfidious servants, miscarriages, and ill success in business may bring thee to a morsel of bread: or otherwise God hath given riches, and not an heart to use them, and this I reckon amongst the greatest outward curses, which can befall the sons of men. Sometimes God takes away a man's taste, so that he can relish no more sweetness in these things, then in the white of an egg: Otherwhile God takes away a man's rest, so that he lies all night tossing to and fro, and can take no rest, his sleep falls from him, and his eyelids can take no slumber: divitias invenisti, requi • m perdidisti, thou hast got riches, and lost thy rest. Stobaeus hath a story of one Anacreon who when Polycrates had give • im five talents, he could not sleep two nights together, he immediately restored them, saying, they were not so much worth as to countervail that care which was undertook to keep them. But admit thou art not yet blasted in thy estate, (though usually the great ones of the world feel this by woeful experience) yet there's a fierce lyon which a long time slept at thy door, which now being awakened flies upon thee: this is thy conscience w •• h presents unto thee the history of thy life in all its ugly deformities, it paints thee out in thy proper colors, and this map discovers a mare mortuum, a dead sea, even a sea of blood, destruction, and misery, thy fatal period. Quis tanti emet paenitentiam? So Diogenes said concerning Lais the strumpet, who then of any understanding would purchase th • s • worlds goods at so dear a rate, to be thus in a restless condition, never at quiet, distracted with thoughts; perplexed with cares, and wounded in conscience? Honor proves a torment: To be degraded is the height of infelicity: No disgrace parallel to that as to be advanced high, and immediately pulled down in the dust. It was Wolseyes complaint: Had I been as careful to serve the God of Heaven, as I have been to serve my Lord, and master on earth, he would never have▪ left me in my gray hairs. Riches prove the greatest cross when God blows upon them. To be as Job one while, the richest of all the sons of the East, and then ere long become a proverb of poverty, this is an exceeding misery. Pleasures are vexations, laughter is madness, Eccl. 2. 2. Wouldst thou then have that which might quiet thy spirit? thou must seek it else where: if thou seek'st it amongst the great things of this world, thou seek'st all this while for the living among the dead. No earthly thing can quiet the soul. There's much vexation in the greatest things of this world here below, and therefore seek them not. But admit they have wearied us in vexatious suites, tossing us from court to court, and so by many delays, and troubles hath impoverish'd us, yet if at the last they afforded any satisfaction, this would make amends for all: but no earthly thing can satisfy the soul.

This is my second consideration: They bring us into suites, weary us in them and at last cast us: The world brings us into a lottery, where we come with heads full of hopes, but at the last return away with hearts full of blanks: the Teraphim is a lie: All the creatures may be compared to bags full of holes, and deceitful weights: The Lord denounceth this as a fearful judgment: thou shalt eat, but not be satisfied. The world is an errand hypocrite like the painted sepulchers, gaudy without, full of dead men's bones within, or like the Egyptian temples, where there were a stately Frontispiece, and a magnificent structure, but naught within but an ugly Ape, the ridiculous Idol of the people: They are emptiness it self, and can emptiness fill the soul? The things of this world are wells without water, and can these quench our thirst? they are broken reeds, and can they stay us from falling? when you can hoard up grace in your coffers, when you can replenish your bags with divine wisdom, then and not till then can an immortal soul rest satisfied in the fruition of the transitory things of this present life. As Homer fancied that the God's sed upon Nectar and Ambrosia, and not upon such food as men do: so the soul of man, being divinae particul • aurae, having an heavenly borne being, cannot be satisfied with any terrene things: spirits and bodies, heaven and earth admit no correspondence. Had'st thou a Monopoly of the choicest delights under the sun, these could not satisfy thee, because they are but finite, and thy desires are infinite, and you know between finite, and infinite there's no proportion. Solomon tells us, Prov. 14. 14. A good man shall be satisfied from himself: Inward peace, and tranquility of conscience affords us true contentment, and satisfaction unto the soul: The light of God's reconciled countenance revived David's spirit, this was his only desiderable good: Lord list thou up the light of thy countenance upon us: Thou hast put gladness in my heart more then in the time, that their corn and wine increased, Psal. 4. 6, 7. Moses the man of God cries for mercy to satisfy him: O satisfy us with thy mercy, that we may rejoice, and be glad all the days of our life, Psal. 90. 14. Only Christ, and his comforts can fill up the soul: The waters which he gives will never make us thirst again, whereas the well-springs of the world will the more enrage our thirst.

3. Great things here below cannot help thee in the evil day. An evil day will come, a day of darkness, and gloominesse, a day of clouds, and thick darkness, and for this day Solomon requires a memento, Ecol. 11. 8. But if a man live many years, and rejoice in them all, yet let him remember the days of darkness, for they shall be many: When sicknesses, and diseases render thy life disconsolate, and when death the King of terrors is approaching thy house, and ready to lay his mace upon thee to arrest thee to appear before the great Judge of Heaven, and Earth. Now can thy riches, and friends bribe this serjeant, and add one moment unto thy life? Ask thy jovial Comrades, and boone Companions, whether they can help thee, the very sight of them brings thy sins to remembrance, and makes thee sensible of the very flashings of hell-fire. Ask thy bags whether they can help thee, alas! they are full of holes▪ and let out all comfort: Ask thy dignities, and high places whether they can do thee any good, these all come and give evidence against thee on this manner: Thou hast been a corrupt and careless Magistrate, fear of men hath justled out the fear of God: Thou hast been a lazy, and debauched Minister, thou hast sought thine ow • things, and not Christ: Thus one day high places, and promotions if abused, will come in, and witness against thee. O how nearly doth this concern all those whom God hath made Rulers i • Israel to be conscientious in the discharge of their duties, that so they may hold up their heads with comfort before their judge. When a man is cast upon the bed of sickness, and all his sins are set in order before him, then a man would part with all his wealth for the purchase of a good conscience, and he would prize one glimpse of Christ's reconciled countenance before the Empire of the world. Now whither should a man go for succor? The world's his enemy, and it's madness to go to my enemy for comfort. Only the riche •• of Christ, those glorious things above must comfort thee, or else thou canst never be comforted. Those whom thou hated'st in thy health must be thy comforters in thy sickness. Now thou art sensible what need thou hast of their prayers whom thou accounted'st the very abjects of men, and refuse of the wotld. Surely men speak not as they think, when they revile many sincere Christians under the notions of hypocrites and dissemblers, these they will be readiest to send for, and apply themselves most unto them when a fit of sickness seizeth upon them. You see then how great things in this world cannot help a man in the evil day, in a languishing condition, they fail a man in his greatest necessity, and therefore unworthy of our search and labor. I infer with my Prophet. Ne quaerito, seek them not.

4ly, and lastly, the greatest things on earth cannot lead a man beyond this life, they cannot carry him unto eternity: A man cannot carry his honors, and riches into another world. Can a man carry the things of this world into the place of torments to bribe the flames, or corrupt his tormentor? 〈 in non-Latin alphabet 〉 in Aristotle is an Epithite attributed to something of excellency. Now the greatest things on earth are uncertain, transitory, sading things; when death shall strip us of lands, and revenues, of all our gorgeous attires, and leave us naked, if then we are not clothed with the robes of Christ's righteousness, we are of all men the most miserable: This garment alone of our elder brother must cover all our nakedness. Behold then, we all stand at the door of eternity: several ways God hath to call us, and then we are utterly deprived of all. Now a good conscience alone must stand us instead when all other comforts are defective: Hic Murus aheneus esto &c. this is the best bulwark of defense; Let's no more trust to uncertainties, to such things that will fail us. Lets lay up treasure for ourselves in another world, and now make provision for eternity, whence all our comfort is derived. When once we are involved in eternity, then we are in an unalterable estate, no postibility of returning back to the land of the living. Me thinks that the serious and frequent meditation of aeternity should raise up our spirits, and put us upon a daily provision for our immortal souls.

The great things of the world are below our cognizance. We call them great but by an Antiphrasis. For they are little, and lighter then vanity: so multitudes find them by sad experience. My conclusion shall be the Apostles pathetical exhortation, Col. 3. 1, 2, 3. If ye then be risen with Christ seek those things which are above, where Christ sitteth at the right hand of God. Set your affections on things above, not on things on the earth. For ye are dead and your life is hid with Christ in God.

The wisest Preacher: Set forth in a SERMON

THe Areopagites had a custom that such as pleaded before them should plead 〈 in non-Latin alphabet 〉 , without prefacing and without passion. For passion of my own let it be discarded altogether: All my design is this, to be inflamed with zeal to the glory of God, and so to be transported with a passion of love towards your souls, as to win them to Jesus Christ. And for prefacing I look upon all slattering Apologies as superfluous, and beneath the dignity of that work I have in hand. The words read are a sacred Proverb, or a divine select Aphorism deciphering forth in a Character the truly wise man. Not the 〈 in non-Latin alphabet 〉 of Greece, nor the Philosophers of old, not the accurate Linguists, not the eloquent Orators, nor the learned Rabbies, nor Machiavilian Politicians, not an elixar and quintessence drawn forth out of all the elaborate volumes of Philosophers and Orators can denominate the author truly wise, in a spiritual and Theological acception; My ground is from the Apostle 1 Cor. 2. 14. 〈 in non-Latin alphabet 〉 &c. compared with 1 Cor. 3. 19. But here the spirit of God 〈 in non-Latin alphabet 〉 celebrates the praises, and stamps a character of wisdom upon him that winneth souls, He that winneth seues is wise.

You know that Proverbs for the most part are entire sentences, without connection or dependence on the precedent words: yet here (And) in the front of the text denotes a relation to what went before: so that the precedent and subsequent parts of this verse refer each to other. You have a rare description of the righteous man: such a one whose heart is upright with God, is resembled to a tree of life; Alluding to the tree of life in Paradise. As that was of God's own plantation, and had the preeminence of other trees, so the graces of a godly man are of God's own plantation: None are borne holy, but created so. Grace is no plant that naturally grows in our Gardens, but is a plant of our heavenly fathers plantation. And as the tree of life had the preeminence of other trees; so the godly over all other men. And its observed by a judicious commentator on the place: That the scope of this Proverb is to inhance the esteem of the righteous man. Though Godly men be held at a cheap esteem, and are accounted the scum of the world; yet the Allegory in the text gives in God's Probatum est of them, that they are as a tree of life. And further its said the fruit of the righteous (i. e.) the words and actions, the counsel, example, life and conversation of a righteous man are the precious fruits which the tree of life doth bear: His words are savory, ministering grace to the hearer: He's grave and edifying in his discourse: His conversation is exemplary, such as adorns his profession: In a word, the fruit of a righteous man is precious fruit. And if you would have a taste of it, here you may gather one of the choicest that grows on this tree, and that is to win souls, The fruit of the righteous, &c.

Now the text presents you with the most choice and excellent fruit of a righteous man, the winning of souls. The text is an entire categoricall proposition consisting of a subject, praedicat, & copula.

Or rather. 1. Here's a person set down definitely. It may be applied to the Ministers of God eminenter, for it's their peculiar office and main design to gain souls to God, yet not exclusive: It's every ones duty to do all the offices of love they can, and especially to consult and endeavor the mutual good of each other souls.

2. Here's the work set down, to win, or take in, or gain souls. The Metaphor may be drawn from a soldier, who hath fought valiantly and won the field: so must he that wins souls take up arms against the flesh, the Devil, and the world, against principalities, and powers, and spiritual wickedn • sse in high places. And this spiritual soldier must never give over, 'till he return away with the trophies of victory.

Or else the Metaphor may be took from a fowler, who takes fowls in a net: So he that will win souls must spread the net of the Gospel: And if the government of souls (as Gregory saith) be of all other arts the excellent'st certainly the winning of souls must be a superexcellent Art, all other arts the excellent'st.

3. Here's the object, souls, immortal, heavenly-borne-being-souls, the image of God, the very breath of God inspired in our creation, of more value then all the world, the purchase and ransom of Jesus Christ: The excellency of this noble object, makes the victory more glorious, and the conqueror more renowned. To win a strong castle, a town, a kingdom is the glory of the conqueror: but to win a soul to God is a far greater glory: It's the gallantest piece of service in all the world to win souls to Jesus Christ.

4. And lastly, Here's the commendation, high Elogium, or a sacred Panegyric, which is given to him that doth this great work: He is wise: It's a great question where wisdom is to be found, Job 28. 12, 13. the determination of all is verse. 28: The fear of the Lord is wisdom, &c. and its a great question with Paul, 1 Cor. 1. 20. where is the wise, where is the scribe? Now both these questions may be resolved from the text, its a point of wisdom to gain souls, and hees a wise man that's a practitioner in this soul saving art: This is the wise man; a man of a precious anointing, an interpreter one of a thousand, whose eyes are in his head, whose wisdom is taught of God. And the declaration of this wisdom is that Argument whereon I fix as a word spok • nin due season, which can never be enough taught, never enough learned: The Lord make it as profitable as it is seasonable. The words of the text in terminis are a doctrine: But in relation to what went before, thus I shall propound it to you. [Doctrine.]

That it's a choice fruit of wisdom, to win souls unto God. For my more methodical progress in unfolding this point, I shall propose these familiar heads of discouse.

1. To assert this positive truth, and give in the proof thereof.

2. Describe the Character of him who is likeliest to win souls:

And 3ly, Draw forth some inferences of practice as may best conduce to the better ordering of your lives and conversations. Those shall constitute the doctrinal part of my text, this last, the use and application: and these shall be the bounds and limits of my ensuing meditations.

I resume the enlargement of the first head propounded. And for proof of the point, I shall consider it under a double demonstration 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 : for the 〈 in non-Latin alphabet 〉 , that it is so: The Apostle James distinguisheth of a twofold wisdom, Earthly, and Heavenly, and by their fruits you may know them, James 1. 15, 17. Now human earthly wisdom hath no part nor portion in this work: It's above the sphere and cognizance of secular learning to reveal the knowledge of Jesus Christ. A man may attain unto as great knowledge as ever Aristotle or Plato had, and yet be an Ignoramus in the mystery of Christ's reconciliation: such a man's natural parts are too good to go to hell with him, he shall be degraded of them before, and so shall miscarry to all eternity. The wisdom that we speak of is divine wisdom, such alone as can make us wise unto salvation. This is not taught in Aristotle's Lycaeum, nor Zenoe's Stoa, or Plato's Academy, but only in the school of Jesus Christ: He then must be 〈 in non-Latin alphabet 〉 , a man taught of God who is a good proficient in this soul winning art. To drive this spiritual trade, to negotiate for souls, to be instrumental in the conversion of souls, It's the greatest work in all the world. Now that this is such an excellent piece of wisdom, I shall prove it by an induction of particulars: such as have put it in practice themselves, are fittest to give testimony to this truth.

First, and above all, I shall instance in him who is the wisdom of his Father, the Lord Jesus Christ, styled a Counselor for his wisdom. He was employed about his Fathers business, Luke 2▪ 40. And what was his business, but to save that which was lost? Matth. 18. 11. He professeth that he was sent to the lost sheep of the house of Israel, Matth. 10. 6. He came to call sinners to repentance, Luk. 5. 32. You may read the great employment of Christ in his Ministry, Luk. 4. 18. Christ went about doing good, speaking of the things of the Kingdom: Christ is our peace, Ephes. 2. 4. And the great mystery of the Gospel is declared in this work of reconciliation. Next to instance in the Apostles, however in the Judgment of the Council, Acts 4. 13. 〈 in non-Latin alphabet 〉 , yet these the Lord made instrumental to confound the wisdom of the wife. By their Ministry the Lord converted multitudes of souls, 3000 at one Sermon, Act. 2. 41. Further, I will instance in Paul whose desire was transcendent for their salvation, Rom. 10. 1. See his protestation, 1 Cor. 2. 2. See his judgment, 1 Cor. 1. 20, 21, 23. Compare this with the first of Cor. 2. 6, 7, 8. Paul that great Doctor of the Gentiles, bred up at the feet of Gamaliel, a man of great learning, gives Christ the preeminence, & undervalues everything for Jesus Christ. 〈 in non-Latin alphabet 〉 , Phil. 3. 8. Be they the most exquisite Arts and Sciences, riches, honors, pleasures in their greatest estate and confluences, yet in comparison of Christ he sets upon them this brand of infamy 〈 in non-Latin alphabet 〉 . Luther had such high esteem of Christ and such a regard unto precious souls as he professeth— satius est conturbari & collidi totum terrarum orbem, quam Christum non praedicari, &c. Baldassar (Minister of Germany) professed, Let the Word of God come, let it come, if I had 600 necks I would submit unto it. It is verified by experience what Luther was wont to say: Praedicare verbum Dei, nihil aliud est, quam derivare in se furorem totius inferni & satanae. Yet God in his wisdom hath ordained this for a medium to convert souls. And where the word of God is preached in sincerity, the messengers meet with the same entertainment as Paul at Athens, though some mocked and accounted him a babbler, yet others cleaved unto him. Here then my Brethren is a point of wisdom to follow the example of Christ, his Apostles and servants. It was their wisdom to beget souls unto God; It was their principal business, according to their commission, to open their eyes, to turn them from darkness unto light, and from the power of Satan unto God, Acts 28. 18. Go you and do likewise. It's a sound gloss upon the text, Ex his colligitur &c. Hence we gather wherein consists the true praise of Ministers, not in others applauding of them, and setting forth their parts, but here's their wisdom and knowledge indeed, in converting souls unto God: So judicious Carthwright.

2. I proceed to the other demonstration 〈 in non-Latin alphabet 〉 Here my task will be in laying down some Arguments for confirmation of the truth: The Arguments I will cast into 4 heads.

1. In respect of God.

2. In respect of the Object.

3. In respect of the work.

And 4ly, In respect of the reward.

1. In respect of God. God hath a tender care of his own glory: and this must be the end of the whole creation. And above all, the reasonable creature must act in everything for the attainment of the last end, the glory of God. Now wherein is God more glorified, then in the conversion of souls. Its said, John 15. 8. Herein is my Father glorified, that ye bear much fruit. And amidst variety of good fruit, this is one of the most sweet and acceptable to God, to pluck a sinner out of the Devils snare, and convert him to Jesus Christ. And this should be the sole end and design of everyone that enters into the Ministerial function to promote the glory of God in saving of their own souls, and those that hear them: when this end is first in thine eye, and accompanied with a conscientious sedulity in the exercise of the means, thou mayest expect the blessing of God crowning thy endeavors with good success. And such a person is a man of wisdom, who is so highly honored by God as to be an instrument to convert but one soul unto God.

The second Argument is in respect of the object, souls, and that rational souls endowed with noble faculties, the understanding and the will the very breath of God, Gen. 2. 7. The peculiar creation of God, not ex traduce, not by propagation, it's God that formeth the spirit of man within him, Zech. 12. 1. And God is terminus a quo & ad quem both, Eccl. 12. 7. The spirit shall return unto God that gave it. The soul is immaterial and spiritual, a Heavenly borne being, not made of the earth as the body was, but infused by creation, and created by infusion: and though the body molder into dust and see corruption, yet the soul runs parallel with the longest line of eternity. Men and Devils banding together cannot kill the soul. And hereupon against perplexing fears and cares, Christ gives a seasonable caution, Matth. 10. 28. Fear not them, which kill the body, but are not able to kill the soul, but rather fear him, which is able to destroy both body and soul in Hell.

Now then in the third place in respect of the excellent work, employed upon so noble an object as an immortal soul, the wisdom of the worker will be more enhauncit. We must know that God is the sole efficient cause of the salvation of a sinner, man onlyan instrument subservient to God's commands. To preach, pray, conserre, & meditate is the Ministers duty, but the success is the work of God. We are earthen vessels encompassed with infirmities, men of like passions, but in the weakness of the instrument, the strength of God more eminently appears; and God works by weak means, men of mean presence and low esteem amongst men, that no flesh may glory • n his presence, and all the honor may redound to God. But the Lord had never any special service but he raised up persons of suitable spirits for the performance of it. Bezaleel and Aholiab were filled with wisdom for building of the tabernacle: God raised up the spirits of Ezra, Nehemiah, Haggai, Zechariah, Zerubbabel for the reedifying of the temple. And nowadays God raiseth up men of heroical spirits both of the Magistracy and Ministry, to carry on the work of reformation both in Church and State, maugre all the hostile oppositions, plots and projects of Sanballat’s and Tobiahs, even all Jesuitical Malignantfactions, which are the Pests and Gangrenes of the kingdom, Remora's and obstructions of reformation. That prophesy doth afford many hopes against in any fears, Dan. 9. 25. The street shall be built again, and the walls in troublous times. Thus then I argue. To conquer potent enemies, to subdue places of great strength, and reduce them to outward obedience, is an argument of wisdom in the conquerors: but to subdue unruly affections, to conquer men's spirits, to win souls unto Christ, this must be a higher piece of wisdom indeed.

4. And lastly, In respect of the reward, the excellency of this wisdom shines forth more clearly. He that gains a soul doth an excellent work so James sets it forth, James 5. 19, 20. Brethren, if any one of you do err from the truth, and one convert him: let him know that he which converteth a sinner, from the error of his way, shall save a soul from death, and shall hide a multitude of sins. The very work it self is sometime counted a reward, the work and the reward are used assynonymous terms, Isaiah 49 4. Yet surely my judgm • nt is with the Lord, and my work with my God. And besides no man ever did, nor shall ever go away a looser by God's service: God keeps the wages 'till afterwards: Here we may have an earnest, part of payment, but the great sum is reserved for another world. And they that honor God in bringing converts to the Gospel, and making Proselytes to Jesus Christ, they are highly honored of God. Them that honor me (saith God) I will honor, 1 Sam. 2. 30. And what honor God will one day put upon them, you may read, Dan. 12. 3. And they that be wise shall shine as the brightness of the firmament, and they that turn many to righteousness, is the stars forever and ever: such honor hath all his Saints. When Andrew shall come in with Achaia, by him converted to the truth, John with Asia, Thomas with India, Peter with the Jews, and Paul with the Gentiles, and all the Ministers of the Gospel, and others whom God hath made instrumental in this great service: when these shall be able to say, Behold Lord, here we are, and the children which thou hast given us, then will the Lord say to them, well done good and faithful servants, enter into your masters joy.

And thus I have dispatched the first head propounded, in the second place I am to give in the character of him who of all others is likeliest to win souls, how such a one should be qualified, I shall represent unto you in these ensuing Characters.

1. He must abound in the grace of love, his heart must be enflamed with seraphicall love unto Jesus Christ. It's a passage frequently used in Ignatius Epistles, 〈 in non-Latin alphabet 〉 , my love is crucified. It's an excellent saying in Paul, 2 Cor. 5. 14. 〈 in non-Latin alphabet 〉 , the love of Christ constrains us. A faithful Minister acts altogether from a principle of love to Jesus Christ. He prayeth, preacheth, giveth alms, fasteth, watcheth, and he's indefatigable in his labors, and what's the reason or ground of all, Because the love of Christ constrains him. Then only are we upon sure grounds, when the love of Christ is that primum mobile that sets all the other orbs in their motion, and where there's a principle of love to Jesus Christ, there will be shed abroad mutual love towards our brethren: such love was unparalleled in Moses, who wished himself blotted out of the bo • ke of life, Exod. 32. 3. And in Paul, who wished himself an Anathema for the Jews, Rom. 9. 3. Here's soul love indeed beyond compare. O what an ardent affection and tender compassion ought Ministers to have to the souls of their people! Love to their souls will make them run through fire and water, grapple with beasts of Ephesus, sons of Anak, even Herculean labors. But where's love to the fleece only, Mercenary hopes of promotions, dignities, carnal interest, all such self-ends and sinister respects, will be but as so many Ignes fatui, to lead men away into dangerous and destructive ways: It's only love to the soul that will set thee a working to good purpose. And further, he that is thus set on fire with love to Christ, and to his Brethren's souls; must be a man of such wisdom, as to temper all his counsels in love: In all his Meditations and Exhortations, Love is one main Ingredient in the composition: He abhors sin in any, and reproves it; but whilst he hates the sin, he loves the person; and whilst he endeavors to slay and utterly to destroy the sin, he would gladly be instrumental to save the soul of the sinner: This is the rule which the Apostle gives, Eph. 4. 15. 〈 in non-Latin alphabet 〉 , some render it speaking, some following, some, doing the truth: But if the English word may be admitted, it's rendered most suitable to the Original, truthing of it in love.

2. He must be a man of a willing mind: God expects his offering of the willing hearted, Exod. 35. 5. And the people are commended for willingly offering themselves, Judge. 5. 2. The question was asked, 1 Chron. 29. 5. Who then is willing to consecrate his service to the Lord, and it's said, v. 6. Then the chief of the Fathers, and the Princes of the tribes of Israel, &c. offered willingly: And God's people are a willing people, people of willingn • sse, Psalm 110. 3. Everyone set apart for the Ministry must have such a Spirit as Amasiah the Son of Zichri had, who willingly offered himself unto the Lord: And this was as eminent in Paul, And I will very gladly spend and be spent for you: Necessity and constraint may not put any upon a Ministerial Function, Quasi ultimum refugium, not an Advowson purchased by the Father, and intended for the Son; nor an Impropriator, who intends his Son for his Substitute at a venture. A strange Soloecism (saith Mr. Bolt • n, that holy man of God) a Lay-Rector and not Preach, nor a Collegiate Education, by Statute, enjoining at such a standing to enter into Orders, whereas, alas, many venter thus upon this calling, who have neither heart nor hand to put forth to the work, but only that they might keep their places: I say, none of those can be a sufficient warrant in point of conscience to take upon them so high a Calling: This Calling must be took upon choice and serious deliberation: It must be willingly entered upon, and willingly performed: No thinking of putting thy hand to the Plough, and looking back, such are not fit for the service of the Lord: This must be thy resolution, come good report, come evil report, honor, dis honor, prosperity or adversity, I will give myself up to God (as Hannah gave Samuel) for a loan all the days of my life.

3. He must be a man of a meek spirit, such a singular spirit was in Moses, Numb. 12. 3. And beyond all parallel in Christ: He propounds himself the pattern of our imitation, Matth. 11. 29. How must the servant of the Lord be qualified, 2 Timothy 2. 24, 25. And the servant of the Lord must not strive, but be gentle unto all m • n, apt to teach, patient, in meekness instructing those that oppose themselves: And how must an erring brother be dealt withal, you may observe the rule Gal. 6. 1. 〈 in non-Latin alphabet 〉 , &c.

4. He must be a man of zeal and courage in the cause of God: Every thing is beautiful in its season: There's a season for meekness, and a season for zeal. Moses, who was meek in his own cause, yet was highly transported with zeal in the cause of God: Some are Boanergesses, Sons of Thunder, and others are Barnabasses, sons of consolation: It's observed, that notwithstanding many failings, there's some good spoken of all the Churches of Asia, only Laodicea excepted, because they wanted zeal, they were luke-warm, neither cold nor hot, and therefore God will spew them out of his mouth: Wherefore God commands the Angel or Minister of the Church, v. 19. Be zealous, and repent: He that will gain souls, must have his heart boiling in zeal to God's glory. Paul, when he came to Athens, and observing their Superstition, was not afraid of the Philosophers encounter; neither was he mealy-mouthed for all their reproaches, but tells them plainly to their faces, Ye men of Athens, I perceive that in all things ye are too superstitious: Sin must not be connived at, though in Athens, nay rather the more to be reproved, because in such a place, eminent for Learning, more is given, and more is to be required; and he that knoweth his masters will, and doth it not, shall be beat • n with more stripes. Who can refrain speaking in the cause of God, unless he be spiritually stupefied, and have a dumb Devil within him? It was Luther's brave resolution, to go to Wormes, and preach the Gospel, though every tile was a Devil to oppose him: However zeal may be censured for frenzy, its but the same Livery that Festus bestowed on Paul: And thou mayest urge Paul's Apology, I am not mad, but speak forth the words of truth and soberness: And resolve with David, if to be zealous for God, be accounted vileness, resolve to be more vile.

5. He that would win souls, must be a man of knowledge: Where God gives a calling, he furnisheth men with a competent measure of gifts for the discharge thereof: Blind guides, Ignoramusses, are none of God's sending: They run before they are sent: Prophets were called Seers, and the Priestslips should preserve knowledge. As the Priest under the Law, so the Minister under the Gospel, must be a man of knowledge: How should the Minister be able to grapple with the Hydra of Heresies, to contend for the Faith, to convince gain-sayers, unless he be a man of knowledge? There's much use of secular Learning: Arts and Sciences are Hand-maids to Divinity: As long as they keep their distance, they contract a good esteem; but if the Hand-maid will have the preeminence of her Mistress, 'tis high time she should be casheered: And there's exceeding great use of Nurseries of Learning, and Schools of the Prophets: But here's the knowledge, which above all others you must get, even the knowledge of Jesus Christ. All the Fathers, and Schoolmen, and philosophers, though in their due place they must be reverenced, yet all their Learning put together, cannot make you gainers of Souls: Its Christ alone that can do it: He can infuse Divine knowledge, and give you eye-Salve, as he promiseth Rev. 3. 18. He can give you that Unction whereby you shall know all things. This is a rare knowledge, to know how to gain a soul: This only is to be learnt in the School of Jesus Christ.

6. He must be a man Orthodox in judgment, one that hath the Spirit of discerning, to understand the ways of God, able to distinguish truth from falsehood; otherwise, being blind and ignorant, the blind leading the blind, both must fall into the ditch. God goeth not forth with the Ministry of false Teachers: They may deceive souls, but cannot gain them, unless in that sense which is said that the Scribes and Pharisees did, which compassed sea and land to gain a Proselyte, and when he is made, he becomes seven times worse the child of the devil then before. Such a gain is a dreadful loss, not a winning, but a destroying of souls: It should therefore be our principal business to study the Scriptures, and to be well grounded in the truth, to be steadfast, and settled in the faith, not being carried about with every wind of Doctrine, by the slight, of men, and cunning craftiness, whereby they lie in wait to deceive, Eph. 4. 14. There are three emphatical words in the Text, 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 a Dye; counterfeit Teachers, imitate counterfeit Gamesters, they can cog a Dye, 〈 in non-Latin alphabet 〉 every work, any trick, any shift, 〈 in non-Latin alphabet 〉 a wiley art of legerdemane: To be fenced against these, what need have we to pray for a spirit of discerning to know the truth, and to have our hearts stablished with grace, as the Apostle exhorts, Heb. 13. 9.

7. He must be a man of an holy life, and exemplary conversation: Concionatoris vita, Concionis anima: Gregory de Pastorali curâ, tells us, Necesse est ut esse munda studeat manus, quae diluere aliorum sordes curat, That hand must be clean that's employed in wiping of others filthiness. The Exhortation is urgent, Isa. 52. 11. Be ye clean that bear the vessels of the Lord. A good life is a good Commentary upon a good Sermon. The Apostle is earnest in his Exhortations, Rom. 2. 21. Thou that teachest others, teachest thou not thyself, &c. Ministers lives should be standing Sermons, their whole conversation a pattern of Piety: They are Beacons set upon an Hill, the eye of the whole Country is upon them; As the godly observe: So the eye of the wicked watch▪ for their halting, ready to make them an offender for a word. It's a common observation, that the contention of Abraham's and Lots Herdsmen, hath a greater aggravation because the Canaanite was then in the Land: The observation of the wicked, is not a small motive to engage us unto circumspect walking: The very breathings of a Minister should be spiritual, full of grace in his lips, ministering grace to the hearers; his words savory, tending to edification; his carriage serious, grave, exemplary, adorning his Profestion, as becometh the Gospel: What an efficacy hath a good Sermon, when its backed with an holy life and conversation? We should therefore pray for a serious, heavenly frame of spirit.

8. He that would win souls, must be a man of industry: This is that Apostolical Character, To be a work-man that needeth not to be ashamed, 2 Tim. 2. 15. Christ admits no Truants in his School, no Droans in his Hive, no Loyterers in his Vineyard: It's said, The lab • r • r, not the loyterer, is worthy of his hire. Ministers are in Scripture called Pastors, Seers, Watch-men, Work-men: Its a palpable contradiction, for to be a Pastor and not to feed, a Seer, and to be blind; a Watchman, and to sleep, and a Work-man to be idle. Pharaoh bids Joseph set any of his Brethren, that were men of activity, over his cattle; and much more ought they to be men of activity who are to be set over souls: No industry, no labor like that of the brain; I should rather say, that of the heart, for the heart labor is the best labor of a Preacher of the Gospel: There's no resting from our labors, till we come to Heaven; we read of Paul's labors in weariness and painfulness, in watchings often, &c. you read often of 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 in Chrys • st • m • s Homilies: Some of Calv • ns excellent Commentaries were read every day: Let not such as hope to gain souls to indulge their ease: 'It is a dangerous thing to be a lover of ease: Leave off dallying and procrastinating, and sall a working; wrap not thy Talent in a napkin, but improve it industriously, to the glory of God and advantage of souls.

9. He that would win souls, must be a man of discretion, that knows how to speak a word in due season: He must have skill in this soul-trade, when to give a Corrasive, & when a Cordial, when stronger, when gentler Physic must be prescribed: There are Lambs as well as Sheep; Babes as well as strong men; broken hearted as well as hard hearted, and a suitable remedy must be applied: He must speak war where God would have him, and speak peace where God would have him: O how faithful ought he to be in the discharge of his Function, he must divide to everyone their portion, mercy to whom mercy, and judgment to whom judgment belongs: Thus was the Prophet Isaiah qualified, for, saith he, The Lord God hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary: Gregory de pastorali cura, a Book worthy of our reading, insists largely upon this particular; how proud and how humble persons, how merry, how sad persons, how angry, how meek persons, &c. are to be admonished, that so remedies may be applied suitable to the sore: This wisdom we must pray for, and put it in practice throughout the whole course of our Ministry.

10. and lastly, He that would win souls, must be a man of an humble spirit: Love was the first I mentioned, Humility the last, but not the least: Love must lead the van, and Humility brings up the rear, and then there's great hope of a souls conquest: The Apostle exhorts, 〈 in non-Latin alphabet 〉 Be ye clothed with humility: The word 〈 in non-Latin alphabet 〉 (as Hensius and Pollux observes) signifies vestimentum humile, a mean Garment which servants wore, and it was a badge of humility: Let's put on Humility as a garment, this let us always wear, never put it off. Next to the R • be of Christ's righteousness, it's the best garment in all the world. When God gives thee parts, and thou art proud of them, this spiritual pride will be thy ruin: But when thou hast good parts, and an humble spirit, thou art put in a capacity of saving thine own soul, and those that hear thee: For God gives grace to the humble, and pours most precious liquor into empty vessels. I have read a Story of one that saw in a vision many snares of the Devil spread upon earth, he sat down and mourned, and said within himself, Who shall pass through these? whereupon he heard a voice answering, Humility shall pass through them. Humility will pass through Caut-ropes, Gins and Pit-solds, which the Devil lays in the way. O beware of Pride, and above all pride, of spiritual pride! It's that dead fly that mars many, a Box of precious • yntment: It's like that wild gourd that spoild the pottage, and caused them to cry out, Est mors in olla. Take notice how God blesseth the labors of many of meaner parts, who are humble and watchful, when as many of greater parts, possessed with Luciferian pride of spirit, are cursed in all their undertakings.

Thus you have heard him set forth in his proper colors, and deciphered in legible Characters, who of all others is likeliest to win souls.

Q. But what, if notwithstanding a man in some good measure thus qualified cannot reap the fruits of his pains, nor obtain the seal of his Apostleship?

I Answer, That must be our stay and supportation, Isa. 40. 4. Then I said, I have labored in vain, I have spent my strength for naught, and in vain, yet surely my judgment is with the Lord, and my work with my God: It's said, Rev. 22. 12. And behold, I come quickly, and my reward is with me, to give to everyone according as his work shall be: It's not said, according to the fruit, but according to the work: It may be our sad affliction, for which our hearts must bleed, that we labor all night, and catch nothing, yet at the word of Christ we must let down our net. Though we plough amongst rocks and sow amongst thorns, yet if there be a willing mind it will be accepted: God will accept the will for the deed: Let us then be conscientious and constant our duty, and leave the success to God.

And thus far for the Doctrinal part of the Text.

The third and last head propounded, is, To draw from the premises some inferences of practice, which is the particular Application I promised you, of which in a few words, and I shall put a period to my discourse.

Three Inferences I shall only draw from this Doctrine, for Humiliation, Exhortation, and Direction.

1. For Humiliation: Here's just cause of deep Humiliation, that we are so little acquainted with this precious fruit specified in the Text, of winning souls. It was a saying, Few Confessors of great men are saved, which a Learned Divine renders in equivalent terms, Few great men's Chaplains come to Heaven: Few Ministers are skilled in this soulsaving art, & they that are best skilled, yet have cause enough of Humiliation: I well know, and shall ever acknowledge, that to save a soul is the peculiar work of the great God, yet God's Messengers are accounted his mouth unto his people: And the word of God, is the power of God unto salvation. We have a weighty duty lying upon us, and we have great cause everyone to be humbled to the dust, that we come short of our duty: And if they that labor all the day in God's vineyard, and are faithful in the work, have cause to be humbled for their unprofitableness, O how should they lay it to heart, and sigh even to the breaking of their loins, who leave the Sheep with Mercenaries in the Wilderness, whilst themselves fare luxuriously, and live with Dives deliciously every day. Peradventure they give their flock a visit at Sheep-shearing time, once a year, as the High Priest entered into the Temple, and then with blood: and indeed a Non-Resident is a soul-murderer, who maintains his bravery with the price of blood. Fathers and Brethren, I love not to lay out my Mothers nakedness, but my heart burns in love to your souls; and I hope and pray, that a through Reformation may go on and prosper, and that under no pretence whatsoever, Non-residency may be dispensed withal for the future, it being Materia pr • rsus indisp • nsabilis. For this sin the Scarlet Gowns ought to come down in the dust, and wear Sack-cloth: Statute Tolerations, Dispensations, for such and such Dignities, local Statutes in Colleges, dispensing for such a Lecture, and for a Living under such a value, all these will prove but sorry fig-leaves to cover thy nakedness: Will any of these • leas serve thy turn at the Audit of the great Judge of Heaven and Earth? Will they stop the cry of blood? It was said in Suetonius, Quintili Vareredde l • giones, so will it be said, Steward, give an account of thy Stewardship, Sheep-herd, give an account of thy flock, where then will dumb dogs, (as the Holy Ghost stiles them) and Idol Shepherds appear? They will wish, that th • hills might fall upon them, and the mountains cover them from the face of the Lamb.

In the second place, suffer I beseech you, (my Brethren) the word of Exhortation: I beseech you, by the mercies of God, in the bowels of Jesus Christ, above all your gettings, get this wisdom to gain souls. In general, it concerns everyone to do all the offices of love they can, and to consider one another, to prov • ke to love and to good works: Let Parents do this for their Children, Tutors for the in Scholars, (they are Pro-parents for the time) Masters for their Servants, one Friend, one Neighbor for another: Let any one indifferently learn this Art, and put it into practice: These Scriptures I commend to your serious considerations, and continual practice: one is, Levite. 19. 17. Thou shalt not hate thy brother in thine heart, thou shalt in any wise rebuke thy neighbor, and not suffer sin upon him: Another is, Mal. 3. 16. Then they that feared the Lord, spoke often one to another, and the Lord hearkened and heard it, and a Book of remembrance was written before him, for them that feared the Lord, and thought upon his name: A third, is Heb. 3. 13. Exhort one another daily, whilst it is called today, lest any of you be hardened through the deceitfulness of sin.

And in a peculiar and special manner I address my Exhortation unto my Brethren of the Ministry, in the Language of the Apostle, 〈 in non-Latin alphabet 〉 : I put you in remembrance to stir up your gifts: Let not good parts be blasted, or lie rusty for want of using: If such yet remain here unpurged (would there were none) who keep their Pastoral Livings, and their Founders maintenance, living here at ease, let the Flock sink or swim: I recommend those dreadful Imprecations unto their saddest thoughts, Zech. 11. 17. Woe to the Idol Shepherd that leaveth the flock, the sword shall be upon his arm, and upon his right eye: his arm shall be clean dried up, and his right eye utterly darkened: And 1 Cor. 9. 16. Woe is unto me if I Preach not the Gospel. And for such as are set apart for this Calling, and as yet have not a Pastoral cure, a particular determination, ad hic & nunc, know that you are Ministers of Christ, ordained into the universal Church, (that's my Judgment) for the benefit of the Church of God in general; be not idle, and lazy, saying, No man hath hired us: Begin betimes, and consecrate your strength and marrow to God: And if the first-fruit be holy, the whole lump will be sancti • ied. Neighbor Villages stand in need of your charity: many poor souls ready to starve, cry as earnestly for spiritual bread, as poor Prisoners for corporal bread: And the want of a settled Ministry, in several places, is occasioned by a scandalous maintenance. Give me leave to be importunate in my suit, and press your duty farther, from th • se moving considerations.

1. Consider your high and weighty Calling, what a great honor it is to be a Minister of Jesus Christ: You are called Ambassadors, now Ambassadors must pursue the Instructions of their Commissions, and your principal instruction is, to beseech people to be reconciled to God: You are the salt of the earth, and if the salt loose its savor, wherewith shall it be salted: You are lights, and lights must not be put under a bushel; you are Stewards, and Stewards must be faithful; you are Laborers, and Laborers may not eat the bread of idleness.

2. There's a price put into your hands, you have abilities and opportunities, health, and strength, and if God be pleased to give you hearts, the business would be soon done, and well done: you have helps of Learning, helps of an ingenuous Education, helps of frequent Preachers, dividing the Word faithfully amongst you: these are as so many prizes put into your hands to get wisdom, the Lord give you an heart to make a spiritual improvement of them.

Two places of Scripture (drawing to a close) I would gladly fasten upon your thoughts: The one is, Eccl. 9. 10. What soever thy hand find th to do, do it with thy might, for there is no work, nor device, nor kn • wledge in the grave whither thou goest: The other is, John 9 4. I must work the works of him that sent me, whilst it is day, the night cometh, when no man can work.

Thirdly and lastly, Consider the strictness of your account at the day of Judgment: Then the Lord will say, Give account of thy Stewardship: Shepherd, give account of thy Flock: Watch-man, hast thou looked to thy Watch? Laborer, hast thou wrought in my 〈1 page duplicate〉 〈1 page duplicate〉 Vine-yard? The consideration of the day of Judgment, the day of visitation should awaken your spirits, and put you upon a careful provision against that day.

Use 3. In the last place, let me close up all with a word of direction, and I have done, according to that little experience I have (and the Lord forgive me that I have no more) I will commend a few rules of direction to you.

1. Give yourselves to Divine Meditation: This was Mose's practice in the Mount, Isaac's in the Field, and a duty prescribed by Paul to Timothy: Meditate upon these things: Meditation is, as it were, the wing of the soul to carry it unto Heaven, and herein a Ministers Profession hath advantage of all others: By doing, he receives good: by meditating to instruct others, he gains knowledge for himself: by holding forth light to others, he enlightens himself. This life of Meditation, is an Heaven upon Earth, by it we have communion with God, and are admitted into the Prelence Chamber, so that such as are well skilled in this Divine Art, can say experimentally, as John did, And truly our fellowship is with the Father, and with the Son Jesus Christ.

2. Be m • ch in Prayer, Bene orasse, est b • ne studuisse: So Bernard, He studieth best, that prayeth best. Pray for thyself, and pray for thy Brethren: pray that God would warm thy heart, that thou mayest warm theirs. Many run from Commentator to Commentator, when as they should be upon their knees: I dis-allow no good helps, but commend the use of them, yet principally thou must study the Scriptures, and so Preach a Sermon, as thou mayest apprehend it to be the fruit of thy Prayers: then Minister and people are likeliest to do most good upon one another, when they mutually join in fervent Prayer one for another.

3. Beware of Preaching thyself, froth of Wit, fragments of Poets, affected Phrases, forced interpretations of Scripture. I have read, that when Bernard one day Preached a learned eloquent Sermon, and the next day a plain and profitable Sermon, he said, Heri Bernardum, h • die Jesum Christum: Yesterday I preached myself, today Jesus Christ.

4. Labor to Preach Jesus Christ: Preach that which may most conduce to the knowledge of Christ crucified, which may most advance the Kingdom of Christ. Busie thyself in showing the people the way to Heaven, the necessity of the knowledge of Christ, the necessity of holiness, faith and repentance. Christ crucified, is that Unum Necessarium, which above all others we must desire to know, and instruct others in the knowledge of it.

5. Let thy Preaching be from the heart, from an experimental knowledge of the love of God in thine own soul, that so thou mayest comfort others, with those comforts wherewith thyself hath been comforted in particular. A speculative Divine, that Preacheth merely from the strength of parts, from a brain knowledge, doth little good: and why? Because (as Reverend Latimer used to say) d •• st ignis, de • st ignis, There wants fire, there wants heat. What cometh only from the head, commonly reacheth no farther then the head, but what cometh from the heart, will go to the heart. A Minister should Preach every Sermon to himself first, before he preacheth it to his people, that so he may comfort others, with those comforts wherewith he himself hath been comforted.

6. Know thy people well, and converse with thy flock: There's more work to be done besides Preaching: Thou must not be a stranger to any that will bid thee Ged-speed, visit them, confer with them, and see how they profit. The rule I go by, is, Prov. 23. 22. Be thou diligent to know the state of thy flock, and lock well to thy h • rd.

Seventhly and lastly, and with this I shall conclude, Be diligent and watchful, still with Habakkuk be upon thy Watch-tower: Be not wearied in thy work: In due season thou shalt reap, if thou faint not: shake off all drowsiness and spiritual slumber: Watch over thine own soul, and over those whereof thou art an over-seer. It pleased God to reveal the glad tidings of a Savior, unto Shepherds who were watching their flocks by night: And whilst thou art watching over thy flock, Christ may call thee to eternal Glory. And blessed are they, whom when Christ comes he finds so doing.

The Pearl of price. Discovered on the Monethly Fast-day,

THis Text is Homogenous with the last which I unfolded from this place: 'It is a driving of a former nail to the full head: I look upon it as a link of the same golden Chain of matchless dignity, price, and value. It may be expected (and so were my first thoughts inclined) that upon such a day as this, peculiarly set apart for the afflicting of the soul, I should represent to you the nature and duties of a day of Humiliation; But that I am persuaded, that this Argument hath been srequently and conscientiously prosecuted in your hearing: Wherefore, upon second thoughts, waving that common place, and pursuing my intended method, I hope I shall speak a word in season, and not digress from the work of the day. I discovered then, the excellency of wisdom, and pronounced him the truly wise man, who winned souls, out of Prov. 11. 30. Go you and do likewise. My task now lies before me, to make a serious review and discovery of more of the same genuine Issue and Divine Extraction, wholly made up of the right stamp. And such a one, instar omnium, hath a sacred Panegyric, even the singular Testimony of Christ himself in his behalf, set forth in the words now read unto you: Again the kingd • m, &c.

Not to stay long in the Portall, I shall briefly draw down the Context unto the Text.

Its worth our observation, that our Savior Christ, in the dispensation of his Ministry, propounded many choice and excellent Parables, ver. 4. This was Christ's familiar and accustomed method of Preaching.

One reason whereof is given for fulfilling of a Prophesy took out of Psal. 78. 2. I will open my mouth in a Parable: I will utter dark sayings of old; which we have heard, and known and our fathers have told us. Every Prophesy of Christ must be fulfilled in its season; not an 〈 in non-Latin alphabet 〉 of the word of God shall fail.

Another Reason why Christ spake in Parables, was for the obduration of the hearts of the wicked: God in judgment fast closeth up, and hardeneth the hearts of many ungodly persons, who persist in their impenitency, ver. 13. And Isaiah's Prophesy is cited by this Evangelist for a pregnant testimony, Isa. 69. 10. which words you shall find syllabically repeated in the substantials thereof, Mark 4. 12. Luke 8. 10. John 12. 40. Even all the four Evangelists likewise, Acts 28. 26. Rom. 11. 8. Such a Crambe of repetitions, points out something to be specially regarded, as of more then ordinary concernment.

A third Reason why Christ spake by Parables, might be to gain an attentive audience. Christ speaking Mysteries and Oracles, inflamed the hearts of the Auditors, and made them inquisitive after the Interpretation. Under hidden similitudes there lay a mysterious meaning. Christ spake with authority, not as the Scrib • s, each word had weight: Whereupon, people hearing things which they never heard before, were eager and restless in their desires, until they understood the Parable, and the interpretation thereof.

The fourth and last Reason I shall mention, why Christ preached in Parables was, because this was a more prevalent convincing way of Preaching; when Reproofs or Exhortations are delivered in Parables under the name of a third person, they gain more well-come and acceptable entertainment. Thus Nathan reproved David by a Parable of the Ewe-Lamb, and set his reproof home by a Prosopopeia; David hearing of the rich man's cruelty, in taking the poor man's Lamb, passeth sentence of death upon him, and a fourfold restitution, because he had no pity. Now David was 〈 in non-Latin alphabet 〉 condemned out of his own mouth: Whereupon Nathan strikes whilst the Iron is hot, by making particular Application of the Parable unto David, Thou art the man: This was a convincing way of Preaching. And thus ought the Ministers of Christ to put in practice the most convincing way of Preaching, whether in a way of Mercy or Judgment; whether to come with a rod, or the spirit of meekness; whether to be Boanergesses, or Barnabasses. The most taking, winning way we must use (Provided always, that we make the word of God our just Standard and rule to go by) so that we may win souls unto Jesus Christ.

Now to draw nearer to the words: In this Chapter there are delivered sundry, choice, and excellent Parables, as of the sower, and the seed, a grain of mustard-seed, leaven hid in three measures of meal, a casting-net. I pass from these, unto that which hath immediate reference unto my Text, v. 44. The Gospel of Christ is a Treasure, and the Scripture is that precious seed where that Treasure is to be found: Neither can everyone find it, or know the worth of it; It's a hidden Treasure: The worth of the Gospel is unknown by, and hidden from unbelievers: But the true Believer who sindes it, and knoweth the worth of it, hides it, (i. e.) he keeps it safe in the secretest recesses of his heart; he hides it, as Mary did, 〈 in non-Latin alphabet 〉 . He that hath discovered the incomparable Treasure of the Gospel, doth not conceal or suppress the knowledge thereof from others. But first, he will enrich himself therewith; upon the finding of the Treasure he's so ravished with joy, and so transported with a desire after the purchase, as without delay, demurs, dodgings, or abatements, he sells all he hath to purchase the field, and get possestion of it.

Now my Text is a further prosecution and confirmation of this Parable: The first word, 〈 in non-Latin alphabet 〉 again, specifies a dependence upon what went before. Expect no curiosity in dividing the words: You have here propounded a Parable, and its Interpretation.

1. For the Parable, and therein are to be considered these six particulars.

1. The Subject compared, or ground-work of the comparison: The kingdom of Heaven.

2. The subject of this comparison, or Person spoken of, and he is [ 1] [ 2] deciphered by his external profession and occupation, A Merchant man.

3. You have set down what he trafficks for, his particular Merchandize: [ 3] He's not a petty Merchant of small wares, and mean Commodities, but a Merchant of Pearls: And because there's a difference in Pearls, Aliae nobiles, aliae minus generosae, some are of a greater, some of a cheaper estimation: he trades for the best, not ordinary, common, but goodly Pearls.

4. The success he finds: His labor is not lost, but answered with [ 4] good success, a particular instance or specification of his success is, that he finds goodly Pearls.

5. What doth he find of greatest value? He finds a Pearl of superlative, [ 5] invaluable price: A Pearl beyond compare, of more worth then all other Pearls whatsoever, and that is, The Pearl of price.

6. and lastly, Here's set down what the purchase cost him, and [ 6] that's all that he had.

Thus far of the bare letter of the Parable, according to the dark part of it: But there's a mystical meaning to be considered; let's take off the veil, and give in the interpretation. I shall open the terms in that order they lie in the Text,