Thirty-Six Sermons

AD AULAM.

The Seventh Sermon.

GREENWICH, JULY, 1638.

1. T He Speaker is God: that is plain ( For thus saith the Lord. ) And he speaketh to us: Not to the Jews only (as some perhaps might imagine) but to all Mankind; And so to us, as well as them: if not in the Literal and immediate sense (which to me seemeth so probable, that I make little doubt of it;) yet at leastwise (which I find not gainsaid by any) in the Analogical, and Spiritual Sence. The Speech itself presenteth to our view a Sale, and a Redemption: and under those Metaphors, representeth to our thoughts Man's inexcusable baseness and Folly in the Sale, God's admirable power and goodness in the Redemption. The most wretched Sale that ever was; all passed away, and nothing coming in: But the most blessed Redemption that ever was; all fetched back again, and nothing laid out. A Sale, without any profit to us; it got us naught: in the former part of the verse, (you have sold yourselves for naught.) A Redemption without any charge to us; it cost us naught: in the latter part, ( ye shall be redeemed without money. ) These are the two Points we are to hold us to at this time: the Sale first, by Sin; and then the Redemption, by Christ.

2. You have sold yourselves for naught. ] Words not many in our Translations; but in the Original (as also in the Greek ) as few as can be to be a number, but two: Yet do they fairly yield us these four particulars. 1. The Act: and that is a bargain of Sale ( ye have sold. ) 2. The Object of that Act; the Commodity, or thing sold, and that is themselves, ( sold yourselves. ) 3. The consideration, or Price; (if you will allow that name to a thing of no price; ) and that is nothing, or as good as nothing, ( sold for naught. ) 4. The Agent, the Merchant or Salesman; and that is themselves too, ( Ye have sold yourselves.) To sell, and that themselves, and that for naught; and to do all this themselves: of these in order.

3. The Act is first; it is a Bargain of Sale: (Ye have sold yourselves.) If we had but deposited ourselves with Satan, being so perfidious as he is; it had been hazard enough, and but too much: for even among Men, if the party that is trusted have but the Conscience to deny the trust, and the face to for swear it: he that trusteth him may soon come to lose all. But yet in point of right and to common intendment, he that depositeth anything in the hand of another, doth only commit it to his custody: both property and use still reserved to himself. 2. In a Demise a man parteth with more of his interest; he transmitteth together with the possession, the use also or fruit, of the thing letten or demised, so as the usu fructuarius or tenant may during his Term use it at his pleasure, and (so far as he is not limited by special Covenant ) make benefit of it to his own most advantage. But here is yet no Alienation: it is but jus utendi salvâ substantiâ. Still the Property remaineth where it was: and the Possession too after a time, and when the term is expired, reverteth to the first owner. 3. A mortgage indeed hath in it something of the Nature of an Alienation: inasmuch as it passeth over Dominium, as well as Rem, and Usumfructum; that is property, and (as you would say) Ownership, as well as Possession, Use, and Benefit. Yet not absolutely any of these, but with a defeisance, and under a Condition performable by himself, so as the Mortgager is upon the point, the proprietary still, if he will himself: because it is in his own power by performing the condition to make a defeisance of his former act, and consequently to make the alienation void, and then he is in statu quo.

4. But in a Bargain of Sale there is a great deal more than in all these. There the Alienation is absolute, and the contract Peremptory: Wherein the Seller transferreth and maketh over to the Buyer, together with the Possession, Use, and Profits, the very property also of the thing sold; with all his right, title, claim, and interest therein forever, without power of revocation, or any other reservation whatsoever. And this is our Case: this the fact, whereof we stand indicted in the Text. What the Scripture chargeth upon Ahab for his particular, that he had sold himself to work wickedness: is (though not in the same height of sense, yet) in some degree, more or less chargeable upon all Mankind. We have all sold ourselves to Sin and Satan. Venundati sub peccato, saith St. Paul; and he seemeth to speak it of the better sort of men too (in the judgment of many good Interpreters) Rom. 7. And then how much more is it true of the rest? That they are Carnal, sold under sin.

5. The greater is our Misery, and the more our Presumption: which are the two Inferences hence. Our Misery first, For by selling ourselves over to Sin and Satan, we have put ourselves out of our own, into their Dominion: and (during that state) remain wholly to be disposed at their pleasure. They are now become our Lord's; and it is not for us to refuse any drudgery, be it never so toytsom or irksome, whereabout they shall list to employ us. How should it else be possible for men endowed with reason, some to melt themselves away in Luxury and brutish Sensuality, as the Voluptuous; othersome to pine themselves lean with looking at the fatness of another's portion, as the Envious; othersome to run themselves out of breath, sometimes till they burst in the pursuit either of shadows, as the Ambitious; or of smoke, as the Popular or vain-glorious; othersome, like those that in old time were damnati ad Metalla, to moil perpetually in lading themselves with thick clay, whereof it would grieve them to think that ever they should have use, as the Covetous? Were it not that they are put upon such drudgeries, by their imperious Masters; Sin who reigneth like a Tyrant in their Mortal Bodies, and will have all his lust obeyed: and Satan who grown great by this new Purchase (for by it it is, that he claimeth to be Prince of the World ) sitteth in the hearts of ungodly men, as in his Throne, and there commandeth like an Emperor: and who may be so bold as to contradict, or but to say, Domine our ita facis? Acti aginius, is a true saying, in this sense howsoever. He must needs go, we say, whom the Devil driveth: and St. Paul saith, he is the spirit that worketh in the Children of disobedience. It is but an empty flourish then, that licentious men sometimes stand so much upon their liberty; saying with them, John. 8. we were always free, and were never in bondage unto any; or with them in Psal. 12. Our lips are our own, who is Lord over us? Who is Lord over you, do you say? No hard matter to tell you that: Even Satan. Your lips and your tongues are his; your hearts and your hands his; your bodies and your souls his; all you have, all you are, wholly and entirely his. You have sold yourselves to him, and Emptum cedit in jus emptoris. He hath bought you, and his you are, to have and to hold: he may now do what he will with you, (if God suffer him) and you must abide it. This being the case of us all by reason of Sin (till we be restored by Grace ) I need say no more to let us see, what misery we have pulled upon ourselves by this Sale.

6. But there is another thing too in this Sale, besides our Misery, meet for us to take knowledge of: and that is our high and intolerable Presumption, joined with extreme injustice and unthankfulness. God made us to do him service: and his we are, his Creatures, his Servants. Now then Quis tu? What hast thou to do to judge, saith St. Paul? May not I say much more? What hast thou to do to sell another's Servant? And that invito, nay, inconsulto Domino; without any License of Alienation from the chief Lord, nay, without so much as ever asking his consent. If God were pleased to leave us at first in manu consilii, and to trust us so far as to commit the keeping of ourselves to ourselves: he had no meaning therein to turn us loose, neither to quit his own right to us and our services. Nay, may we not with great reason think, that he meant to oblige us so much the more unto himself, by making us his depositories in a trust of that nature? As if a King should commit to one of his meanest Servants, the custody of some of his Royal houses or forts, he should by that very trust lay a new obligation upon him of fealty over and above that common allegiance which he oweth him as a Subject. Now if such a Servant, so entrusted by the King his Master, should then take upon him, of his own head, without his Masters privity, to contract with a Stranger, perhaps a Rebel or Enemy, for the passing over the said House or Fort into his hands: Who would not condemn such a person, for such an act of ingratitude, injustice and presumption, in the highest degree? Yet is our injustice, ingratitude and presumption, by so much more infinitely heinous than his, in selling ourselves from God, our Lord and Master, into the hands of Satan a Rebel, and an Enemy to God and all goodness: By how much the disparity is infinitely more betwixt the eternal God, and the greatest of the Sons of Men, than betwixt the highest Monarch in the world, and the lowest of his Subjects.

7. So much for the Act: the other particulars belong to it as circumstances thereof. To a Sale they say three things are required, Res, Pretium, and Consensus: a Commodity to be sold, a Price to be paid, and Consent of Parties. Here they are all. And whereas I told you in the beginning, that in this Sale was represented to us Mans inexcusable baseness and folly; You shall now plainly see each Particle thereof made good, in the three several circumstances. In the Commodity, our Baseness; that we should sell away our very selves: in the Price, our folly; that we should do it for a thing of naught: in the consent, our inexcusableness in both; that an act so base and foolish should yet be our own voluntary act and deed. And first for the Commodity, (you have sold yourselves.)

8. Lands, Houses, Cattle, and other like possessions made for man's use, are the proper subject-matter of trade and commerce; and so are fit to pass from man to man by Sales and other Contracts. But that Man, a Creature of such excellency, stamped with the Image of God, endowed with a reasonable Soul, made capable of Grace and Glory, should prostare in foro, become merchantable ware, and be chaffered in the Markets and Fairs: I suppose had been a thing never heard of in the World to this hour; had not the overflowings of Pride, and Cruelty, and Covetousness, washed out of the hearts of Men, the very impressions both of Religion and Humanity. It is well, and we are to bless God, and under God to thank our Christian Religion and pious Governors for it; that in these times and parts of the world, we scarce know what it meaneth. But that it was generally practiced all the world over in some former ages, and is at this day in use among Turks and Pagans, to sell men: ancient Histories, and modern Relations will not suffer us to be ignorant. We have mention of such Sales even in Scripture; where we read of some that sold their own brother, as Jacob's Sons did Joseph; and of one that sold his own Master, as the Traitor Judas did Christ. Basely and wretchedly both: Envy made them base; and Covetousness him. Only in some cases of Necessity, as for the preservation of Life, or of liberty o • Conscience, when other means fail, God permitted to his own people to sell themselves, or Children, into perpetual Bondage: and Moses from him gave Laws and Ordinances touching that Matter, Lev. 25.

9. But between the Sale in the Text, and all those other, there are two main differences: Both which doth exceedingly aggravate our baseness. The first, that no man could honestly sell another, nor would any man willingly sell himself, unless enforced thereunto by some urgent necessity. But what necessity, I pray you, that we should sell ourselves out of God's, and out of our own hands, into the hands of Sin and Satan? Were we not well enough before? Full enough, and safe enough? Was our Masters service so hard that it might not be abiden? Might we not have lived? Lived? Yea, and that happily, and freely, and plentifully: and that forever in his service. What was it then? Even as it is with many fickle servants abroad in the World, that being in a good service, cannot tell when they are well, but must be ever and anon flitting, though many times they change for the worse: so it was only our Pride and Folly, and a fond conceit we had of bettering our condition thereby, that made us not only without any apparent necessity, but even against all good reason and duty, thus basely to desert our first service, and to sell ourselves for bond-slaves to Sin and Satan.

10. The other difference maketh the matter yet a great deal worse on our side. For in selling of slaves, for so much as bodily service was the thing chiefly looked after; therefore as the body, in respect of strength, health, age, and other abilities, was deemed more or less fit for service, the price was commonly proportioned thereafter. Hence by a customary speech among the Grecians, slaves were called 〈 in non-Latin alphabet 〉 , that is, bodies: and they that traded in that kind 〈 in non-Latin alphabet 〉 , as you would say merchants of bodies And so the Word 〈 in non-Latin alphabet 〉 is rendered, Rev. 18. Mancipia or slaves. Epiphanius giveth us the reason of that use of the word, 〈 in non-Latin alphabet 〉 saith he, &c. because all the command that a man can exercise over his slaves, is terminated to the body, and cannot reach the soul. And the soul is the better part of man; and that by so many degrees better, that in comparison thereof the body hath been scarce accounted a considerable part. 〈 in non-Latin alphabet 〉 , could the Greek Philosopher say: and the Latin Orator: Men's cujusque is est quisque. The soul is in effect the whole man; The body but the shell of him: the body but the Casket, the soul the Jewel. It is observable, that whereas we read, Mat. 16. ( What shall it profit a man, if he gain the whole World and lose his own soul? ) instead thereof we have it, Luk. 9. thus, ( if he gain the whole world and lose himself? ) So that every man's soul is himself: and the body but an appurtenance of him. Yet such is our baseness, that we have thus trucked away ourselves with the appurtenances; that is, both our souls and our bodies. We detest Witches and Conjurers (and that worthily) as wicked and base People; because we suppose them to have made either an express, or at least-wise an implicit contract with the Devil. Yet have our rebellions against God put us in the same predicament with them. Verily Rebellion is as witchcraft, 1 Sam. 15. Ours is so: since by it we have made a Contract with the Devil, and sold ourselves to him, souls and all.

11. Yet are base-minded people most an end covetous enough: they will hardly part with anything, but they will know for what. Ecquid erit pretii? What will you give me? is a ready Question in every man's mouth that offers to sell. Joseph's Brethren, though they were desirous to be rid of him, yet would have somewhat for him: and Judas would not be a Traitor for naught. They got twenty pieces of silver for their Brother; and he thirty for his Master. And those oppressors in Amos 2. that sold the needy for a pair of shoes, would be content with a small matter, so they might be on the taking hand. Esau had a very sorry recompense, a morsel of meat, and a mess of broth, for his own birth-right, and his fathers blessing: yet that was something ( jus pro jure ) and something, we say, hath some savor. But to let all go, and to get nothing for it, this is our singular folly: in the next circumstance, that of the Price ( Ye have sold yourselves for naught. )

12. A heavy charge, may some say! but is there any truth in it? or is there indeed any sense in it? Examine that first. It is well known there can be no buying and selling without the intervention of a Price: Pactio pretii is by the Learned put into the definition, and therefore is conceived to be of the essence of this kind of contract. 〈 in non-Latin alphabet 〉 , is the old formula for buying and selling. So that if there be no price paid, or to be paid, nothing given or to be given in compensation or exchange for what is received; it may be a Contract of some other species, but it can be no Sale. It seemeth then to be a mere implicat, a contradiction in adjecto, to say that a thing is sold, and yet for nothing.

13. But here we have a double help to salve it, in either of the Terms one. First, for the term of selling: True it is, in strict propriety of speech buying and selling cannot be without a price. But Divine (especially Prophetical) expressions, are not ever tied to such strictnesses. We read therefore in the Scriptures, both of buying and selling, without a price; Of buying without a price, ( Come buy wine and milk without money, and without silver, Isa. 58.) And of selling without a price; ( Thou sellest thy people for naught, and takest no money for them, Psal. 44.) And likewise here in the Text. Nay more, that strictness of propriety is not always observed in other Authors. Vendendi verbum ad omnem alienationem pertinet, saith a learned Civilian; The word selling may be extended to every Contract, the effect whereof is an alienation. And if so, then should we have given away ourselves gratis (as it is said of some, Eph. 4. that they have given themselves over to lasciviousness, 〈 in non-Latin alphabet 〉 is the word there:) yet might we be said to have sold ourselves in this construction; that is, to have made over ourselves to Satan by an absolute alienation: whereby whatsoever right and interest we had in our selves before (were▪ it more or less, were it any or none) is now conveyed unto, and settled upon him.

14. Another help we have in the other Term for naught. For (to say truth) we do receive a price, such as it is. He is content to allow us something; he knoweth we would not else bargain. Perhaps some little profit, or pleasure, or ease, or honor, or applause, or revenge; some small trifle or other: which being of very little worth or use, and so not to be taken for a valuable consideration, may therefore be called naught or nothing: not simply or absolutely nothing, but comparatively and respectively nothing, Even as in our common speech, when a man would express that he hath sold a thing much under worth, the forms are ordinary: I have even given it away; I have parted with it for a song; I have sold it for nothing. And this common usage of the Phrase, as it well preserveth the sense, so doth it also (that I may stop two gaps with one Bush) justify the truth of this charge in my Text ( you have sold yourselves for naught) for between mere nothing, and as good as nothing, the difference is not great, in point of discretion.

15. Here then is our folly in this Sale, that on the one side we shamefully underprised what we were to part with, and on the other side extremely overvalued what we were to receive in exchange for it. Renowned is Glaucus for his folly in Homer, for changing armor with Diomedes with such palpable disadvantage, that Proverbs came of it. And we laughed at the silliness of the poor Indians, when the Portugals came first among them, for parting with a massy lump of Gold-ore for a three-half penny knife. Yet is our folly far beyond theirs; they had something, yea, and in the same kind too; he brass, they Iron, for Gold: that's yet one Metal for another, though there be great difference in the worth. But what sottishness possessed us, thus to barter away Coelum pro coeno: Heaven for dung, Paradise for an apple, ourselves for nothing?

16. But flesh and blood is ready to justify its own Act, (as ever they that are guiltiest of folly, are the shiest to own it) and thus will argue it. If we have sold ourselves to Satan; yet the advantage seemeth to be on our side. We are sure we have got something from him, say it be but small, a vanity, a toy; yet such a toy as we are pleased withal. But he hath got a verier toy from us, a very nothing. For we have but sold ourselves, and we are but men: and what is man, but like a thing of naught, Psal. 144. Lay him in the balance with Vanity it self, he will prove the verier Vanity of the two; that will overweigh him, Psal. 62. If any man should chance to think better of himself, and take himself to be something, there is one will tell him that he mistaketh the matter, and deceiveth himself, for he is nothing, Gal. 6. Nay, less than nothing, saith our Prophet, Isa. 40. By all which it should seem we have rather cheated the Devil, than he us; and have gotten the better end of him: and are so far from having parted with something for nothing, as we are charged; as that quite contrary we have rather gotten something for nothing. Or at least-wise, if we have but vanity for vanity; we a thing of naught from him, he a thing of naught from us, ( fumum accepit, fumum vendidit ) as it is in the Apothegm; Or in an Epigram I have heard of two dunces and their disputation ( Attulit ill nihil, retulit ill nihil; ) we are yet upon even terms, and that can deserve no great imputation of folly.

17. Indeed should we speak of our bodies only, these mortal, corruptible, vile bodies (as we find them termed by all those Epithets; ) or look upon our whole nature, as it is now embased by it; or even taken at the best, and set in comparison against God; (in one of which three respects it must be understood, where ever the Scriptures speak of our worthlessness or nothingness: ) there might then be some place for these Allegations. But take the whole man together, soul as well as body, yea, chiefly that, and state as him he was before he was sold, (as so we must do, if we will give a true judgment of the fact ) and compare it but with other Creatures (which is but reasonable;) and then all the allegations aforesaid are quite beside the purpose. The Soul is a most rich, indeed an inestimable commodity; Pretiosa anima, saith Solomon, Prov. 6. the precious Soul. So he saith, but that speech is somewhat too general, he doth not tell us how precious. Indeed he doth not; for in truth he could not: it is beyond his or any man's skill, to give an exact praisement of it. There is somewhat bidden for it, Mic. 6. But such a contemptible price, that it is rejected with scorn; though it seem to sound loud, ( thousands of Rams, and ten thousands of Rivers of Oil. ) He that alone knew the true worth of a soul, (both by his natural knowledge, being the eternal wisdom of God; and by his experimental knowledge, having bought so many, and paid a full price for them) our blessed Redeemer, the Lord Jesus, assureth us there is no 〈 in non-Latin alphabet 〉 . All the universal world affordeth not a valuable compensation for it, Mat. 16. we will rest upon his word for this, as well as we may, and spare further proof.

18. And then the inference will be clear; that there never was in the World any such folly as sin is; any such fools as sinners are 〈 in non-Latin alphabet 〉 , as he said: and Solomon putteth the fool upon the sinner, I am not able to say how oft. That we should thus sell and truck away these precious Souls of ours, the very▪ exhalations and arrachements (if I may so speak) of the breath of God; not estimable with any other thing, than with the precious blood of God: and that not for the whole world (which had been to our incomparable disadvantage) no nor yet for any great portion thereof, but for a very small pittance of it, whereof we can have no assurance neither that we should hold it an hour; and which▪ even whilst we have it, and think to enjoy it, perisheth in the using, and deceiveth our expectations! Which of us laying the Premises to heart, can do less than beshrew his own grievous folly for so doing; and beg pardon for it at the hands of God, as David did after he had numbered the people, ( I have sinned greatly in that I have done, and now I beseech thee, O Lord, take away mine iniquity, for I have done very foolishly. )

19. And the more cause have we most bumbly to beg pardon for our baseness and folly herein, by how much less we are any way able to excuse either of both, it being our own voluntary act and deed. For so is the next particular, ( Ye have sold yourselves. ) Naturally, what is blame-worthy we had rather put off upon anybody else, light where it will, than take it home to ourselves. Translatio criminis, the shifting of a fault, is by Rhetoricians made a branch of▪ their Art. We need not go to their Schools to learn it: Nature and our Motherwit will prompt us sufficiently thereunto: we brought it from the womb, sucked it from the breasts of our mother Eve. This base and foolish act, whereof we now speak, how loath are we to own it? How do we strive to lay the whole burden and blame of it upon others: or if we cannot hope to get ourselves quite off, yet (as men use to do in common payments and taxes ) we plead hard to have bearers and partners, that may go a share with us, and ease us (if not à toto, yet) at leastwise à tanto, and in some part. But it will not be. Still Perditio tua ex te: it will fall all upon us at the last, when we have done what we can.

20. We have but one of these three ways to put it off; a fourth I cannot imagine; By making it either God's act, who is the original owner; or Adams act, who was our Progenitor; or Satan's act, who is the Purchaser. If any of these will hold, we are well enough; Let us try them all. It should seem the first will: for is there not Text for it? How should one of them chase a thousand (saith Moses) except their rock had sold them, Deut. 32. and God was their rock. So David, Psal. 44. Thou hast sold thy people for naught: and sundry times in the Book of Judges we read how God sold Israel, sometimes into the hands of one enemy, and sometimes of another. Very right. But none of all this is spoken of the Sale now in Question: it is meant of another manner of Sale, which is consequent to this, and presupposeth it. God indeed selleth us over to punishment, (which is the Sale meant in those places) but not till we have first sold ourselves over to sin, which is the sale in this place. We first most unjustly sell away our souls, and then he most justly selleth away our bodies, and our liberty, and our peace, and our credit, and the rest.

21. Let us beware then, whatsoever we do, we do not charge God wrongfully, by making him in the least degree the Author of our sins, or but so much as a party, or an accessory to our follies; either directly or indirectly. Himself disclaimeth it utterly, and casteth it all upon us, Isa. 50. 1. Which of my Creditors is it to whom I have sold you? If it were my deed, deal punctually, tell me when, and where, and to whom; But if it were not, why do you lay it to my charge? Behold for your iniquities have you sold yourselves. It was merely 〈1 page duplicate〉 〈1 page duplicate〉 your own doing: and if you suffer for it, blame yourselves, and not me.

22. Hâc non successit: We must try another way, and see if we can leave it upon Adam. For did not he sell us many a fair year before we were in reru •• • aturâ? And if the Father sell away the inheritance from his • nborn child, how can he do with all? And if he cannot help it, why should he be blamed for it? Must our teeth be set on edge with the Grapes our Grand father ate, and not we? It must be confessed, the first Sale was his Personal Act, by which he passed away both himself and all his Posterity; and so were we venditi antequam editi, sold a long while before we were born. And that Sale is still of force against us, (I mean that of Original sin till it be annulled by Baptism ) inasmuch as being virtually in his loins, when he made that Contract, we are presumed to have given our virtual consent thereunto. But there is another part of the Sale which lieth most against us, whereto our own actual consent hath passed in confirmation, and for the further ratification of our forefathers act: when for satisfaction of some ungodly lust or other, we condescended by committing sin in our own persons, to strengthen Satan's title to us, whatever it was, as much as lay in us. Like the unthrifty Heir of some unthrifty Father, who when he cometh at Age, for a little spending-money in hand, is ready to do any further act that shall be required of him, for the confirmation of his Fathers act, who had long before sold away the Lands from him. Whatever then we may impute of the former, I mean of original guilt to Adam: yet we must take the latter, I mean our actual transgressions, wholly and solely to our own selves.

23. Nor can we, thirdly, lay the blame upon Satan, or his Instruments; which is our last and commonest refuge. Serpens decepit was Eves Plea; and she pleaded but truth: for the Serpent had indeed beguiled her; St. Paul hath said it after her twice over. Esau after he had sold his birth-right his own self, yet accused his brother for supplanting him. Aaron for making the Calf, and Saul for sparing the Cattle; both contrary to God's express Command, yet both lay it upon the people. Others have done the like, and still do, and will do to the Worlds end. But alas! these Fig-leaves are too thin to hide our nakedness: all these excuses are insufficient to discharge us from being the authors of our own destruction. Say Satan be a cunning Cheater, (as he is no less!) who should have looked to that? Had not God endowed us with understanding, to discern his most subtle snares, and with liberty of Will, to decline them? Say he do tempt us perpetually; and by most sly insinuations seek to get within us, and to steal away our hearts; That is the utmost he can do: a Tempter he is: and that a shrewd one; 〈 in non-Latin alphabet 〉 (he hath his name from it;) yet he is but a Tempter, he cannot enforce us to anything, without our consent: and God hath given us power, and God hath given us charge too, not to consent. Say ungodly men (who are his Agents) cease not by plausible persuasions, importunities, and all the engagements they can pretend, to solicit and entice us to evil: Yet, if we resolve and hold, not to consent, they cannot hurt us. My son, if sinners entice thee consent thou not, Prov. 1. 10. Say they lay many a cursed example before us, as Jacob did, pilled rods in the sheep troughs; or cast stones of offense in our way! Have we not a Rule to walk by, by which we ought to guide ourselves, and not by the examples of men? And whereto serve our eyes in our heads, but to look to our feet, that we may so order our steps, as not to dash our foot against a stone?

24. Certainly no man can take harm but from himself. Let no man then when he is tempted, and yieldeth, say he is tempted of God: for God tempteth no man, saith St. James; that is, doth not so much as endeavor to do it. Nay, I may add further, Let no man when he is tempted, say he is tempted of Satan. That is, let him not think to excuse himself by that: For even Satan tempteth no man in that sense and cum effectu. Though he endeavor it all he can; yet, it cannot take effect, unless we will. St. James therefore concludeth positively, that every man's temptation, if it take effect, is merely from his own lust. It is then our own act and deed, that we are Satan's Vassals: Disclaim it we cannot: and whatsoever misery or mischief ensueth thereupon, we ought not to impute to any other than ourselves alone. He could never have laid any claim to us, if we had not consented to the bargain, and yielded to sell ourselves.

25. Of the Sale hitherto; I come now to the Redemption, the more Evangelical, and comfortable part of the Text. And as in the Sale we have seen man's inexcusable baseness and folly in the several circumstances: so we may now behold God's admirable power and grace in this Redemption. His Power, that he doth it so effectually. The thing shall be done, ( Ye shall be redeemed. ) His Grace▪ that he doth it so freely, without any money of ours. ( Ye shall be redeemed without money. )

26. First, the work to be effectually done. It is here spoken in the future ( Ye shall be Redeemed; ) not only, nor perhaps so much, because it was a Prophecy of a thing then to come, which now since Christ's coming in the flesh is actually accomplished: but also, and especially, to give us to understand, that when God is pleased to Redeem us, all the Powers on Earth, and in Hell, cannot, shall not, hinder it. By the Levitical Law, if a man had sold himself for a bondslave, his Brother, or some other near Friend, might redeem him: or if ever God should make him able, he might redeem himself. If this had been all our hope, we might have waited till our eyes had sunk in their holes, and yet the work never the nearer to be done: for never would man have been found able, either to redeem his own soul, or to make agreement for his brothers. It would cost more to redeem their souls, than any man had to lay down: so that of necessity he must let that alone forever. But when the Son of God himself setteth in, and is content to be made of God to us Redemption: the pleasure of the Lord shall prosper in his hand, and the work shall go on wondrous happily and successfully.

27. His Power, his Love, and his Right do all assure us thereof. First, his Power. Our Redeemer is strong and mighty, even the Lord of Hosts. And he had need be so: for he that hath us in possession is strong and mighty; Vir fortis armatus in the Parable, Luke 11. He buckleth his Armor about him, and standeth upon his guard with a resolution to maintain what he hath purchased, and to hold possession if he can. But then when a stronger than he cometh upon him, and overcometh him, breaketh into his house, bindeth him, and having bruised his head, taketh away from him his armor wherein he trusted (the Law, Sin, Death and Hell: ) there is no remedy but he must yield perforce what he cannot hold, and suffer his house to be ransacked, and his goods and possessions to be carried away. Greater is he that is in you (saith St. John ) that is, Christ: than he that is in the world; that is, the Devil. Christ came into the world on purpose to destroy the works of the Devil: and he did achieve what he came for; he hath destroyed them. And amongst his other works he hath destroyed this purchase also; wrung the evidences out of his hand, even the hand-writing that was against us; and having blotted, defaced, and cancel'd it, took it out of the way, nailing it to his Cross.

28. Such was his Power: his Love secondly not less; which made him as willing as he was able, to undertake this work of our redemption. In his love and in his pity he redeemed them, Isa. 63. 9. There is such a height, and depth, and length, and breadth in that Love; such a 〈 in non-Latin alphabet 〉 in every dimension of it, as none but an infinite understanding can fathom. Sic Deus dilexit: So God loved the world; But how much that so containeth, no tongue or wit of man can reach. Nothing expresseth it better to the life, than the work itself doth. That the Word should be made Flesh; that the holy One of God should be made sin; that God blessed forever should be made a curse; that the Lord of life and glory should suffer an inglorious death, and pour out his own most precious blood, to ransom such worthless, thankless, graceless Traitors, as we were, that had so desperately made ourselves away; and that into the hands of his deadliest enemy, and that upon such poor and unworthy conditions! O altitudo! Love incomprehensible: It swalloweth up the sense and understanding of Men and Angels; fitter to be admired and adored with silence, than blemished with any our weak Expressions.

29. I leave it therefore, and go on to the next, his Right. When de facto we sold ourselves to Satan, we had de jure, no power, or right at all so to do, being we were not our own: and so in truth the title is naught, and the sale void: Yet it is good against us however: we may not plead the invalidity of it: forsomuch as in reason no man ought to make advantage of his own act. Our act then barreth us: But yet it cannot bar the right owner from challenging his own wheresoever he find it. And therefore we may be well assured, God will not suffer the Devil, who is but malae fidei possessor, an intruder and a cheater, quietly to enjoy what is God's, and not his: but he will eject him (we have that word, John. 12. 21. Ejicietur, now is the Prince of this world cast out ) and recover out of his possession that which he hath no right at all to hold.

30. Sundry inferences we might raise hence, if we had time; I may not insist: yet I cannot but touch at three duties which we owe to God for this Redemption; because they answer so fitly, to these three last mentioned assurances. We owe him Affiance, in respect of his Power; in requital of his Love, Thankfulness; and in regard of his Right, Service. First, the consideration of his Power, in our Redemption, may put a great deal of comfort and confidence into us: that, having now redeemed us, if we do but cleave fast to him, and revolt not again, he will protect us from Sin and Satan, and all other enemies and pretenders whatsoever. O Israel fear not, for I have redeemed thee, Isa. 43. If then the Devil shall seek by any of his wiles or suggestions at any time to get us over to him again (as he is an unwearied sollicitor, and will not lose his claim by discontinuance: ) Let us then look to that Cornu salutis, that horn of salvation, that God hath raised up for us in Christ our Redeemer, and fly thither for succor as to the horns of the Altar, (saying with David, Psalm 119. I am thine, oh save me, ) and we shall be safe. In all inward temptations, in all outward distresses, at the hour of death, and in the day of judgment, we may with great security commit the keeping our souls to him, both as a faithful Creator, and as a powerful Redeemer: saying once more with David, (into thy hands I commend my spirit, for thou hast redeemed me, O Lord thou God of truth, ) Psal. 31. 6.

31. Secondly, The consideration of his love in our Redemption should quicken us to a thankful acknowledgment of his great and undeserved goodness towards us. Let them give thanks whom the Lord hath redeemed, and delivered from the hands of the enemy, Psal. 107. Let all men, let all creatures do it: but let them especially. If the blessings of corn, and wine, and oil, of health, and peace, and plenty, of deliverance from sicknesses, pestilences, famines, and other calamities, can so affect us, as to provoke at least some overly and superficial forms of thanksgiving from us: how carnal are our minds, and our thoughts earthly, if the contemplation of the depth of the riches of God mercy, poured our upon us in this great work of our Redemption, do not even ravish our hearts with an ardent desire to pour them out unto him again in Hymns, and Psalms, and Songs of Thanksgiving, with a Benedictus in our mouths, ( Blessed be the Lord God of Israel, for he hath visited and redeemed his people. )

32. Thirdly, The consideration of his Right should bind us to do him service. We were his before, for he made us; and we ought him service for that. But now we are his more than before, and by a new title; for he hath bought us, and paid for us: and we owe him more service for that. The Apostle therefore urgeth it as a matter of great equity: you are not your own, but his; therefore you are not to satisfy yourselves by doing your own lusts, but to glorify him by doing his will. When Christ redeemed us by his blood, his purpose was to redeem us unto God, (Rev. 5. 9.) and not to ourselves: and to redeem us from our vain conversation, (1 Pet. 1. 18.) and not to it. And he therefore delivered us out of the hands of our enemies, that we might the more freely, and securely, and without fear serve him in holiness and righteousness all the days of our lives, Luke 1. which being both our bounden duty, and the thing withal so very reasonable; we have the more to answer for, i • we do not make a conscience of it to perform it accordingly. He hath done his part (and that which he was no way bound unto) in redeeming us; and he hath done it to purpose, done it effectually: Let it be our care to do our part (for which their lie so many obligations upon us) in serving him; and let us also do it to purpose, do it really, and thoroughly, and constantly,

33. Thus is our Redemption done effectually: it is also done freely; which is the only point now remaining. Not for price, nor reward, Isa. 45. 13. but freely and without money here in the Text. Nor need we here fear another contradiction. For the meaning is not that there was no price paid at all; but that there was none paid by us: we laid out nothing towards this great Purchase, there went none of our money to it. But otherwise, that there was a price paid, the Scriptures are clear: You are bought with a price, saith St. Paul, 1 Cor. 6. and he saith it over again, Chap. 7. He that paid it calleth it 〈 in non-Latin alphabet 〉 , a ransom, that is as much as to say a price of Redemption: and his Apostle somewhat more, 〈 in non-Latin alphabet 〉 , which implieth a just and satisfactory price, full as much as the thing can be worth. Yet not paid to Satan, in whose possession we were; for we have found already, that he was but an Usurper, and his title naught. He had but bought of us: and we by our sale could convey unto him no more right than we had ourselves: which was just none at all. Our Redeemer therefore would not enter into any capitulation with him, or offer to him any Terms of composition: But thought good rather in pursuance of his own right to use his power, And so he vindicated us from him by main strength: with his own right hand, and with his holy arm he got himself the victory, and us liberty, without any price or ransom paid him.

34. But then unto Almighty God his Father, and our Lord, under whose heavy Curse we lay, and whose just vengeance would not be appeased towards us for our grievous presumption, without a condign satisfaction: to him, I say, there was a price paid by our Redeemer, and that the greatest that ever was paid for any purchase since the world began. Not silver and gold, saith St. Peter, which being corruptible things are not valuable against our immortal and incorruptible souls; But even himself, in whom are absconditi thesauri, amassed and hidden all the treasures of the wisdom of God, and even the whole riches of his grace; treasure enough to redeem a whole world of sinners. Take it collectively, or distributively; singula generum, or genera singulorum; this way, or that way, or which way you will; in Christ there is copiosa redemptio, redemption plenty, and enough for all if they will but accept it. Take all mankind singly one by one; He gave himself for me, saith St. Paul in one place. Take them altogether in the lump, He gave himself a ransom for all; in another.

35. Now for a man to give himself, what is it else, but to give his soul, (for that is himself, as we heard before) and his life, for vita in anim • , the life is in the soul: and these he gave. He gave up his soul (when thou shalt make his soul an offering for sin, Isa. 53. 10.) and he laid down his life (the Son of man came to give his life a ransom for many, Mat. 10.) More than this in love he could not give; for what greater love, than to lay down ones life? And less than this in justice he might not give: for Death by the Law being the wages of sin, there could be no Redemption from death so as to satisfy the Law, without the death of the Redeemer.

36. Yea, and it must be a bloody death too: for anima in sanguine, the life is in the blood, and without shedding of blood there can be no remission, no redemption. All those bloody sacrifices of Bulls and Goats, and Lambs in the Old Testament: all those frequent sprinklings of blood, upon the door posts, upon the book, upon the people, upon the tabernacle, and upon all the vessels of ministry; and all those legal purifications in which blood was used (as almost all things are by the Law purged with blood, Heb. 9.) they were all but so many types and shadows prefiguring this blood of springling; which speaketh so many good things for us, pacifieth the fierce anger of God towards us, purgeth us from all sins, and redeemeth us from hell and damnation. I mean the meritorious blood of the Cross, the most precious blood of Christ, as of a Lamb without blemish, 1 Pet. 1. 18.

37. But can there be worth enough, may some say, in the blood of a Lamb, of one single Lamb, to be a valuable compensation for the sins of the whole world? First, this was agnus singularis, a Lamb of special note; not such another in the whole flock, All we like sheep have gone astray: but so did this Lamb never. All of us like the increase of Laban's flock, speckled or ring-streaked, but this Lamb 〈 in non-Latin alphabet 〉 , if Momus himself were set to search, he could not yet find the least spot or blemish. A cunninger searcher than he hath pried narrowly into every corner of his life; who if there had been anything amiss, would have been sure to have spied it and proclaimed it, but could find nothing. The Prince of this world cometh and hath nothing in me. That is something; his Innocency. But if that be not enough, (for the Angels are also innocent ) behold then more. He is secondly, Agnus Dei, the Lamb of God; that is, the Lamb which God hath appointed and set a-part for this service by special designation: so as either this party must do it, or none. There is no other name given under heaven, no nor in heaven neither, nor above, by which we can be redeemed. Him, and him alone, hath God the Father sealed: and by virtue of that Seal authorized and enabled to undertake this great work. Or if you have not yet enough, (for it may be said, what if it had been the pleasure of God to have sealed one of the Angels? ) Behold then thirdly, that which is beyond all exception, and leaveth no place for cavil or scruple: He is Agnus Deus. The Lamb is God, the Son of God, very God of very God: and so the blood of this Lamb is the very blood of God, Act. 20. And it is this dignity of his Nature especially (and not his innocence only, no nor yet his deputation too, without this) that setteth such a huge value upon his blood, that it is an infinite price, of infinite merit, able to satisfy an infinite justice, and to appease an infinite wrath.

31. You will now confess I doubt not, that this Redemption was not gratis, came not for nothing, in respect of him: it cost him full dear, even his dearest life's-blood. But then in respect of us, it was a most free and gracious Redemption. It was no charge at all to us; we disburs'd not a mite, not a doyt towards it: Which is the very true reason why it is said in the Text, Ye shall be redeemed without money. This work then is merely an act of grace, not a fruit of merit; of grace, abundant grace on his part; no merit, not the least merit at all on ours. And well it is for us, that we have to do with so gracious a God. Go to an officer, and who can promise to himself any ordinary favor from him without a fee? Go into the shops, and what can ye take up without either money, credit, or security for it? Si nihil attuleris: bring nothing, and have nothing. Only when we have to do with God, Poverty is no impediment, but rather an advantage to us. 〈 in non-Latin alphabet 〉 The Gospel belongeth to none, but the poor only. The tidings of a Redeemer, most blessed and welcome news to those that are sensible of their own poverty, and take it as of Grace. But whoso thinketh his own penny good silver, and will be putting in and bidding for it; will stand upon his terms as David did with Araunah, and will pay for it, or he will not have it. Let that man beware lest his money and he perish together, and lest he get neither part nor fellowship in this business.

39. Yet this I must tell you withal, there is something to be done on our part, for the applying of this gracious redemption wrought by Christ to our own souls, for their present comfort and future salvation. We must repent from dead works, believe the Gospel, and endeavor to live godly, righteously and soberly in this present world. The grace of God is proclaimed, and (as it were) exposed to sale in the preaching of the Gospel: there is an offer made us of it there, and we are earnestly invited to buy it, ( Ho everyone that thirsteth, come to the waters and buy. ) But he that cometh to buy, must bring his manu precium with him, or he were as good keep away. He that cometh to this market without a price in his hand (and the price is faith, repentance and godliness ) it is a sign he hath no heart, and he is no better than a fool, saith Solomon, Prov. 17. But still we must remember, that this is but conditio, non causa: a condition which he requireth to be performed on our part, not any just cause of the performance on his part. And he requireth it rather as a testimony of our willingness to embrace so fair an offer, than as a valuable consideration in any proportion at all to the worth of the thing offered. What we bring, if it be tendered kindly, and as it ought, in sincerity and humility, he kindly accepteth of it. But if we bring it either in Pride; or would have it taken for better than we know it is, which is our Hypocrisy: we quite mar our own market, and shall be sent away empty.

40. The sum of all is this, and I have done. Let us take the whole shame of our inexcusable baseness and folly in this Sale to ourselves; and let us give to God the whole glory of his admirable power and grace in our Redemption. Non tibi, Domine, non tibi; not unto thee, O Lord, not unto thee, but unto us be all the shame, that had thus wretchedly sold ourselves for naught: Non nobis, Domine, non nobis; not unto us, O Lord, not unto us, but unto thy Name be all the glory, that thou hast thus graciously redeemed us without money, Amen. So be it.

AD AULAM.

The Eighth Sermon.

THEOBALDS, JULY, 1638.

1. S Aint Paul had much labored in the whole former Chapter, and in the beginning of this, to make up that breach, which (by the mutual judgings of the weak, and despisings of the strong ) had been long kept open in the then Church of Christ at Rome: and was likely, if not timely prevented, to grow wider and wider, to the great dishonor of God, dis-service of his Church, and discomfort of every good man. He had plied them with variety of Arguments and Perswasions; spent a great deal of holy Logic and Rhetoric upon them: and now to set all that home, and to drive the nail (as it were) to the head, that so he might at length manum de tabula, he concludeth his discourse about that argument, with this votive Prayer or Benediction, [ Now the God of Patience and Consolation grant you to be like-minded one towards another, according to Christ Jesus: That ye may with one mind, and with one mouth glorify God even the Father of our Lord Jesus Christ.

2. Wherein we may observe first, the formality of the Prayer, in those first words [ Now the God of Patience and Consolation grant you: ] And then the matter or substance of it, in the rest. Wherein we have expressed, with their several amplifications; first the Thing desired ( their unity ) in the remainder of the fifth verse: secondly, the End, for which it is desired [ God's glory ] in the sixth verse. But that I shall not have time at this present to enter upon. Confining ourselves therefore to the fifth verse only, and therein, beginning with the formality of the Prayer, observe first, the connection of this period with the precedent discourse, in the Particle 〈 in non-Latin alphabet 〉 , Now, or But, [ 〈 in non-Latin alphabet 〉 , Now the God, &c.] Secondly, the party (whose help is implored, and from whom the blessing must come; even God ( 〈 in non-Latin alphabet 〉 , God grant. ) Thirdly, the special Attributes, whereby that party is here described: [ 〈 in non-Latin alphabet 〉 , &c. The God of Patience and Consolation. ]

3. Of the Connection first. 〈 in non-Latin alphabet 〉 , Now God grant. In effect, as if he had said, I have endeavored what in me lay to bring you to be of one mind and of one heart. I have planted unity among you by my Doctrine, and watered it with my Exhortations: using the best reasons and persuasions I could devise for that end. What now remaineth, but that I second my labors with my prayers? And commend what I have planted and watered to his blessing, who alone is able to give the increase? I have shewn you what are to do: 〈 in non-Latin alphabet 〉 , Now the God of Patience and Consolation grant it may be done.

4. The Apostle saw it needful he should pray for the people of God, as well as instruct them: and therefore he sealeth up the word of Exhortation with a word of Benediction. He had spoken, written, expostulated, disputed, reproved, besought, and whatever else was to be done in the way of Teaching: but he knew there was yet something more to be done, to make the work complete; lest else he should have run in vain, either labored in vain. That therefore he might not give out in extremo actu; nor having brought his building to some perfection, then to let it stand at a stay, and so decay and drop down, for want of laying on the roof: he turneth himself from them to God, is instant with him another while, as hitherto he had been with them; in hope that some good effect might follow. A course not unusual with him ( velut emblemate vermiculato ) to embellish his Epistles upon fit occasions with supplications, prayers, intercessions, and givings of thanks: breaking off the course of his speech, and that now and then somewhat abruptly (witness, 2. Cor. 9. 10. and some other places) to lace in a Prayer, a Blessing, a Thanksgiving.

5. Preachers by his example, to Pray for the people, as well as to instruct them: So should their labors bring more comfort to themselves, more profit to their hearers. The Kingdom of God must suffer violence, and our people will not ordinarily be brought unto it without some force: But let me tell you, it is not so much the violence of the Pulpit, that doth the deed, (it were many times better, if there appeared less violence there) as the violence of the Closet. Nor they only; but all Governors and Superiors in every other kind: indeed generally all Christians whatsoever (in their proportion ) to make use of this Example. Think none of you, you have sufficiently discharged your parts towards those that are under your charge; if you have instructed them in what they are to do, admonished them to do thereafter, reproved, or corrected them when they have done amiss, encouraged or rewarded them when they have done well: so long as your faithful and servant prayers for them have been wanting. In vain shall you wrestle with their stubbornnesses, and other corruptions, though you put to all your strength, and wrestle with great wrestlings (as Rachel said upon the birth of Naphtali ) so long as you do but wrestle with them only: for so long you wrestle but with flesh and blood; and alas, what great matters can thereof be done? Then, or not at all, shall you wrestle to purpose, when you enter the lists with the father of spirits himself, as Jacob did: wrestling with him by your Importunate prayers, and not giving him over, till you have wrung a blessing from him, either for yourselves, or them, or both. For when you have done what you can, the blessing must come from him, or it will never come. 〈 in non-Latin alphabet 〉 . Which is the next point.

6. God grant. ] As for himself, the Apostle well knew, by all those convincing Reasons, and winning Insinuations he had used, he could but work upon the outward sense, and by the sense represent fit motives to their understandings: it was God only, that could bow and frame the heart to Peace and Unity. You may wish peace, and do your good wills to persuade unto peace; and you ought to do it: but unless God set in with you, it will not take effect. Non persuadebis, etiamsi persuaseris. God shall persuade Japheth to dwell in the tents of Sem, Gen. 9. Noah's persuasions will not do it, nor Sem's; though they should speak with the Tongues of Men and Angels: but let God persuade Japheth, and Japheth will be persuaded. He is not only a lover of Concord, (for such, by his grace are we also;) but the Author of peace likewise. A thing so proper, and peculiar to him alone, that he sundry times taketh his style and denomination from it: The God of Peace. The very God of Peace, &c.

7. For alas! without him, what can be expected from us? whose dispositions, by reason of that Pride that aboundeth in us, are naturally turbulent and selfwilled. The heart of man is a sour piece of Clay: wondrous stubborn and churlish, and not to be kindly wrought upon, but by an Almighty Power. What man is able to take down his own pride sufficiently? (Many a good man hath more ado with this one Viper, than with all his other Corruptions besides. But how much less then is any man able to beat down and subdue the pride of another man's spirit? Only God with the strength of his Arm is able to throw down every exalting thought; and to lay the highest mountains level with the lower flats. He can infuse a spirit into us, to eat out by degrees that cankered proud flesh, that breedeth us all these vexations. He can make us so vile in our own Eyes: that whereas we are naturally prone to esteem better of ourselves than of all other men, we shall through lowliness of mind esteem every other man better than our selves.

8. But in the mean time never marvel to see so many scandals and divisions everywhere in the world; (distractions and wranglings in the Church, factions and convulsions in Common-wealths, sidings and censurings in your Towns, jarrings and partakings even in your private families: ) so long as there is Pride and Self-love in every man's own bosom, or indeed any other lust unsubdued. For all these wars and fightings without, what other are they than the scum of the pot that boils within? The Ebullitions of those Lusts that war in our members? And the dictates of corrupt nature? St. Paul saith, There must be heresies: even as we use to say, That that will be must be. His meaning is, There will be heresies: there is no help for it; the wit of man cannot hinder it. Nay it were well, if the wit of man did not sometimes further it • Ingeniosi malo publico, is none of the best commendations: yet such as it is, there are too many, that deserve it but too well: That employ their Wit, Learning, Eloquence, Power and Parts, (by the right use whereof they might do God and his Church excellent service) to raise strifes, foment quarrels, and blow the coal of contention to make it blaze afresh, when it lay in the Ashes, well nigh out. Our comfort is, the time will come (but look not for it whilst this world lasteth;) when the Son of man will cause to be gathered out of his Kingdom 〈 in non-Latin alphabet 〉 , all things that minister occasion of stumbling or contention. But in the mean time Sinite crescere must have place. We must be content to want that peace, which we desire, but cannot have without God; till he be pleased to grant it: and possess ourselves in patience, if still something or other be amiss, whereof we can see as yet no great likelihood that it will be better.

9. By which Patience yet I mean nothing less, than either in private men a stoical 〈 in non-Latin alphabet 〉 , a dull flegmatick stupidity, that is not sensible of the want of so great a blessing; or much less in public persons or governors a wretchless slothful connivence, whereby to suffer men to run wild into all kind of irregularity without restraint. But such a well tempered Christian Patience, as neither murmureth at the want, nor despaireth of a supply; but out of the sense of want, is diligent to seek supply. Praying with the Church, Da Domine, Give peace in our time, O Lord: and endeavoring ( 〈 in non-Latin alphabet 〉 ) so far as is possible, and to the uttermost of our power, to have peace with, and to make peace among all men. For Almighty God useth not to cast away his choicest blessings upon those men, that think them not well worthy their best both Prayers and Pains. He alone can frame men's hearts to unity and peace: but we are vain and unreasonable, if we expect he should do it for our sakes; so long as we continue, either silent without seeking to him for it by our Prayers, or sluggish without employing our best Endeavors about it to our powers.

10. But why is this God (to whom we are thus to make our addresses, that he would be pleased to grant us this like-mindedness, and to give unto us and to all his people the blessing of peace ) here styled the God of Patience and Consolation? The Enquiries are many. Why first, the God of Patience? And secondly, why the God of Consolation? Taking the Two Attributes apart, either by itself. Then taking them both together: First, for the choice; why these Two rather than any other? Secondly, for the Conjunction; why these Two together? Thirdly, for the order; why Patience first, and before Consolation. Five in all: somewhat of each.

11. The former Title is, the God of Patience. Which may be understood, either Formaliter, or Causaliter: either subjectively, or effectively, as they use to distinguish. Or if these School-terms be too obscure; then in plain terms thus: either of God's patience or Ours. That is to say; either of that patience which God useth towards us, or of that patience which God by his grace and holy Spirit worketh in us. Of God's patience and longsuffering to us-ward, besides pregnant testimony of Scripture, we have daily and plentiful experience. How slowly he proceedeth to Vengeance, being so unworthily provoked: how he beareth with our Infirmities, (Infirmities? yea, and Negligences too; yea, and yet higher, our very Presumptions and Rebellions: ) how he spreadeth out his hand all the day long, waiting day after day, year after year, for our conversion and amendment, that he may have mercy upon us. And even thus understood ( Subjective ) the Text would bear a fair construction, and not altogether impertinent to the Apostles scope. It might at least intimate to us this, that finding so much patience from him, it would well become us also to show some patience to our brethren. But yet I conceive it more proper here, to understand it effective: of that Patience, which is indeed from God, as the Cause; but yet in us, as the Subject. Even as a little after ( Verse 13.) he is called the God of Hope, because it is he that maketh us to abound in Hope, as the reason is there expressed. And as here in the Text he is styled the God of Consolation; for no other reason, but that it is he that putteth comfort and cheerfulness into our hearts.

12. It giveth us clearly to see, what we are of ourselves, and without God: nothing but heat and impatience; ready to vex ourselves, and to fly in the faces of our brethren, for every trifle. You have need of Patience, saith the Apostle, Heb. 10. We have indeed: God help us. 1. We live here in a vale of misery, where we meet with a thousand petty crosses and vexations ( quotidianarum molestiarum minutiae ) in the common road of our lives; poor things in themselves, and as rationally considered very trifles and Vanity, yet able to bring Vexation upon our impatient spirits: we had need of patience to digest them. 2. We are beset, surrounded with a world of temptations, assaulting us within and without, and on every side, and on every turn: we had need of Patience to withstand them. 3. We are exposed to manifold Injuries, Obloquies, and Sufferings, many times without cause; it may be sometimes for a good cause: we had need of Patience to bear them. 4. We have many rich and precious Promises made us in the Word; of Grace, of Glory, of Outward things; of some of which we find as yet but slender performance, and of other some (but that we are sure the anchor of our hope is so well fixed, that it cannot fail) no visible probability of their future performance: we had need of patience to expect them. 5. We have many good duties required to be done of us in our Christian Callings, and in our particular vocations; for the honor of God, and the service of our brethren: we had need of patience to go through with them. 6. We have to converse with men of different Spirits and Tempers: some hot, fiery, and furious; others flat, fullen, and sluggish; some unruly, some ignorant, some proud and scornful, some peevish and obstinate, some toyish, fickle, and humorous; all subject to passions and infirmities in one kind or other: we had need of patience to frame our conversations to the weaknesses of our brethren, and to tolerate what we cannot remedy: that by helping to bear each others burdens, we may so fulfil the Law of Christ.

13. Great need we have of Patience you see: and my Text letteth us see, where we have to serve our need. God is the God of patience: in him, and from him it is to be had, but not elsewhere. Whenever then we find ourselves ready to fret at any cross occurent, to revenge every injury, to rage at every light provocation, to droop at the delay of any promise, to slugg in our own performances, to skew at the infirmities of others: take we notice first of the impatience of our own spirits, and condemn it; then hie we to the fountain of grace, there beg for patience and meekness, and he that is the God of patience will not deny it us. That is the former Title, the God of Patience.

14. The other is, The God of Consolation. And the reason is (for this can be understood no otherwise than Effective ) because sound comfort is from God alone. I, even I, am he that comforteth you, saith he himself, Isa. 51. Thy rod, and thy staff they comfort me, saith David, Psal. 23. And the Prophets often, The Lord shall comfort Zion. The Holy Ghost is therefore called as by his proper Name 〈 in non-Latin alphabet 〉 , The Comforter. Yea perhaps, as one among many others; or (allowing the Greek Article his Emphasis) as the chiefest of all the rest: which hindereth not but there may be other Comforters besides, though haply of less Excellency. If there were no more in it but so, and the whole allegation should be granted: it should be enough in wisdom to make us overlook all them, that we might partake of his comforts, as the best. But in truth, the Scriptures so speak of God, not as the chiefest, but as the only Comforter: admitting no partnership in this prerogative. Blessed be God, &c. The Father of Mercies, and the God of Consolation.

15. May we not then seek for comfort, may some say: nay, do we not sometimes find comfort in Friends, Riches, Reputation, and such other regular pleasures and delights, as the creatures afford? Verily under God we may always, and do sometimes reap comfort from the creatures: But those Comforts issue still from him, as from the first and only sufficient cause. Who is pleased to make use of his Creatures as his instruments, either for comfort, correction, or destruction, as seemeth good in his own Eyes.

16. It is hard to say the whiles whether is greater our Misery, or Madness, who forsake the Lord, the clear fountain of living waters, to dig to ourselves broken pits, that hold no water, in the mean time but puddle, and but a very little of that neither, and yet cannot hold that long neither. What fondness is in us, to lay out our money for that which is not bread, and our labor for that which satisfieth not? To wear out our bodies with travel, and torture our souls with Cares, in the pursuit of these muddy, narrow, and fleeting Comforts? When we may have Nectar and Ambrosia, the delicacies of the bread of life; and of the water of life gratis, and without price. Only if we will but open our mouths to crave it, and open our hands to receive it from him, who is so well stored of it, and is withal so willing to impart it with all freedom and bounty, even the Father of Mercies, and the God of Consolation.

17. Thus far of the two Titles severally: let us now put them together, and see what we can make out▪ of them. The God of Patience and Consolation. Where every man's first demand will be, why the Apostle should choose to enstile Almighty God from these Two, of Patience and of Consolation, rather than from some other of those Attributes, which occur (perhaps) more frequently in holy Writ: as God of Wisdom, of Power, of Mercy, of Peace, of Hope, &c. Whatever other Inducements the Apostle might have for so doing; Two are apparent: and let them satisfy us. The one; the late mentioning of these two things in the next former Verse [ That we through patience and comfort of the Scriptures might have hope. ] Having once named them both together there: it was neither incongruous nor inelegant, to repeat them again both together here. 2. The other; the fitness of these Titles, and their suitableness unto the matter of the Prayer. For the most part you shall find in those forms of prayer, that are left us registered in the Book of God, such Titles and Attributes given to God in the prefaces of those prayers, as do best sort with the principle matter contained therein: Which course the Church also hath observed in her Liturgies. The Apostle then, being to pray for Unity, might well make mention of Patience and Consolation: of Patience, as a special Help thereunto; and of Consolation, as a special Fruit and Effect thereof. As if he had said, If you could have Patience, you would soon grow to be of one mind: and if you were once come to that, you would find a great deal of comfort in it; 〈 in non-Latin alphabet 〉 . The God therefore of Patience and Consolation grant it may be so with you.

18. First, Patience is a special help to Unity. For what is it but the pride and heat of men's spirits, that both setteth contentions a-foot at the first, and afterwards keepeth them a-foot? Only by pride cometh contention, said Solomon, Prov. 13. So long as men are impatient of the least Contradiction, cannot brook to have their Opinions gain-said, their Advices rejected, their apparent Excesses reproved; will not pass by the smallest frailties in their brother without some clamour, to scorn, or censure; but rather break out upon every slight occasion into Words or Actions of fury and distemper: it cannot be hoped, there should be that blessed Unity among brethren, which our Apostle here wisheth for, and every good man heartily desireth. No! Patience is the true Peace-maker. It is the soft Answer that breaketh wrath: (cross and thwarting language rather strengtheneth it) As a flint is sooner broken with a gentle stroke upon a Feather-bed, than stricken with all the might against a hard coggle. Better is the end of a thing (Solomon again) than the beginning: and the patient in spirit is better than the proud in spirit. The proud in spirit belike; he is the boute • eu; he is the man that beginneth the fray: but the patient in spirit is the man that must end it, if ever it be well ended; and that sure is the better work, and the greater honor to him that doth it.

19. And as Patience is a special help to Unity: so is Comfort a special fruit and Effect thereof. St. Paul therefore conjureth the Philippians, by all the hope they had of comfort in God to be at one among themselves. 〈 in non-Latin alphabet 〉 . If there be any consolation in Christ, if any comfort of love—Fulfil ye my joy, that ye be like-minded, &c. Ecce quàm bonum, David in Psalm 133. Behold how good and pleasant a thing it is, brethren to dwell together in unity. Utile Dulci: in saying both, he saith all, Good and pleasant: that is, both profitable (like the dew upon • he mountains, that maketh the grassspring;) and comfortable (as the smell of a precious Ointment: ) And what can the heart of man desire more? That for the Choice.

20. For the Conjunction then; it may be demanded secondly, why the Apostle should join these two together, Patience and Consolation: there seeming to be no great affinity between them. They are things that differ toto genere: for Patience is a Grace, or Virtue; and Consolation a Blessing, or reward. Is it not, think you, to instruct us, that true Patience shall never go without Consolation? He that will have Patience onward, shall be sure to have comfort at the last: God will crown the grace of Patience with the blessing of Consolation. The patient abiding of the meek shall not perish forever, Psal. 9. St. James would have us set before our eyes the Prophets and Saints for a general example of suffering afflictions, and of Patience: and he commendeth to us one particular Example there as by way of instance, namely, that of Job. [You have heard, saith he, of the patience of Job, and have seen the end of the Lord: that the Lord is pitiful, and of tender mercy.] Job held out in his patience under great trials unto the last: and God out of pity, and in his tender mercy towards him, heaped Comforts upon him at the last in great abundance.

21. Lastly, for the Order. It may be demanded, why the Apostle joining both together [ The God of Patience and Consolation ] giveth Patience the precedency: of Patience first, and then of Consolation. Is not that also to teach us, that as it is a vain and causeless fear, if a man have patience, to doubt whether he shall have comfort, yea or no: so on the contrary, it is a vain and groundless hope, if a man want patience, to presume that yet he shall have comfort howsoever? Certainly, no Patience, no Consolation. It is the Devils method, to set the fairer side forwards, and to serve in the bestwi • e first, and then after, that which is worse. He will not much put us upon the trial of our Patience at the first; but rather till us on along with semblances and Promises of I know not what comforts and contentments: but when once he hath us fast, then he turneth in woe and misery upon us to overwhelm us, as a deluge. But God in his dispensations commonly useth a quite contrary method, and dealeth roughliest with us at the first. We hear of little other from him, than self-denial, hatred from the World, taking up the Cross, and suffering persecution, exercise enough for all the Patience we can get: But then, if we hold out stoutly to the end, at last cometh joy and comfort, flowing in upon us both seasonably and plentifully, like a river. You have need of patience, saith the Apostle, that after you have done the will of God, you may receive the Promise. Patience first, in doing, (yea, and suffering too) according to the will of God: and then after that (but not before ) the enjoying of the Promise. Would you know then, whether the Consolations of God belong unto you, yea or no? In short: if you can have patience, never doubt of it: if you will not have patience, never hope for it.

22. Thus much concerning the formality of the Prayer in those former words of the Verse [ Now the God of patience, and of Consolation grant you. ] Proceed we now to the Matter thereof in the remainder of the Verse [ To be like-minded one towards another according to Christ Jesus. ] Where the particulars are three▪ First, the thing itself, or grace prayed for; which is Unity, or Like-mindedness [ To be like-minded: ] Secondly and Thirdly, Two Conditions or Qualifications thereof: the one in respect of the Persons [One towards another, ] the other in respect of the Manner, [According to Christ Jesus. ] Of which in their order.

23. The thing first, [ To be like-minded ] 〈 in non-Latin alphabet 〉 in the Greek. A phrase of speech, although (to my remembrace) not found elsewhere in holy Scripture, yet often used by St. Paul in his Epistles: to the Romans, to the Corinthians, and especially to the Philippians more than once or twice. I spare the quotations for brevity sake. St. Peters compound word cometh nearest it, 〈 in non-Latin alphabet 〉 [ Finally, be ye all of one mind ] 1 Pet. 3. Now these words, both the Noun 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , the mind, and the Verb 〈 in non-Latin alphabet 〉 , to mind this or that, or to be thus or so minded: although often used with special reference, sometimes to the understanding or judgment; sometimes to the inward disposition of the heart, will and affections; and sometimes to the manifesting of that inward disposition, by the outward carriage and behavior: yet are they also not seldom taken at large for the whole soul, and all the powers thereof, together with all the motions and operations of any, or each of them, whether in the apprehensive, appetitive, or executive part. And I see nothing to the contrary, but that it may very well be taken in that largest extent in this place. And then the thing so earnestly begged at the hand of God, is, that he would so frame the hearts of these Romans one towards another, as that there might be an universal accord amongst them so far as was possible, both in their Opinions, Affections, and Conversations. [Now the God of Patience and Consolation grant you to be likeminded. ]

24. Like-minded, first in Opinion and Judgment. It is a thing much to be desired, and by all good means to be endeavored, that (according to our Churches Prayer) God would give to all Nations unity, peace and concord: but especially that all they that do confess his holy name, may also agree in the truth of his holy word; at leastwise in the main and most substantial truths. I beseech you, brethren, saith St. Paul, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind, and in the same judgment. That is the first, Like-mindedness in Judgment.

25. Like-minded secondly in heart and affection. Men's understandings are not all of one size and temper: and even they that have the largest and the clearest understandings, yet know but in part, and are therefore subject to Errors and Mis-apprehensions. And therefore it cannot be hoped, there should be such a consonancy and uniformity of Judgment amongst all men, no not amongst wise and godly men; but that in many things, yea, and those sometimes of great importance, they may and will dissent one from another unto the worlds end. But then good heed would be taken, lest by the cunning of Satan (who is very forward and expert to work upon such advantages) difference in judgment should in process of time first, estrange by little and little, and at length quite alienate our Affections one from another. It is one thing to dissent from, another to be at discord with, our brethren. Ita dissensi ab illo (saith Tully concerning himself and Cato) ut in disjunctione sententiae, conjuncti tamen amicitiâ maneremus. It is probable the whole multitude of them that believed were (but we are not sure they were, and it is possible they might not be) all of one opinion in every point, even in those first and primitive times: but St. Luke telleth us for certain, that they were all of one heart.

26. Like-minded thirdly, in a fair and peaceable outward conversation. For albeit through human frailty, and amid so many scandals as are, and must be in the world ( 〈 in non-Latin alphabet 〉 ) there be not evermore that hearty entire affection, that ought to be between Christian men; especially when they stand divided one from another in opinion: yet should they all bear this mind, and so be at least thus far like-minded, as to resolve to forbear all scornful and insolent speeches and behavior, of and towards one another; without jeering, without censuring, without provoking, without causeless vexing one another, or disturbing the public peace of the Church. For the servant of God must not strive, but be gentle unto all men, and patient. So gentle and patient, that he must study to win them that oppose themselves; not by reviling, but instructing them: and that not in a loud and lofty strain, (unless when there is left no other remedy;) but first, (and if that will serve the turn, only ) in love and with meekness. Our conversation, where it cannot be all out so free and familiar, should yet be fair and amiable. God's holy truth we must stand for, I grant, if it be opposed, to the utmost of our strength: neither may we betray any part thereof by our silence or softness, for any man's pleasure or displeasure; where we may help it, and where the defense of it appeareth to be prudentially necessary. Yet even in that case ought we so to maintain the truth of God, as not to despise the persons of men. We are to follow the truth in love: which is then best done, when holding us close to the truth, we are ready yet in love to our brethren to do them all the rights, and to perform unto them all those respects, which (without confirming them in their Errors ) may any way fall due unto them.

27. It is a perfect and a blessed Unity when all the three meet together; unity of true Doctrine, unity of loving Affection, and unity of peaceable conversation: and this perfection ought to be both in our Aims, and in our Endeavors. But if (through our own weakness, or the waywardness of others) we cannot attain to the full perfection of the whole, having faithfully endeavored it; pulchrum est in secundis tertiisve, it will be some commendation and comfort to us, to have attained so much as we could. 〈 in non-Latin alphabet 〉 , (Phil. 3.) Nevertheless whereunto we have attained, let us mind the same thing.

28. To quicken us hereunto (the duty being so needful, and we withal so dull ) these few things following would be taken into consideration. Consider first, that by our Christian Calling we are all made up into one mystical body, 〈 in non-Latin alphabet 〉 : and that by such a real, (though mysterious) concorporation, as that we become thereby 〈 in non-Latin alphabet 〉 , as all of us members of Christ, so everyone of us one another's members. Now the sympathy and supply, that is between the members of the natural body, for their mutual comfort and the good of the whole, the Apostle elegantly setteth forth, and applieth it very fully to the mystical body of the Church, in 1 Cor. 12. at large. It were a thing prodigiously unnatural, and to every man's apprehension the effect of a frenzy at the least, to see one member of the body fall a beating or tearing another. No! if any one member (be it never so mean and despicable) be in Anguish, the rest are sensible of it. No terms of betterness are then stood upon, ( I am better than thou, or I than thou;) no terms of defiance heard, ( I have no need of thee, or I of thee:) But they are all ready to contribute their several supplies, according to their several abilities and measures, to give ease and relief to the grieved part; 〈 in non-Latin alphabet 〉 , as the reason is given at Ver. 25. there, that so there might be no rent, no schism, no division or dis-union of parts in the body.

Consider secondly, That by our Condition we are all fellow-brethren, and fellow-servants in the same family; of the household of faith all: and these are obliging relations. We ought therefore so to behave ourselves in the house of God, which is the Church of the living God, as becometh fellow-brethren that are descended from the same Father, and fellow-servants that live under the same Master. We all wear one livery: having all put on Christ, by solemn profession at our holy Baptism. We are fed at one Table, eating the same spiritual meat, and drinking the same spiritual drink, in the holy Communion. Every thing that belongeth to this House breatheth Union. One body, one spirit, one calling, one hope, one Lord, one Faith, one Baptism, one God and Father of all; as the Apostle urgeth it, Eph. 4. concluding thence, that therefore we ought to be at one among ourselves, endeavoring to keep the unity of the spirit in the bond of peace. Any of us would think it a very disorderly house, and ill governed; if coming in by chance we should find the Children and Servants all together by the Ears, though but once. How much more then, if we should observe them to be ever and anon snarling and quarrelling one with another, and beating and kicking one another? Joseph thought he need say no more to his brethren to prevent their falling out by the way in their return homeward, than to remind them of this, that they were all one man's children. And Abraham to procure an everlasting Amnesty and utter cessation thenceforth of all debate between himself and his Nephew Lot and their servants; made use of this one argument, as the most prevalent of all other for that end, that they were Brethren. Ecce quam bonum (I cannot but repeat it once more) Behold how good and joyful a thing it is, for brethren to dwell together in unity.

30. Consider thirdly, how peace and unity forwardeth the work of God for the building up of his Church; which faction and division on the other side obstructeth, so as nothing more. When all the workmen intend the main business, each in his place and office performing his appointed task with cheerfulness and good agreement: the work goeth on, and the building gets up apace. But where one man draweth one way, and another another way; one will have things done after this fashion, and another after that; when one maketh, and another marreth; now one setteth up, by and by cometh another and plucketh all down again, how is it possible, whilst things go thus, that ever the building should be brought to any perfection, or handsomness? The Apostle well understood what he said, when in the foregoing Chapter he joined Peace and Edification together, 〈 in non-Latin alphabet 〉 , Let us follow after the things that make for peace, and things wherewith we may edify one another. Where the Hearts and Tongues of the builders are divided, the building will either come to nothing, or prove but a Babel of Confusion. For where envying and strife is, there is confusion, and every evil work Strife, you see, maketh ill work: it buildeth up nothing, unless it be the walls of Babel. It is peace and concord that buildeth up the walls of Jerusalem: which, as it hath its name from Peace, so hath it its beauty also and perfection from Peace. And then, but not before, shall Jerusalem be built as a City that is at unity in itself; when they that build Jerusalem are at unity first among themselves.

31. Consider fourthly, what heartening is given, and what advantage to the Enemy abroad, whilst there are fractions and distractions at home. Per discordias civiles externi tollunt animos, said the Historian once of old Rome. And it was the complaint of our Country-man Gildas, uttered long since with much grief concerning the state of this Island, then embroiled in Civil Wars; Fortis ad civilia bella, infirma ad retundenda hostium tela. That by how much more her valor and strength was spent upon herself, in the managing of intestine and domestic broils: the more she laid herself open to the incursions and out-rages of foreign Enemies. The common Enemies to the truth of Religion, are chiefly Atheism and Superstition: Atheism opposing it in the fore-front, and Superstition on both hands. If either of which at any time get ground of us, (as whilst we wrangle, God knoweth what they may do:) we may thank our own contentions for it most. We may cherish causeless jealousies, and frame chimera's of other matters and causes out of our fancies or fears. But the very truth is, there is no such scandal to enemies of all sorts, as are our home differences, and chiefly those (which make it the sadder business) that are about indifferent things, Alas, whereto serveth all this ado about gestures, and vestures, and other outward rites▪ and formalities: that for such things as these are (things in their own nature indifferent, and never intended to be otherwise imposed, than as matters of circumstance and order) men should clamour against the times, desert their ministerial functions and charges, fly out of their own Country as out of Babylon, stand at open defiance against lawful authority, and sharpen their wits, and tongues, and pens, with so much petulancy (that I say not virulency ) as some have done, to maintain their stiffness and obstinacy therein? I say, whereto serveth all this, but to give scandal to the Enemies of our Church and Religion?

32. Scandal first, to the Atheist. Who till all men be of one Religion, and agreed in every point thereof too, (which I doubt will never be whilst the world lasteth:) thinketh it the best wisdom to be of none; and maketh it his best pastime to jeer at all. Great scandal also secondly to the Romanist. Who is not a little confirmed in his opinion of the Catholickness of the Roman Faith; when he heareth so many of the things, which have been, and still are retained in the Church of England in common with the Church of Rome, as they were transmitted both to them and us in a continued line of Succession, from our godly and Orthodox forefathers, who lived in the Ages next after Christ and his Apostles; to be now inveighed against and decried as Popish and Superstitious. And when he seeth men pretending to piety, purity, and reformation more than others, not contenting themselves with those just exceptions, that had been formerly taken by the Church of England, and her regular children, against some erroneous Doctrines and forms of worship taught and practiced in the Church of Rome, and endeavored to be unduly and by her sole Authority imposed upon other Churches; to be so far transported with a spirit of Contradiction, as that they care not, so as they may but run far enough from Rome, whither or how far they run, although they should run themselves (as too oft they do) quite beyond the bounds of Truth, Allegiance, common reason, and even common humanity too.

33. But especially and thirdly, great scandal to those of the separation. Who must needs think very jollily of themselves, and their own singular way, when they shall find those very grounds, whereon they have raised their Schism, to be so stoutly pleaded for by some, who are yet content to hold a kind of communion with us. Truly I could wish it were sufficiently considered by those whom it so nearly concerneth: (for my own part, I must confess, I could never be able to comprehend it) with what satisfaction to the conscience any man can hold those principles, without the maintenance whereof there can be nothing colourably pretended for inconformity in point of Ceremony and Church-government; and yet not admit of such conclusions naturally issuing thence, as will necessarily enforce an utter separation. Vae mundo, saith our Savior, Woe unto the world because of offenses. It is one of the great trials, wherewith it is the good pleasure of God to exercise the faith and patience of his servants whilst they live on the earth; that there will be divisions and offenses: and they must abide it. But vae homini though: without repentance woe to the man by whom the occasion cometh. Much have they to answer for the while, that cannot keep themselves quiet, when they ought and might; but by restless provocations trouble both themselves and others: to the great prejudice and grief of their brethren, but advantage and rejoicing of the common Enemy.

34. Thus much for the Thing itself, Like-mindedness: The conditions or Qualifications follow. The former whereof concerneth the Persons: 〈 in non-Latin alphabet 〉 [ one toward another. ] It noteth such an agreement, as is both Universal, and Mutual. Universal first. I doubt not, but in the then Roman Church, at the time when this Epistle was written, the strong agreed well enough among themselves, and were all alike-minded, and so the weak among themselves, all alike-minded too. They all minded to despise these: these all minded to judge them. But that agreement was with those only of their own party; and so a partial agreement: which tended rather to the holding up of a Faction, than to the making up of an Union. It was an Universal agreement the Apostle desired and prayed for: that the strong would be more compassionate to the Weak, and the weak more charitable toward the Strong; both Weak and Strong more patient and moderate, and more respective either of other in all brotherly mutual condescensions.

35. It is our fault too most an end. We are partial to those on that side we take to, beyond all reason: ready to justify those enterprises of theirs that look very suspiciously, and to excuse, or at least to extenuate their most palpable excesses; and as ready on the other side to misconstrue the most justifiable actions of the adverse part, but to aggravate to the utmost their smallest and most pardonable aberrations. Thus do we sometimes both at once (either of which alone is an abomination to the Lord) justify the guilty, and condemn the innocent. Whilst partial affections corrupt our judgments, and will not suffer us to look upon the actions of our brethren with an equal and indifferent eye. But let us beware of it by all means: for so long as we give ourselves to be carried away with partialities and prejudices, we shall never rightly perform our duties either to God or man. That therefore the agreement may be as it ought to be: we must resolve to be patient (not towards some, but) towards all men, 1 Thes. 5. to be gentle (not unto some, but) unto all men, 2 Tim. 2. to show all meekness (not to some, but) to all men, Titus. 3. 2. The Concord should be Universal.

36. It should likewise be Mutual, 〈 in non-Latin alphabet 〉 importeth that also: either part being ready for charity sake to contemperate and accomodate themselves to other, so far as reason requireth. But herein also, as in the former, men's corrupt partiality bewrayeth itself extremely. The strong Romans like enough could discern a censorious spirit in the weaker ones: and the weak ones perhaps as easily a disdainful spirit in them. But neither of both (it is to be doubted) were willing enough to look into the other end of the wallet, and to examine thoroughly their own spirits. We use to say, If every man would mend one, all would be well. Yea, would? How cometh it to to pass then that all hath not been well even long ago? For where is the man, that is not ready to mend one? One, said I? Yea, ten; yea, a hundred! why, here it is: every man would be mending one, but not the right one. He would be mending his brother: but he will not mend himself. Ut nemo in sese tentat descendere! O saith the strong, we should soon agree; but that he is so censorious: and yet himself • louteth as freely as ever he did. We should hit it very well saith the weak, were not he so scornful; and himself judgeth as deeply as ever he did. Oh the falseness and hypocrisy of men's hearts blinded with self-love! how it abuseth them with strong delusions, and so filleth the world with divisions and offenses!

37. For this our blessed Savior, who hath best discovered the malady, hath also prescribed the best remedy. The Disease is Hypocrisy. The Symptoms are: One, to be cat-eyed outward; in readily espying somewhat (the smallest mote cannot escape) in a brothers eye: another, to be bat-eyed inward; in not perceiving (be it never so great) a beam in a man's own eye: a third, a forwardness to be tampering with his brothers eye, and offering his service to help him out with the mote there, before he think a thought of doing anything towards the clearing of his own eye. The Remedy is, to begin at home: do but put the things into their right order, and the business is done. Tu conversus; confirma fratres. Strengthen thy Brethren what thou canst: it is a good office, and would not be neglected. But there is something more needful to be done than that; and to be done first and before that; and which if it be first done, thou wilt be able to do that much the better (then shalt thou see clearly) and that is to reform thy self: be sure first thyself be converted, and then in God's name deal with thy weak Brother as thou seest cause, and strengthen him.

38. Let them that are so forward to censure the actions of others, especially of their Superiors, and are ever and anon complaining how ill things are carried above; but never take notice of their own frauds, and oppressions, and sacrileges, and insolencies, and peevishnesses, and other enormities: let them turn their eye homeward another while, observe how their own pulses beat, and go learn what that is, Thou hypocrite, cast out first the beam out of thine own eye. We deal not like Christians, no nor like reasonable men, if we expect all men should come to our bent in everything; and we ourselves not relent from our own stiffness in the least matter for their sakes. Believe it, we shall never grow to Christian Unanimity in any tolerable measure, so long as every man seeks but to please himself only, in following his own liking; and is not desirous withal (according to our Apostles exhortation, ver. 2.) to please his neighbor also, by condescending to his desires, where it may be for his good, in anything that is not either unlawful, or unreasonable. The inclinations to agreement should be mutual, that so we might be like-minded 〈 in non-Latin alphabet 〉 .

39. And then all this must be 〈 in non-Latin alphabet 〉 ; which is the other qualification in the Text, and now only remaineth to be spoken of: According to Christ Jesus. Which last clause is capable of a double interpretation, pertinent to the scope of the Text, and useful for our direction in point of practice, both; and therefore neither of both to be rejected. Some understand it, as a Limitation of that Unity, which was prayed for in the former words: and not unfitly. For lest it should be conceived, that all the Apostle desired in their behalf was, that they should be like-minded one towards another: howsoever he might intend by the addition of this clause to show, that it was not such an Unity as he desired, unless it were according to Truth and Godliness in Christ Jesus. There may be an agreement in falso; when men hold together for the maintenance of one and the same Common Error: Such as is the agreement of Heretics, of Schismatics, of Sect aries, among themselves. And there may be an agreement in malo; when men combine together in a confederacy for the compassing of some mischievous design: as did those forty and odd, that bound themselves with a curse to destroy Paul. Such is the agreement of Thieves, of Cheaters, of Rebels, among themselves. Such agreements as these, no man ought to pray for: indeed no man need to pray for. The wisdom of the flesh, and cunning of the Devil, will bring men on fast enough to those cursed agreements, without which he and his know well enough his Kingdom cannot stand.

40. But the Unity that is to be prayed for, and to be labored for in the Christian Church, is a Christian Unity: that is to say, a happy concord in walking lovingly together in the same path of Truth and Godliness. The word of Christ is the word of truth: and the mystery of Christ, the mystery of Godliness. Whatsoever therefore is contrary to either of these ( Truth, or Godliness ) cannot be 〈 in non-Latin alphabet 〉 , according to Christ; but rather altogether against him. Here then we have our bounds set us: our Ne plus ultrà, beyond which if we pass, we transgress and are exorbitant. Alas for us the while, when even our good desires may deceive us, if they be inordinate, and the love of so lovely a thing, as Peace is, mis-lead us. The more need have we to look narrowly to our treadings, lest the Tempter should have laid a snare for us in a way wherein we suspected it not, and so surprise us ere we be aware. Usque ad aras: The Altar-stone that is the mere-stone. All bonds of friendship, all offices of neighbourhood, must give way, when the honor of God and his truth lie at the stake. If peace will be had upon fair terms, or indeed upon any terms (salvis veritate & pietate ) without impeachment of either of these; it ought to be embraced. But if it will not come but upon harder conditions; better let it go: A man may buy Gold too dear. Follow peace with all men, and holiness, without which no man shall see the Lord. The gender of the article there showeth the meaning: not 〈 in non-Latin alphabet 〉 , without which peace; but 〈 in non-Latin alphabet 〉 without which holiness no man shall see the Lord. Without peace some man may, having faithfully endeavored it, though he cannot obtain it, (that is not his fault:) but without holiness (which if any man want, it is through his own fault only) no man shall see the Lord. Our likemindedness then must be according to Christ Jesus in this first sense; that is, so far forth as may stand with Christian truth and godliness.

41. But very many Expositors do rather understand the phrase in another sense. According to Christ; that is, according to the example of Christ: which seemeth to have been the judgment of our last Translators, who have therefore so put it into the margent of our Bibles. His Example the Apostle had reserved unto the last place, as one of the weightiest and most effectual arguments in this business: producing it a little before the Text, and repeating it again a little after the Text. So as this prayer may seem (according to this interpretation) to be an illustration of that argument which was drawn from Christ's Example: as if he had said, Christ sought not himself, but us. He laid aside his own glory, devested himself of Majesty and Excellency, that he might condescend to our baseness, and bear our infirmities: he did not despise us, but received us with all meekness and compassion. Let not us therefore seek every man to please himself, in going his own way, and setting up his own will; neither let us despise any man's weakness, but rather, treading in the steps of our blessed Lord Jesus, let every one of us strive to please his neighbor for his good unto edification; bearing with the infirmities of our weaker brethren, and receiving one another into our inwardest bosoms and bowels, even as Christ also received us to the Glory of God.