Thirty-Six Sermons

AD AULAM.

The Ninth Sermon.

BERWICK, JULY 16. 1639.

1. T He Ordination of Bishops, Priests and Deacons, being one of the principal acts of the Episcopal power: our Apostle therefore instructeth Timothy (whom he had ordained Bishop of Ephesus, the famous Metropolis of that part of Asia ) somewhat fully, what he was to do in that so weighty an affair. What manner of persons and how qualified he should assume in partem curae, to assist him in his Pastoral charge, for the service of God's Church, and the propagation of the Gospel. Which having done at large from the beginning of the Chapter unto the end of ver. 13. he rendereth a reason at verse. 14. why he had insisted so long upon that argument: even, lest the Church of God (in his absence) should be destitute of sufficient help for the work of the Gospel. At Ephesus the hand of God had opened a wide door (1 Cor, 16.) but withal Satan (as his manner is) had stirred up many adversaries: and some of them very mild ones, more like savage beasts than men: 〈 in non-Latin alphabet 〉 is the word for it, 1 Cor. 15. It was at Ephesus, that he fought with beasts in the shape of men. Witness Demetrius the Silver-smith; and that Bellua multorum capitum, the mad giddy multitude in a tumultuous assembly, all in an uproar, and no man well wist for what, Acts 19. Here was work enough to be done. The door must be held open, to let converts in: but must be well mann'd and maintained too, to keep adversaries out. All this not to be done, but with many hands: The harvest being great, the laborers had not need be few.

2. The only thing, that might perhaps make Timothy put off Ordination somewhat the longer, might be the expectation of the Apostles coming; to whom he might think fit to reserve that honor: as to one able (by reason of his Apostolic spirit ) to make choice of meet persons for the Churches service with better certainty than himself could do. The Apostle therefore telleth him for that, That true it is, he had an earnest desire of a long time, and still had a full purpose (if God would) to be with him ere long: Yet because of the uncertainty of future events; that was not a thing for him to rely upon so, as in expectance thereof to delay the doing of any service needful for the Church of Christ. For who could tell how it might please God t • dispose of him? Or whether the necessities of other Churches might not require his personal presence and pains rather elsewhere? He would not therefore he should stay for him: but go in hand with it himself with all convenient care and speed. All this appeareth in the two verses next before the Text; [ These things▪ I wrote unto thee, hoping to come unto thee shortly. But if I tarry long, that yet thou mayest know how to behave thyself in the house of God, which is the Church of the living God, the pillar and ground of Truth. ]

3. This seemeth to be the Scope and Contexture of the whole foregoing part of the Chapter, and then immediately fall in the words of the Text [And without all controversy, great is the mystery of Godliness, &c.] Which seem to have but a very slender dependence upon the foregoing discourse: and indeed no more they have. For the Apostle having in the end of the fifteenth verse (and that but incidentally neither) mentioned the word Truth: he thereupon taketh occasion in this sixteenth verse, a little and briefly to touch upon the Nature and Substance of that holy Truth. The whole verse containeth Evangelii Encomium, & Compendium: A brief description of the Nature in the former part, and a brief summary of the Doctrine of the Gospel in some remarkable heads thereof in the latter part of the verse.

4. With that latter I shall not now meddle. In that former part, we may observe Quid, Quantum, and Quale. First, Quid: what is Christianity? 〈 in non-Latin alphabet 〉 It is a mystery. But there are greater, and there are lesser Mysteries: Quantum therefore? Of the bigger sort sure. 〈 in non-Latin alphabet 〉 , a great Mystery: 〈 in non-Latin alphabet 〉 by all confessions, and without all contradiction or controversy Great. But the greater the worse, if it be not good as well as great. Quale therefore? What a kind of Mystery is it ( 〈 in non-Latin alphabet 〉 , It is a mystery of Piety or Godliness. CHRISTIANITY IS THE GREAT MYSTERY OF GODLINESS: That is the Tota. Now to the Parts: and first of the Quid; The Gospel a Mystery. But then first: What is a Mystery? For the Quid Nominis: and then, why the Gospel a Mystery? For the Quid Rei. The Word first, then the Thing.

5. For the Word 〈 in non-Latin alphabet 〉 , I find sundry conceits ready collected to my hand by learned men, out of the writings of the Greek Fathers, and out of the Commentaries of Grammarians and Critics, both ancient and modern: whereof I spare the recital, because it would neither much conduce to my present purpose, nor profit the present Auditory. The word is clearly of a Greek Original: from 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , to shut the eye or mouth. Of all the mysterious rites used among the Heathens the Eleusinia sacra were the most ceremonious and mysterious: insomuch as that, when in their Writings, the word 〈 in non-Latin alphabet 〉 is used by itself, without any farther specification, it is ordinarily conceived to be meant of those Eleusinian mysteries. These none might be present at, but they that were solemnly initiated thereunto: who upon their first admission (which yet was but to the outer and lesser mysteries ) were called 〈 in non-Latin alphabet 〉 . And if after a sufficient time of probation (a twelve-month was the least) they were adjudged meet to be admitted to the greater and more secret mysteries, they were then called 〈 in non-Latin alphabet 〉 : Whereto there seemeth to be some allusion (as there is frequently to sundry other customs and usages of the Heathens ) even in the holy Scriptures themselves. But whether they were admitted to their lesser or the greater mysteries, strait order was evermore taken with them, by Oaths, Penalties, and otherwise, as strong as could be devised; that they should by no means reveal any of the passages or rites thereunto belonging, to those that were 〈 in non-Latin alphabet 〉 and not initiated: whom in that respect they counted profane. To do otherwise, was reputed so heinous a crime, that nothing could be imagined in their superstition more irreligious and piacular than that.

He knew not where to find a man, that durst presume so to do. Vetabo qui Cereris sacrum vulg • rit arcanae, sub iisdem Sit trabibus —He would be loath to lodge under the same roof, or to put to Sea in the same vessel, with him that were guilty of such an high provocation, as the divulging abroad of the sacred mysteries: lest some vengeance from the offended Deities should overtake them for their impiety (and him for company) to their destruction. It was in very deed the Devils cunning, one of the depths of Satan, and one of the most advantageous mysteries of his arts, by that secrecy to hold up a reverent and religious Esteem of those mysteries, which were so replete with all filthy and impious abominations: that, if they should have been made known to the world, it must needs have exposed their whole religion to the contempt of the vulgar, and to the detestation of the wiser sort.

6. Such, and no better, were those mysteria sacra among the Heathens: whence the word Mystery had its birth and rise. Both the Name and Thing, being so vilely abused by them: it yet pleased the holy Spirit of God to make choice of that Word, whereby usually in the New Testament to express that holy Doctrine of Truth and Salvation, which is revealed to us in the Gospel of grace. By the warrant of whose example, the ancient Church, both Greek and Latin, took the Liberty (as what hindereth but they might?) to make use of sundry words and phrases, fetched from the very dregs of Paganism, for the better explication of sundry points of the Christian Faith; and to signify their notions of sundry things of Ecclesiastical usage to the people. The Greek Church hath constantly used this word 〈 in non-Latin alphabet 〉 , a Heathenish superstitious word; and the Latin Church in like manner the word Sacramentum, a Heathen military word, to signify thereby the holy Sacraments of the Christian Church. I note it the rather; and I have therefore stood upon it a little longer than was otherwise needful: to let you know, that the godly and learned Christians of those Primitive times, were not so fondly shy and scrupulous (as some of ours are) as to boggle at, much less so rashly supercilious (I might say, and superstitious too) as to cry down and condemn for evil, and even eo nomine utterly unlawful, the use of all such whether names or things, as were invented, or have been abused, by Heathens or Idolaters.

7. But this by the way. I return to the word 〈 in non-Latin alphabet 〉 Which, being rarely found in the Greek version of the Old Testament, (indeed not at all, so far as my search serveth me, save only some few times in Daniel ) is frequently used in the New: and that for the most part to signify (for now I come to the Quid Rei ) either the whole Doctrine of the Gospel, or some special branches thereof, or the dispensations of God's providence for the time or manner of revealing it. To you it is given to know the mysteries of the Kingdom of God, Mat. 13. We speak the wisdom of God in a mystery, 1 Cor. 2. So the Gospel is called the mystery of Christ, Col. 4. mystery of Faith in this Chapter at the ninth verse; and here in the Text, The mystery of Godliness.

8. But why a Mystery? That I shall now show you. First, when we see something, good or bad, done plainly before our eyes, yet cannot imagine to what end or purpose it should tend, nor can guess what should be the design or intention of the doer: that we use to call a Mystery. The Counsels of Princes and affairs of State (Regione di stato, as the Italians call it) when they are purposely carried in a cloud of secrecy, that the reasons and ends of their actions may be hidden from the eyes of men, are therefore called the Mystery of state: and upon the same ground sundry manual crafts are called Mysteries: for that there belong to the exercise of them some secrets, which they that have not been trained up therein cannot so well understand, and they that have been trained up therein, could like well that none but themselves should understand. In a worser sense also it is not seldom used. If some crafty Companion, with whom we have had little dealings formerly, should begin of a sudden to apply himself to us in a more than ordinary manner, with great shows and proffers of kindness, and we know no particular reason why he should so do: we presently conclude in our thoughts, that sure there is some mystery or other in it; that is, that he hath some secret ends, some design upon us, which we understand not. Joseph • s writing of Antipater the Son of Herod, who was a most wicked mischievous person, but withal a notable dissembler; very cunning and close, and one that could carry matters marvelous smoothly and fairly to the outward appearance, so that the most intelligent and cautious men could not escape, but he would sometimes reach beyond them to their destruction: he saith of him, and his whole course of life, that it was 〈 in non-Latin alphabet 〉 , nothing but a very mystery of wickedness.

9. In this notion (in the better sense of it) may the great work of our Redemption by Jesus Christ, which is the very pith and marrow of the Gospel, be called a Mystery. Who that should have seen a child of a span long, to be born in an Inn, of a mean parentage, coarsely swaddled up, and cradled in a manger, and then afterwards to be brought up under a Carpenter, and to live in a poor and low condition, scarce worth a room where to rest his head; and after all that to be bought and sold, buffe • ed, spit on, reviled, tortured, condemned, and executed as a Malefactor, with as much ignominy and despightfulness, as the malice of Men and Devils could devise: Who that should have seen all these things, and the whole carriage thereof, could have imagined, that upon such weak hinges should have moved the greatest act of Power, Wisdom, and Goodness, that ever was, or ever shall be done in the world; that such Contemptible means should serve to bring about the eternal good will and purpose of God towards mankind? yet so it was whiles Judas was plotting his treason, and the Jews contriving Christ's death, (he to satisfy his Covetousness, and they their Malice; ) and all those other, that had any hand in the business, were looking every man but at his own private ends: all this while was this Mystery working. Unawares indeed to them, (and therefore no thanks to them for it, nor benefit to them from it) but yet by the determinate counsel and foreknowledge of God: who most wisely and powerfully ordered all those various and vicious motions of the creature, for the effectuating of his own most glorious and gracious purposes. That is one Reason.

10. Secondly, We use to call all such things Mysteries as cannot possibly come to our knowledge, unless they be some way or other revealed unto us: whether they have, or have not, otherwise any great difficulty in them. Nebuchadnezzar 's dream is so called a Mystery, Dan. 2. And St. Paul in one place speaking of the conversion of the Jews, calleth it a Mystery, (I would not Brethren, that you should be ignorant of this Mystery, Rom. 11.) and in another place, speaking of the change of those that should be found alive at Christ's second coming, calleth that a Mystery too, ( Behold I show you a Mystery; we shall not all die, &c. 1 Cor. 15.) In this notion also is the Gospel a Mystery: it being utterly impossible, that any wit of man, by the light of Nature, or strength of human discourse, should have been able to have found out that way, which Almighty God hath appointed for our salvation; if it had not pleased him to have made it known to the world by supernatural revelation. The wisest Philosophers, and learnedst Rabbies, nor did nor could ever have dreamt of any such thing; till God revealed it to his Church by his Prophets and Apostles. This mystery was hid from Ages, and from Generations, nor did any of the Princes of this world know it in any of those Ages or Generations; as it is now made manifest to us, since God revealed it to us by his Spirit: As our Apostle elsewhere speaketh.

11. The Philosophers indeed saw (a little dimly ) some of those truths that are more clearly revealed to us in the Scriptures.

But those more high and mysterious points, especially those two, that of the Trinity of Persons in the Godhead, and that of the Incarnation of the Son of God, ( 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , as the Greek Fathers use to call them;) together with those appendices of the latter, the Redemption of the World, the Justification of a sinner, the Resurrection of the body, and the beatifical Vision of God and Christ in the Kingdom of Heaven: not the least thought of any of these deep things of God ever came within them; God not having revealed the same unto them.

12. It is no thanks then to us, that very children among us do believe and confess these high mysterious points, whereof Plato, and Aristotle, and all the other grand Sophies among them were ignorant: since we owe our whole knowledge herein, not to our own natural sagacity or industry (wherein they were beyond most of us) but to divine and supernatural revelation. For flesh and blood hath not revealed them unto us, but our Father which is in Heaven. We see what they saw not: not because our eyes are better than theirs, but because God hath vouchsafed to us a better light than he did to them. Which being an act of special grace, ought therefore to be acknowledged with special thankfulness. Our Savior hath given us the example, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes, Mat. 11. 25.

13. Truly, much cause we have to bless the holy Name of God, that he hath given us to be born of Christian Parents, and to be bred up in the bosom of the Christian Church: where we have been initiated into these Sacred Mysteries; being catechised and instructed in the Doctrine of the Gospel out of the holy Scriptures, even from our very Childhood, as Timothy was. But we are wretchedly unthankful to so good a God, and extremely unworthy of so great a blessing: if we murmur against our Governors, and clamour against the Times, because everything is not point-wise just as we should have it, or as we have fancied to ourselves it should be. Whereas, were our hearts truly thankful, although things should be really and in truth even ten times worse than now they are, but in their conceit only: yet so long as we may enjoy the Gospel in any (though never so scant a) measure, and with any (though never so hard) conditions, we should account it a benefit and mercy invaluable. 〈 in non-Latin alphabet 〉 , so St. Paul esteemed it, the very riches of the grace of God: for he writeth, According to the riches of his grace, wherein he hath abounded towards us, in all wisdom and prudence having made known to us the mystery of his will, Eph. 1.] If he had not made it known to us, we had never known it: and that is the second Reason why a Mystery.

14. There is yet a Third: even because we are not able perfectly to comprehend it, now it is revealed. And this Reason will se • ch in the Quantum too. For herein especially it is that this Mystery doth so far transcend all other Mysteries. 〈 in non-Latin alphabet 〉 , a great, marvelous great Mystery. In the search whereof Reason finding itself at a loss, is forced to give it over in the plain field, and to cry out, O altitudo! as being unable to reach the unfathomed depth thereof. We believe and know, and that with fullness of assurance, that all these things are so as they are revealed in the holy Scriptures; because the mouth of God (who is Truth itself, and cannot lie ) hath spoken them: and our own Reason upon this ground teacheth us to submit ourselves and it to the obedience of Faith, for the 〈 in non-Latin alphabet 〉 , that so it is. But then for the 〈 in non-Latin alphabet 〉 , ( Nicodemus his question, How can these things be? ) it is no more possible for our weak understanding to comprehend that, than it is for the eyes of Bats or Owls to look steadfastly upon the body of the Sun, when he shineth forth in his greatest strength. The very Angels, those holy and heavenly spirits, have a desire, saith St. Peter, (it is but a desire, not any perfect ability; and that but 〈 in non-Latin alphabet 〉 neither) to peep a little into those incomprehensible Mysteries, and then cover their faces with their wings, and peep again, and cover again: as being not able to endure the fullness of that glorious luster that shineth therein.

15. God hath revealed himself and his good pleasure towards us in his holy Word sufficient to save our souls, if we will believe: but not to solve all our doubts, if we will dispute. The Scriptures being written for our sakes; it was needful they should be fitted to our capacities: and therefore the mysteries contained therein are set forth by such resemblances as we are capable of; but far short of the nature and excellency of the things themselves. The best knowledge we can have of them here, is but per speculum, and in aenigmate, 1 Cor. 13. as it were in a glass, and by way of riddle: darkly both. God teacheth us by the eye in his Creatures. That is per speculum, as it were by a glass, and that but a divine one neither: where we may read 〈 in non-Latin alphabet 〉 , some of the invisible things of God; but written in small and out-worn Characters, scarce legible by us. He teacheth us also by the Ear, in the preaching of his holy Word: but that in aenigmate, altogether by riddles, dark riddles. That there should be three distinct Persons in one Essence, and two distinct Natures in one Person; That Virginity should Conceive, Eternity be Born, Immortality Die, and Mortality rise from Death to Life; That there should be a finite and mortal God, or an infinite and immortal Man: What are all these, and many other more of like intricacy, but so many Riddles?

16. In all which (that I may from the Premises infer something of Use ) we should but cum ration insanire, should we go about to make our Reason the measure of our Faith. We may as well think to grasp the Earth in our fists, or to empty the Sea with a Pitcher; as to comprehend these heavenly Mysteries within our narrow understanding. Puteus altus; the Well is deep, and our Buckets (for want of Cordage) will not reach near the bottom. We have use of our Reason (and they are unreasonable, that would deny us the use of it) in Religion, as well as in other things. And that not only in Agendis, in matters of D • ty and Morality, wherein it is of a more necessary and constant use, as the standard to regulate our judgments in most cases: but even in Credendis too, in such points as are more properly of Faith, in matters Doctrinal and Dogmatical. But then she must be employed, only as an handmaid to Faith; and learn to know her distance, Confer, and Inferre; those are her proper tasks: to confer one Scripture with another; and to infer Conclusions, and deduce Instructions thence by clear Logical Discourse. Let her keep within these bounds; and • he may do very good service. But we mar all if we suffer the handmaid to bear too great a sway, to grow petulant, and to perk above the Mistress.

17. It hath been the bane of the Church, and the Original of the most, and the most pernicious, Errors and Heresies in all Ages: that men not contenting themselves with the simplicity of believing, have doted too much upon their own fancies; and made Reason the sole standard, whereby to measure both the Principles and Conclusions of Faith. It is the very fundamental error of the Socinians at this day. No less absurdly, than as if a man should take upon him without Mathematical Instruments to take the just dimensions of the heavenly bodies, and to pronounce of Altitudes, Magnitudes, Distances, Aspects, and other appearances, only by the scantling of the Eye. Nor less dangerously, than as if a Smith (it is St. Chrysostom's comparison) should lay by his tongs, and take the Iron hot from the Forge to work it upon the Anvil with his bare hands. Mysteries are not to be measured by Reason. That is the first Instruction.

18. The next is, That forasmuch as there are in the Mystery of Christianity so many things incomprehensible; it would be safe for us (for the avoiding of Errors and Contentions, and consequently in order to those two most precious things, Truth and Peace ) to contain ourselves within the bounds of Sobriety, without wading too far into abstruse, curious and useless speculations. The most necessary Truths, and such as sufficed to bring our forefathers (in the Primitive and succeeding times) to heaven, are so clearly revealed in Scripture, and have been so universally and constantly consented unto by the Christian Church in a continued succession of times; as that to doubt of them must needs argue a spirit of Pride and Singularity at least, if not also of Strife and Contradiction. But in things less evident (and therefore also less necessary ) no man ought to be either too stiff in his own private opinion, or too peremptory in judging those that are otherwise minded. But as every man would desire to be left to his own liberty of Judgment in such things; so should he be willing to leave other men to their liberty also: at least, so long as they keep themselves quiet, without raising quarrels, or disturbing the peace of the Church thereabouts.

19. As for example. Concerning the Entrance and Propagation of Original sin; the Nature, Orders and Offices of Angels; The Time, Place and Antecedents of the last judgment; The Consistency both of God's immutable decrees, with the contingency of second Causes, and of the efficacy of God's grace, with the freedom of Manswill, &c. In which and other like difficult points, they that have travelled farthest, with desire to satisfy their own curiosity, have either dashed upon pernicious Errors, or involved themselves in inextricable difficulties; or by God's mercy (which is the happiest loose from such fruitless studies) have been thereby brought to a deeper sense of their own ignorance, and an higher admiration of the infinite Majesty and wisdom of our great God, who hath set his Counsels so high above our reach, made his ways so impossible for us to find out. That is our second Instruction.

20. There is yet another, arising from the consideration of the greatness of this Mystery. That therefore no man ought to take offense at the discrepancy of opinions, that is in the Churches of Christ amongst Divines, in matters of Religion. There are men in the world (who think themselves no babes neither) so deeply possessed with a spirit of Atheism; that though they will be of any Religion (in show) to serve their turns, and comply with the Times: yet they are resolved to be (indeed) of none, till all men be agreed of one: which yet never was, nor is ever like to be. A resolution no less desperate for the soul, if not rather much more, than it would be for the body, if a man should vow he would never eat till all the Clocks in the City should strike Twelve together. If we look into the large Volumes that have been written by Philosophers, Lawyers, and Physicians we shall find the greatest part of them spent in Disputations, and in the reciting and confuting of one another's opinions. And we allow them so to do, without prejudice to their respective professions: albeit they be conversant about things measurable by Sense, or Reason. Only in Divinity, great offense is taken at the multitude of Controversies: wherein yet difference of opinions is by so much more tolerable than in other Sciences; by how much the things about which we are conversant are of a more sublime, mysterious and incomprehensible nature, than are those of other Sciences.

21. Truly it would make a religious heart bleed, to consider the many and great distractions that are all over the Christian world at this day. The lamentable effects whereof scarce any part of Christendom but feeleth more or less: either in open wars, or dangerous seditions, or (at the best) in uncharitable censures and ungrounded jealousies. Yet the infinite variety of men's dispositions, inclinations, and aims considered; together with the great obscurity that is in the things of God, and the strength of corruption that is in us: it is to be acknowledged the admirable work of God, that these distractions are not even much more, and greater, and wider than they are; and that amid so many Sects as are in the world, there should be yet such an universal concurrence of judgment as there is, in the main fundamental points of the Christian Faith. And if we were so wise, as we might and should be, to make the right use of it: it would not stumble us a whit in the belief of our Religion, that Christians differ so much as they do in many things; but rather mightily confirm us in the assurances thereof, that they agree so well as they do almost in anything. And it may be a great comfort to every well meaning soul, that the simple belief of those certain truths, whereon all parties are in a manner agreed, may be, and (ordinarily) is sufficient for the salvation of all them, who are sincerely careful (according to that measure of light and means that God hath vouchsafed them) to actuate their Faith with Piety, Charity and good Works: so making this great Mystery to become unto them (as it is in its self) Mysterium Pietatis, a Mystery of Godliness. Which is the last point proposed: the Quale, to which I now pass.

22. As the corrupt Doctrine of Antichrist is not only a Doctrine of Error, but of Impiety too; called therefore 〈 in non-Latin alphabet 〉 , The mystery of iniquity, 2 Thes. 2. So the wholesome doctrine of Christ, is not only a doctrine of Truth, but of Piety too; and is therefore termed here 〈 in non-Latin alphabet 〉 , The Mystery of Godliness. Which 〈 in non-Latin alphabet 〉 , or Godliness; since there appeareth not any great necessity in the Context to restrain it to that more peculiar sense, wherein both the Greek and English word are sometimes used; namely, to signify the right manner of God's Worship according to his word, in opposition to all idolatrous, superstitious, or false Worships practiced among the Heathens: I am the rather inclined to understand it here, as many Interpreters have done, in the fuller Latitude, as it comprehenderh the whole duty of a Christian man, which he standeth bound, by the command of God in his Law, or of Christ in his Gospel, to perform.

23. Verum and Bonum, we know, are near of kin the one to the other: And the spirit of God, who is both the Author and the Revealer of this Mystery; as he is the spirit of truth, Joh. 14. so is he also the spirit of holiness, Rom. 1. And it is part of his work to sanctific the heart with grace, as well as to enlighten the mind with knowledge. Our Apostle therefore sometimes mentioneth Truth and Godliness together: teaching us thereby, that we should take them both into our care together. If any man consent not to the words of our Lord Jesus Christ, and to the doctrine which is after Godliness, 1 Tim. 6. And Tit. 1.— according to the Faith of God's Elect, and acknowledging of the Truth which is after Godliness. And here in express terms, The Mystery of Godliness. And that most rightly: whether we consider it in the Scope, Parts or Conservation of it.

24. First, the general Scope and aim of Christianity is, by the mercy of God founded on the merits of Christ, to bring men on through Faith and Godliness to Salvation. It was not in the purpose of God in publishing the Gospel, and thereby freeing us from the personal obligation, rigor and curse of the Law, so to turn us loose and lawless, to do whatsoever should seem good in our own eyes, follow our own crooked wills, or gratify any corrupt lust: but to oblige us rather the faster by these new benefits, and to incite us the more effectually by Evangelical promises, to the earnest study and pursuit of Godliness. The Gospel, though upon quite different grounds, bindeth us yet to our good behavior in every respect, as deep as ever the Law did, if not in some respects deeper: allowing no liberty to the flesh for the fulfilling of the lusts thereof in anything, but exacting entire sanctity and purity, both of inward affection, and outward conversation in all those that embrace it. The grace of God, appearing in the revelation of this mystery, as it bringeth along with it an offer of salvation to all men: so it teacheth all men, that have any real purpose to lay hold on so gracious an offer, to deny ungodliness and worldly lusts, and to live righteously, and soberly, and godly in this present world.

25. It is not to be wondered at, if all false Religions give allowance to some ungodliness or other: when the very God's whom they worship give such encouragements thereunto by their lewd examples. The God's of the Pagans were renowned for nothing so much, most of them, as for their vices. Mars, a bloody God; Bacchus, a drunken God; Mercury, a cheating God; and so proportionably in their several kinds all the rest. Their great Capital God Jupiter, guilty of almost all the Capital vices. And where the God's are naught, who can imagine the Religion should be good? Their very mysteria sacra (as they called them) were so full of all wickedness and filthy abominations (as was already in part touched) but is fully discovered by Clemens Alexandrinus, Lactantius, Arnobius, Tertullian, (and other of the Ancients of our Religion) that it was the wisest point in all their Religion, to take such strict order as they did, for the keeping of them secret.

26. But it is the honor and prerogative of the Christian Religion, that it alone alloweth of no wickedness: But as God himself is holy, so he requireth an holy Worship, and holy Worshippers. He exacteth the mortification of all evil lusts: and the sanctification of the whole man, body, soul, and spirit, and that in each of these throughout. Everyone that nameth himself from the name of Christ, doth ipso facto by the very taking of that blessed name upon him, and daring to style himself Christian, virtually bind himself to depart from all iniquity: nor so only, but to endeavor also (after the example of him, whose name otherwise he unworthily usurpeth) to be just, merciful, temperate, humble, meek, patient, charitable; to get the habits, and to exercise the acts of these and all other holy graces and virtues.

That for the scope.

27. Look now secondly at the parts and parcels, the several pieces (as it were) whereof this mystery is made up; those mentioned in this verse, and the rest: and you shall find, that from each of them severally, but how much more then from them altogether jointly, may be deduced sundry strong motives and perswasives unto Godliness. Take the material parts of this Mystery: the Incarnation, Nativity, Circumcision, Baptism, Temptation, Preaching, Life, Death, Burial, Resurrection, Ascension, Intercession, and Second coming of Christ. Or take (if I may so call them) the formal parts thereof: our eternal Election before the World was, our Vocation by the Preaching of the Gospel, our Justification by Faith in the merits of Christ, our Sanctification by the Spirit of grace, the steadfast Promises we have, and hopes of future Glory, and the rest. It would be too long to vouch Texts for each particular; but this I say of them all in general: There is not one link in either of those two golden chains, which doth not straitly tie up our hands, tongues and hearts from doing evil; draw us up effectually unto God and Christ; and strongly oblige us to show forth the power of his Grace upon our souls, by expressing the power of Godliness in our lives and conversations. That for the parts.

28. Thirdly, Christian Religion may be called the Mystery of Godliness, in regard of its Conversation: because Godliness is the best preserver of Christianity. Roots, and Fruits, and Herbs, which let alone and left to themselves would soon corrupt and putri • ie, may, being well condited with Sugar by a skillful Confectioner, be preserved to continue for many years, and be serviceable all the while.

Holding the mysteries of faith in a pure Conscience, saith our Apostle a little after, at verse 9. of this Chapter: and in the first Chapter of this Epistle verse. 19. Holding faith and a good Conscience, which (latter) some having put away, concerning faith have made shipwreck. Apostasy from the faith springeth most an end from Apostasy in manners: And he that hath but a very little care how he liveth, can have no very fast hold of what he believeth. Wholsome therefore is St. Peters advice, to add unto faith Virtue. Virtue will not only keep it in life, but at such a height of vigor also, that it shall not easily either degenerate into Heresy, or languish into Atheism.

29. We see now three Reasons, for which the Doctrine of Christianity may be called The mystery of Godliness: because it first exacteth Godliness; and secondly exciteth unto Godliness; and is thirdly best preserved by Godliness. From these Premises, I shall desire (for our nearer instruction) to infer but two things only: the one, for the trial of Doctrines; the other, for the bettering of our lives. For the first: St. John would not have us over-forward to believe every spirit. Every spirit, doth he say? Truly, it is impossible we should; unless we should believe flat contradictions. Whilst one Spirit saith, It is; another Spirit saith, It is not: can a man believe the one▪ and not disbelieve the other, if he hear both? Believe not every spirit then, is as much (in St. John 's meaning) as if he had said, Be not too hasty to Believe any Spirit (especially where there appeareth some just cause of Suspicion ) but try it first, whether it be a true spirit or a false. Even as St. Paul biddeth us prove all things, that having so done, we may hold fast what upon trial proveth good, and let the rest go.

30. Now holy Scripture is certainly that Lapis Lydius, that Test whereby this trial is to be made. Ad legem, & ad testimonium: when we have wrangled as long as we can, hitherto we must come at last. But since all Sectaries pretend to Scripture; Papists, Anabaptists, Disciplinarians, All; yea, the Devil himself can vouch Texts to drive on a Temptation: It were good therefore we knew how to make right applications of Scripture, for the Trial of Doctrines, that we do not mistake a false one for a true one. Many profitable Rules for this purpose our Apostle affordeth us in sundry places. One very good one we may gather from the words immediately before the Text, wherein the Church of God is said to be the pillar and ground of truth. The Collection thence is obvious, that it would very much conduce to the guiding of our judgments aright, in the examining of men's doctrines concerning either Faith or Manners, wherein the Letter of Scripture is obscure, or the meaning doubtful, to inform ourselves as well as we can, in credendis, what the received sense; and in agendis, what the constant usage and practice of the Church (especially in the ancient times) hath been concerning those matters: and that to consider what conformity the Doctrines under trial hold with the principles, upon which that their sense or practice in the Premises was grounded. The Judgment and Practice of the Church, ought to sway very much with every sober and wise man: either of which whosoever neglecteth, or but slighteth (as too many do, upon a very poor pretence, that the mystery of iniquity began to work betimes) runneth a great hazard of falling into many errors and Absurdities. If he do not; he may thank his good fortune, more than his forecast: and if he do, he may thank none but himself for neglecting so good a guide.

31. But this now mentioned Rule, although it be of excellent use, if it be rightly understood, and prudently applied, and therefore growing so near the Text, I could not wholly baulk it, without some notice taken of it; it being not within the Text, I press it no farther; but come to another, that springeth out of the very Text itself: And it is this: a very good one too, viz. That when we are to try the Doctrines, we should duly examine them whether they be according unto Godliness, yea, or no. Our Savior's direction for the discovery of false Prophets, Mat. 7. is to this very purpose; Ex fructibus, Ye shall know them by their fruits. Meaneth he it, trow you, of the fruits of their lives in their outward Conversation? Verily no: not only; no, nor principally neither: perhaps not at all. For Falsehood is commonly set off by Hypocrisy: 〈 in non-Latin alphabet 〉 in the next following verse here. Shows of Sanctity and Purity, pretensions of Religion and Reformation, is the wool that the woolf wrappeth about him, when he meaneth to do most mischief with least suspicion. The Old Serpent sure is never so silly, as to think his Ministers ( the Ministers of darkness ) should be able to draw in a considerable party into their communion, should they appear in their dismal colors: therefore he putteth them into a new dress before he sendeth them abroad, disguising and transforming them as if they were the Ministers of righteousness and of the light. Our Savior therefore cannot mean the fruits of their lives so much (if at all) as the fruits of their Doctrines: that is to say, the necessary consequents of their Doctrines; such Conclusions, as naturally and by good and evident discourse do issue from their Doctrines.

But if what is spoken, upon examination, appear to have any repugnancy with Godliness, in any one branch or duty thereunto belonging: we may be sure the words cannot be wholesome words. It can be no heavenly Doctrine, that teacheth men to be Earthly, Sensual, or Devilish: or that tendeth to make men unjust in their dealings, uncharitable in their censures, undutiful to their superiors, or any other way, superstitious, licentious, or profane.

32. I note it, not without much rejoicing and gratulating to us of this Church. There are, God knoweth, a-foot in the Christian World, Controversies more than a good many: Decads, Centuries, Chiliads of novel Tenants, brought in in this last Age (which were never believed, many of them scarce ever heard of, in the Ancient Church ) by Sectaries of all sorts. Now it is our great comfort (blessed be God for it) that the Doctrine established in the Church of England (I mean the public Doctrine, for that is it we are to hold us to, passing by private Opinions; ) I say, the public Doctrine of our Church is such, as is not justly chargeable with any Impiety, contrarious to any part of that Duty we owe either to God or Man. Oh that our Conversations were as free from exception, as our Religion is! Oh that we were sufficiently careful to preserve the honor and luster of the Truth we profess, by the correspondency of our lives and actions thereunto!

33. And upon this point we dare boldly join issue, with our clamourous adversaries on either hand, Papists I mean, and Disciplinarians. Who do both so loudly (but unjustly) accuse us and our Religion: they, as carnal and licentious; these, as Popish and superstitious. As Elijah once said to the Baalites, that God that answereth by fire, let him be God: so may we say to either of both: and when we have said it, not fear to put it to a fair trial; That Church, whose Dostrine, Confession, and Worship is most according to Godliness, let that be the Church. As for our Accusers, if there were no more to be instanced in but that one cursed position alone, wherein (notwithstanding their disagreements otherwise) they both consent; That lawful Sovereigns may be by their Subjects resisted, and Arms taken up against them, for the cause of Religion: it were enough to make good the Challenge against them both. Which is such a notorious piece of Ungodliness, as no man, that either feareth God or King, as he ought to do, can speak of, or think of, without detestation; and is certainly (if either St. Peter or St. Paul, those two great Apostles, understood themselves) a branch rather of that other great mystery (2 Thes. 2.) the mystery of Iniquity, than of the great mystery here in the Text, the mystery of Godliness. There is not that point in Popery besides, (to my understanding) that maketh it savor so strongly of Antichrist; as this one dangerous and desperate point of Iesuitism doth. Wherein yet those men, that are ever bawling against our Ceremonies and Service, as Antichristian, do so deeply and wretchedly symbolize with them. The Lord be judge between them and us: whether our Service, or their Doctrine, be the more Antichristian.

34. I have done with the former Inference, for the trial of Doctrines: there is another yet behind, for the bettering of our lives. For since Christianity is a mystery of Godliness: it concerneth every Christian man, so to take the mystery along with him, that he leave not Godliness behind. That is, whatsoever becometh of doubtful Controversies; to look well to his life, and to make conscience of practicing that which without all Controversy, is his Duty. I know, Controversies must be looked into: and it were well, if it were done by them (and by them only) whose Gifts and Callings serve for it. For Truths must be maintained, Errors must be refuted, and the Mouths of gain-sayers must be stopped. All this must be done, it is true: but it is as true, when all this is done, still the shortest cut to heaven is Faith and Godliness.

35. I know not how better to draw my Sermon towards a conclusion, than by observing how the great Preacher concludeth his, Eccles. last. After he had taken a large and exact survey of all the travels that are done under the Sun, and found nothing in them but Vanity and Vexation of Spirit: he telleth us at length, that in multitude of Books and much reading we may sooner meet with weariness than satisfaction. But, saith he, if you will hear the end of all, here it is; this is the Conclusion of the whole matter: Fear God and keep his Commandments; for this is the whole business of man, upon which all his care and employment in this world should be spent. So I say, we may puzzle ourselves in the pursuit of knowledge, dive into the mysteries of all Arts and Sciences, especially ingulph ourselves deep in the studies of those three highest Professions of Physic, Law and Divinity: For Physic, search into the Writings of Hippocrates, Galen, and the Methodists, of Avicen and the Empyricks, of Paracelsus and the Chymists; for Law, wrestle through the large bodies of both Laws, Civil and Canon, with the vast Tomes of Glosses, Repertories, Responses and Commentaries thereon, and take in the Reports and year-books of our Common-Law to boot; for Divinity, get through a course of Councils, Fathers, School men, Casuists, Expositors, Controversers of all sorts and Sects. When all is done, after much weariness to the flesh, and (in comparison thereof) little satisfaction to the mind (for the more knowledge we gain by all this travel, the more we discern our own Ignorance, and thereby but increase our own sorrow: ) the short of all is this; and when I have said it, I have done. You shall evermore find, try it when you will,

• Temperance, the best Physic;
• Patience, the best Law; and
• A good Conscience, the best Divinity.

I have done. Now to God, &c.

AD AULAM.

The Tenth Sermon.

WHITE-HALL, at a public Fast, JULY 8. 1640.

1. I N which words the holy Prophet in two several Conclusions giveth unto God the Glory of those two his great Attributes, that shine forth with so much luster in all the Works of his Providence: his Justice and his Mercy. The glory of his Justice in the former conclusion, I know, O Lord, that thy judgments are right: the glory of his Mercy in the latter, And that thou of very faithfulness hast caused me to be troubled. And to secure us the better of the truth of both Conclusions, because flesh and blood will be ready to stumble at both: We have his Scio prefixed, expressly to the former only, but (the speech being copulative ) intended to both. I know, O Lord, that thy judgments are right: and I know also that thou of very faithfulness hast caused me to be troubled. Our order must be to begin with the Conclusions first, as they lie in the Text; and after that to proceed to David's knowledge of them, although that stand first in the order of the words. In the former Conclusion we have to consider of Two things. First, what these judgments of God are that David here speaketh of, as the Subject: and then of the righteousness thereof, as the Praedicate. I know, O Lord, that thy judgments are right.

2. What Iudgments first? There are judicia oris, and there are judici • operis: the judgments of God's mouth, and the judgments of God's hands. Of the former there is mention at Verse 13. [ With my lips have I been telling of all the judgments of thy mouth. ] And by these Iudgments are meant nothing else but the holy Law of God, and his whole written Word; which everywhere in this Psalm are indifferently called his Statutes, his Commandments, his Precepts, his Testimonies, his Iudgments. And the Laws of God are therefore (amongst other reasons) called by the name of Iudgments; because by them we come to have a right judgment, whereby to discern between Good and Evil. We could not otherwise with any certainty judge, what was meet for us to do, and what was needful for us to shun. A lege tuâ intellexi, at verse 104. By thy Law have I gotten understanding. St. Paul confesseth, Rom. 7. that he had never rightly known what sin was, if it had not been for the Law: and he instanceth in that of lust, which he had not known to be a sin, if the Law had not said, Thou shalt not covet. And no question but these judgments, these judicia oris, are all right too; for it were unreasonable to think, that God should make that a rule of right to us, which were itself not right. We have both the name, (that of judgments; ) and the thing too, (that they are right) in the 19th Psalm: Where having highly commended the Law of God, under the several appellations of Law, Testimonies, Statutes and Commandments, ver. 7, and 8. the Prophet then concludeth under this name of Iudgments, ver. 9. The judgments of the Lord are true and righteous altogether.

3. Besides these Iudicia Oris, which are God's judgments of directions: there are also Iudicia Operis, which are his judgments for correction. And these do ever include aliquid poenale, something inflicted upon us by Almighty God, as it were by way of punishment; something that breedeth us Trouble or Grief: The Apostle saith, Heb. 12. that every chastening is grievous: and so it is more or less; or else it could be to us no punishment. And these again are of two sorts: yet not distinguished so much by the things themselves that are inflicted, as by the condition of the persons on whom they are inflicted, and especially by the Affection, and Intention of God that inflicteth them. For all, whether public calamities, that light upon whole Nations, Cities, or other greater or lesser Societies of men (such as are Pestilences, Famine, War, Inundations, unseasonable Weather, and the like;) or private Afflictions that light upon particular Families or Persons, (as sickness, poverty, disgraces, injuries, death of friends, and the like:) All these, and whatsoever other of either kind, may undergo a twofold consideration: in either of both which, they may not unfitly be termed the Iudgments of God; though in different respects.

4. For either these things are sent by Almighty God in his heavy displeasure, as Plagues upon his Enemies, intending therein their destruction: Such as were those public judgments, upon the Old World, swept away with the flood; upon Sodom and the other Cities, consumed with fire from Heaven; upon Pharaoh, and his Host, over-whelmed in the Red Sea; upon the Canaanites, spewed out of the Land for their abominations; upon Jerusalem, at the final destruction thereof by the Romans. And those private judgments also, that befell sundry particular persons, as Cain, Absalom, Sennacherib, Herod, and others. Or else they are laid by Almighty God as gentle Corrections upon his own Children, in his Fatherly love towards them, and for their good; to chastise them for their strayings, to bring them to repentance for their sins, to make them more observant and careful of their duty thence-forward, to exercise their Faith, and Patience, and other Graces, and the like. Such as were those distresses that befell the whole people of Israel sundry times under Moses, and in the days of their Judges and Kings; and those particular Trials and Afflictions wherewith Abraham, and Joseph, and Job, and David, and Paul, and other the holy Saints and Servants of God were exercised in their times.

5. Both the one sort and the other are called Iudgments: but (as I said) in different respects, and for different reasons. Those former Plagues are called God's Iudgments; because they come from God, not as a loving and merciful Father, but as a just and severe Judge: who proceeding according to course of Law giveth sentence against a malefactor to cut him off. And therefore this kind of judgment David earnestly deprecateth, Psal. 143. [ Enter not into judgment with thy servant: ] for then neither can I, nor any flesh living be justified in thy sight. These latter Corrections also, or chastenings of our heavenly Father, are called Iudgments too, [ When we are judged, we are chastened of the Lord: ] but in a quite different notion. Because God proceedeth therein, not with Violence and Fury, as men that are in passion use to do: but coolly, and advisedly, and with judgment. And therefore, whereas David deprecated God's judgment (as we heard) in that former notion, and as judgment is opposed to Favor: Jeremiah on the other side desireth God's judgment in this latter notion, and as it is opposed to Fury [Correct me, O Lord! yet in thy judgment, not in thy fury, ] Jer. 10.

6. Now we see the several sorts of God's judgments: which of all these may we think is here meant? If we should take them all in, the Conclusion would hold them, and hold true too. Iudicia Oris, and judicia Operis; public and private judgments; those Plagues wherewith in fury he punisheth his Enemies, and those rods wherewith in mercy he correcteth his children: most certain it is, they are all right. But yet I conceive those judicia oris not to be so properly meant in this place: for the Exegesis in the latter part of the verse (wherein what are here called judgments, are there expounded by troubles ) seemeth to exclude them, and to confine the Text in the proper intent thereof to these judicia operis only: but yet to all them of what sort soever; public or private, Plagues or Corrections. Of all which he pronounceth that they are right: which is the Predicate of the Conclusion; and cometh next to be considered. I know, O Lord, that thy judgments are right.

7. And we may know it too, if we will but care to know either God or Our selves. First, for God; though we be not able to comprehend the reasons of his dispensations, the 〈 in non-Latin alphabet 〉 : yet for 〈 in non-Latin alphabet 〉 , that the judgments are right, it may satisfy us if we do but know that they are his. Tua will infer recta strongly enough: for the Lord, who is righteous in all his ways, must needs be so in the way of his judgments too. 1. Men's judgments are sometimes not right through misinformations, and sundry other mistakings and defects; for which the Laws therefore allow Writs of Error, Appeals, and other remedies: But as for God, he not only spieth out the goings, but also searcheth into the hearts of all men; he pondereth their spirits, and by him all their actions are weighed. 2. Men's judgments are sometimes not right, because themselves are partial and unjust; awed with Fear, blinded with Gifts, transported with Passion, carried away with Favor or Dis affection, or wearied with Importunity. But as for God, with him is no respect of Persons, nor possibility of being corrupted. Abraham took that for granted, that the judge of all the world must needs do right, Gen. 18. And the Apostle rejecteth all suspicion to the contrary with an Absit, (What shall we say then? Is there unrighteousness with God? God forbid, Rom. 9.) 3. Men's judgments are sometimes not right, merely for want of zeal to justice: They lay not the causes of poor men to heart, nor are willing to put themselves to the pains or trouble of sifting a cause to the bottom, nor care much which way it go, so as they may but be at rest, and enjoy their ease. But as for God, he is zealous of doing justice: he loveth it himself; he requireth it in others; punishing the neglect of it, and rewarding the administration of it in them to whom it belongeth. ( The righteous Lord loveth righteousness, Psal. 11.)

8. And then secondly in ourselves we may find (if we will but look) enough to satisfy us even for the 〈 in non-Latin alphabet 〉 too, so far as is meet for us to expect satisfaction. The judgments of God indeed are Abyssus multa: his ways are in the Sea, and his paths are in the deep waters, and his footsteps are not known; 〈 in non-Latin alphabet 〉 , Soon may we lose ourselves in the search, but never find them out. Yet even there, where the judgments of God are like a great deep, unfathomable by any finite understanding: his righteousness yet standeth like the high mountains (as it is in Psal. 36.) visible to every eye. If any of us shall search well into his own heart, and weigh his own carriage and deservings: if he shall not then find enough in himself to justify God in all his proceedings; I forbid him not to say (which yet I tremble but to rehearse) that God is unrighteous.

9. The holy Saints of God therefore have ever acquitted him by condemning themselves. The Prophet Jeremiah in the behalf of himself and the whole Church of God, ( The Lord is righteous: for I have rebelled against his Commandments, Lam. 1.) So did Daniel in that his solemn Confession, when he set his face to seek the Lord God by prayer and supplications, with fasting and sack-cloth and ashes, Dan. 9. ( O Lord, righteousness belongeth unto thee; but unto us confusion of face, as it is this day, to our Kings, to our Princes, and to our Fathers, because we have sinned against thee, ver. 7.) and again after at verse 14. ( Therefore hath the Lord watched upon the evil, and brought it upon us; for the Lord our God is righteous in all his works which he doth: for we obeyed not his Voice. ) Yea, so illustrious many times is the righteousness of God in his judicial proceedings, that it hath extorted an acknowledgment from men obstinately wicked. Pharaoh, who sometimes in the pride of his heart had said, Who is the Lord? was afterwards by the evidence of the fact itself forced to this confession, I have sinned: the Lord is righteous, but I and my people are wicked, Exod. 9.

10. They are then (at least in that respect) worse than wicked Pharaoh, that to justify themselves, will not stick to repine either at God himself, or his judgments; as if he were cruel, and they unrighteous: like the slothful Servant in the Parable, that did his Master no service at all; and yet as lazy as he was, could blame his Master for being an hard man. Cain, when he had slain his righteous brother, and God had laid a judgment upon him for it; complained of the burden of it, as if the Lord had dealt hardly with him, in laying more upon him than he was able to bear: never considering the weight of the sin, which God in justice could not bear. Solomon noteth it as a fault common among men, when by their own sinful folly they have pulled misery upon themselves, then to murmur against God, and complain of his providence: The folly of a man perverteth his ways, and his heart fretteth against the Lord, Prov. 19.] As the Israelites in their passage through the Wilderness, were ever and anon murmuring and complaining at somewhat or other; either against God, or (which cometh much to one) against Moses and Aaron, and that upon every occasion, and for every trifle: so do we. Every small Disgrace, Injury, Affront or Loss, that happeneth to us from the forwardness • of our Betters, the unkindness of our Neighbors, the undutifulness of our Children, the unfaithfulness of our Servants, the unsuccessfulness of our Attempts, or by any other means whatsoever; any sorry thing will serve to put us quite out of patience: as Jonah took pet at the withering of the Gourd. And as he was ready to justify his impatience even to God himself [ Dost thou well to be angry, Jonah? Yea, marry do I; I do well to be angry even to the death: ] so are we ready, in all our murmurings against the Lord's corrections, to flatter ourselves as if we did not complain without cause; especially where we are able to charge those men that trouble us, with unrighteous dealing.

11. This is, I confess a strong temptation to flesh and blood; and many of God's holy Servants have had much ado to overcome it, whilst they looked a little too much outward. But yet we have by the help of God a very present reme •• y there-against, if blind Self-love will but suffer us to be so wise as to make use o • it: and that is no more but this, to turn our eye inward; and to examine our 〈…〉 not how well we have dealt with other men, who now requite us so ill? 〈◊〉 we ourselves have requited God, who hath dealt so graciously and ••••• tifully with us. If we thus look back into ourselves and sins, we shall soon perceive that God is just even in those things wherein men are unjust; and that we most righteously deserved at his hands to suffer all those things, which yet we have no ways deserved at their hands by whom we suffer. It will well become us therefore, whatsoever judgments God shall please at any time to lay upon us, or to threaten us withal; either public or private, either by his own immediate hand, or by such instruments as he shall employ; without all murmurings or disputings to submit to his good will and pleasure, and to accept the punishment of our iniquity, (as the Phrase is, Lev. 26.) by humbling ourselves, and confessing that the Lord is righteous: as Rehoboam and the Princes of Judah did, 2 Chron. 12. The sense of our own wickedness in rebelling, and the acknowledgment of God's justice in punishing (which are the very first acts of true humiliation, and the first steps unto true repentance; ) we shall find by the mercy of God to be of great efficacy, not only for the averting of God's judgments after they are come, but also (if used timely enough, and thoroughly enough) for the preventing thereof before they become. For if we would judge ourselves, we should not be judged of the Lord, 1 Cor. 11. But because we neglect it, (and yet it is a thing that must be done, or we are undone; ) God in great love and mercy towards us, setteth in for our good; and doth it himself, rather than it should be left undone, and we perish: even as it there followeth, When we are judged, we are chastened of the Lord, that we should not be condemned with • he world. And it is that faithfulness of God which David acknowledgeth in the latter Conclusion: whereunto I now pass.

12. And that thou of very faithfulness hast caused me to be troubled. In which words we have these three points: First, David was troubled: Next, God caused him to be so troubled: Last, and God did so out of very faithfulness. No great news, when we hear of David, to hear of trouble withal; ( Lord remember David and all his troubles, Psal. 132.) Consider him which way you will, in his condition natural, spiritual or civil; that is, either as a man, or as a godly man, or as a King: and he had his portion of troubles in every of those conditions. First, troubles he must have as a man. Hae • est conditio nascendi. Every mothers child that cometh into the world, hath a child's part of those troubles the world affordeth. Man that is born of a woman, those few days that he hath to live he shall be sure to have them full of trouble howsoever. In mundo pressuram, saith our Savior, In the world ye shall have tribulation. Never think it can be otherwise, so long as you live here below in the vale of misery, where at every turn you shall meet with nothing but very vanity and vexation of spirit.

13. Then he was a Godly man and his troubles were somewhat the more for that too. For all that will live godly must suffer persecution: and however it is with other men, certainly many are the troubles of the righteous. It is the common lot of the true Children of God, because they have many out-flyings, wherewith their holy Father is not well-pleased, to come under the scourge oftener than the Bastards do. If they do amiss (and amiss they do) they must smart for it either here, or hereafter: Now God meaneth them no condemnation hereafter, and therefore he giveth them the more chastening here.

14. But was not David a King? And would not that exempt him from troubles? He was so indeed: but I ween his troubles were neither the fewer, nor the lesser for that. There are sundry passages in this Psalm, that induce me to believe (with great probability) that David made it, while he lived a young man in the Court of Saul, long before his coming to the Crown. But yet he was even then unct us in Regem, anointed and designed for the Kingdom: and he met even then with many troubles the more for that very respect. And after he came to enjoy the Crown, if God had not been the joy and crown of his heart, he should have had little joy of it: so full of trouble and unrest was the greatest part of his Reign. I noteit, not with a purpose to enter into a set discourse how many and great the troubles are that attend the Crown and Scepters of Princes; which I easily believe to be far both more and greater than we that stand below are capable to imagine: but for two other reasons a great deal more useful, and therefore so much the more needful to be thought on, both by them and us. It should first w • rk in all them that sit aloft, and so are exposed to more and stronger blasts, the gr • ater care to provide a safe resting place for their souls: that whensoever they • hall meet with trouble and sorrow in the flesh, (and that they shall be sure to do oftener than they look for) they may retire thither, there to repose and solace themselves in the goodness of their God; saying eftsoons with our Prophet, ( Return unto thy rest, O my soul. ) It was well for him that he had such a a rest for his soul: for he had rest little enough otherwise from continual troubles and cares in his civil affairs and estate. And it should in all reason secondly quicken the hearts of all loyal and well-affected Subjects, by their prayers, counsels, services, aids, and cheerful obedience respectively; rather to afford Princes their best assistance, for the comfortable support of that their weighty and troublesome charge, than out of ambition, discontent, popularity, envy, or any other cross or peevish humor, add unto their cares, and create unto them more troubles.

15. David, you see, had troubles; as a man, as a godly man, as a King. But who caused them? Sure in those his first times, when (as I conjecture) he wrote this Psalm; Saul with his Princes and followers was the chiefest cause of most of his troubles: and afterwards crafty Achitophel caused him much trouble, and railing Shimei some, and seditious Sheba not a little; but his rebellious Son Absalom most of all. He complaineth of many troubles raised by the means of that Son in Psal. 3. Domine quàm multiplicati! Lord, how are: they increased that trouble me! Yet here, you see, he over-looketh them all, and all other second causes; and ascribeth his troubles wholly unto God. So he did also afterwards in the particular of Shimei 's railing: Let him alone, saith he to Abishai, Let him curse on, for God hath bidden him. Even as Job had done before him: when the Sabaeans and the Chaldeans had taken away his Cattle and Goods, he scarce took notice of them (he knew they were but Instruments ) but looked at the hand of God only, as the chief and principal cause, Dominus abstulit, The Lord hath given, and the Lord hath taken away. Neither did David any injury at all to Almighty God in ascribing it to him: for God also himself taketh it all upon himself; I will raise him evil out of his own house: and I will do it before the sun, 2 Sam. 12.

16. How all those things (wherein wicked men, serving their own lusts only in their own purpose, do yet unwittingly do service to God Almighty in furthering his wise and holy designs ) can have their efficiency from causes of such contrary quality, and looking at such contrary ends, to the producing of one and the same effect: is a speculation more curious than profitable. It is enough for us to know, that it neither casteth any blemish at all upon him, that he maketh such use of them; nor giveth any excuse at all to them, that they do such service to him: but that all this notwithstanding, he shall still have the whole glory of his own wisdom and holiness; and they shall still bear the whole burden of their own folly and wickedness. But there is another, and that a far better use to be made hereof, than to trouble ourselves about a mystery, that we shall never be able in this life to comprehend; and that is this: that seeing all the troubles that befall us in any kind whatsoever, or by what instruments soever, come yet from the hand of God; we should not therefore, when at any time we meet with trouble, rage against the second causes, or seek to vent our spleen upon them, as of ourselves we are very apt to do: but laying our hands upon our hearts and upon our mouths, compose ourselves to a holy patience and silence; considering it is his will and pleasure to have it so, to whom it is both our duty and wisdom wholly to submit.

17. We may learn it of holy Job. His wife moved his patience not a little, by moving him to impatience: Thou talkest like a foolish woman, saith he, shall we receive good things at the hand of God, and shall we not receive evil also? Or we may learn it of good old Eli. When he received a message from the Lord, by the mouth of young Samuel, of a right heavy judgment shortly to fall upon him and his house, for his fond indulgence to his ungracious Children; he made no more reply, but said only, It is the Lord: let him do what seemeth him good. Or, to go on further than our Prophet David, we may learn it sufficiently from him, I was dumb, saith he, and opened not my mouth, Quoniam tu fecisti, for it was thy doing. This consideration alone, Quoniam tu fecisti, is enough to silence all tumultuous thoughts, and to cut off all farther disputing and debating the matter: that it is God that causeth us to be troubled. All whose judgments are not only done in righteousness, as we have hitherto heard: but towards his children also out of much love and faithfulness, as we are next to hear, [ I know that of very faithfulness thou hast caused me to be troubled.

18. In the former part of the verse, where he spake of the righteousness of God, he did it indefinitely, without mentioning either himself, or any other person: not particularly, Thy judgments upon me; but indefinitely, I know, O Lord, that thy judgments are right. But now in this latter part of the verse where he cometh to speak of the faithfulness of God, he nameth himself; And that thou of very faithfulness hast caused me to be troubled. For as earthly Princes must do justice to all men, (for Justice is 〈 in non-Latin alphabet 〉 , every man may challenge it, and there must be no respect had, no difference made of Persons therein;) but their favors they may bestow upon whom they think good: so God will have his justice to appear in all his dealings with all men generally, be they good or bad, that none of them all shall be able to say he hath done them the least wrong; but yet his tender mercies and loving kindnesses, those he reserveth for the Godly only, who are in special favor with him, and towards whom he beareth a special respect. For by faithfulness here, as in sundry other places of Scripture is meant nothing else but the spe • ial love and favor of God, towards those that love and fear him, whereby he ordereth and disposeth all things so, as may make most for their good.

19. And it is not unfitly so called; whether we respect the gracious promises, that God hath made unto them, or those sundry mutual relations, that are between him and them. First, faithfulness rela • eth to a promise: (He is faithful that hath promised, Heb. 10.) Truly, God is a debtor to no man: that he doth for us anything at all; it is ex mero motu, of his own grace and goodness merely; we can challenge nothing at his hands. But yet so desirous is he to manifest his gracious love to us, that he hath freely bound himself, and so made himself a voluntary debtor, by his promises, (for promise is due debt: ) insomuch as he giveth us the leave, and alloweth us the boldness to remind him of his promises, to urge him with them, and as it were to adjure him by all his truth and faithfulness to make them good. But what a kind of promise is this may some say; to promise a man to trouble him? It seemeth a threatening this: not a promise. If these be his promises, God may keep his promises to himself; we shall not be very forward to challenge him or his faithfulness about them. Yet so it is: the afflictions and troubles wherewith God in his love chasteneth his children for their good, are indeed part of his promise, and that a gracious part too. In Mar. 10. you shall find persecutions (and persecutions are troubles ) expressly named there among other things, as part of the promise or reward; ( No man that hath left house, or brethren, &c. for my sake and the Gospels, but he shall receive an hundred fold now in this time, houses, and brethren, &c. with persecutions, and in the world to come eternal life. ) There it is expressed: but where it is not so, it must ever be understood in all the promises that concern this life. It is a received rule among Divines; that all temporal promises are to be understood cum exceptione crucis: that is to say, not absolutely, but with this reservation, unless the Lord in his holy wisdom shall see it good for us to have it otherwise. So that if at any time he see it good for us to be troubled (as many times he doth; David confesseth it but four verses higher, Bonum mihi quod humiliasti, It is good for me that I have been in trouble; ) he doth then in great love to us cause us to be troubled: and that out of very faithfulness, and in regard of his Promise.

20. There are also sundry mutual relations, wherein God and his people stand tied either to other; all which require faithfulness. He is their Creator, and they are the work of his hands: and St. Peter styleth him a faithful Creator. He is their shepherd, and they the sheep of his pasture: and a faithful shepherd he is, a good shepherd, Joh. 10. To omit these, and sundry other, as of Father, Master, Husband, and the rest: take but this one relation only of Friendship; whereto (as every man knoweth) faithfulness is so necessary, as nothing can be more. Now as for those that believe God and keep his Commandments, God entereth into a League and Covenant of friendship with them: for Faith and Obedience are those very things that qualify us for his friendship. (Abraham believed God, and it was counted to him for righteousness, and he was called the friend of God. Jam. 2.) There is Faith. Ye are my friends, if ye keep my commandments saith our Savior, John. 15. There is Obedience. Such a League of friendship there was betwixt God and David in this particular: and as strongly tied and confirmed, as any other we read of; the parties swearing fidelity either to other. God to him: The Lord hath made a faithful Oath unto David, and he shall not shrink from it. And he to God: I have sworn, and am steadfastly purposed, to keep thy righteous judgments. The misery is; we hold not touch perfectly with God, but break with him oftentimes through human frailty and subreption, and sometimes also in a more desperate and provoking manner, when we sin presumptuously and with a high hand. David himself, notwithstanding his Oath, and the stedfastness of his purpose to perform it, yet held not out; but failed sundry times through infirmity: but he shrank most shamefully and foully in the matter of Uriah. But here is our comfort then on the other side; that though we are wavering and loose, off and on, and no hold to be taken of us; yet he is still the same, he remaineth a fast and constant friend to us. Though we sometimes so far forget ourselves and our faithful promise, as to deny him; yet he continueth faithful, and will not deny himself: no nor us neither, if we will but seek to him in any time by true repentance, confessing our unfaithfulness, and asking pardon thereof, and not wholly and finally renounce the Covenant we made with him. It maketh well for us, that he is not forward to take (no not all just) exceptions he might: if he should be any whit extreme to mark what we do amiss, not a man of us all should long abide in his friendship. It is not our faithfulness then to him, but his faithfulness to us, that holdeth us in.

21. But you will say, This is scarce a friendly part: will any friend cause his friend to be troubled; especially having the power in himself to prevent it? As Absalom said to Hushai, Is this thy kindness to thy friend? Call you this faithfulness? Yes indeed: and very faithfulness too. For a true friend aimeth at his friends good in everything he doth; and in comparison of that, regardeth not at any time the satisfying of any his inordinate or unreasonable desires. And therefore he will freely reprove him, when he seeth him to do otherwise than well: and sometimes anger him by doing some things quite contrary to his mind, but yet for his good. Yea, and if the inequality and condition of the person be such as will bear it, he will give him also such punishments or other correction, as shall be needful, according to the merit of his fault. And all this he may do salvâ amicitiâ, and without breach of friendship: nay, he is so far tied by the rules of true friendship to do all this, and out of very faithfulness, that he should transgress those rules, and prove unfaithful, if he should neglect so to do, where the cause requireth it. Doth not a Father scourge the Son in whom he delighteth? And sometimes give him sharp correction, when the fault deserveth it? And no friend can love his friend more dearly and faithfully, than a Father doth his Child. Nay, this chastening is so far from being any argument of the Fathers dis-affection, that it is rather one of the strongest evidences of his faithful love towards him: and he should not love him faithfully, but foolishly, if he should out of fond indulgence let him go on in an evil way without due correction. He that spareth the rod, hateth his Child, saith Solomon: he meaneth it interpretative; that is, he doth his child as much hurt out of his fond love, as he could not do him more harm, if he were his enemies child whom he hateth. Will not a mother, that loveth her child with all tenderness, if it have got some hurt with a fall, lay on a plaster to heal it, though it smart? And though the child cry and struggle against it all it can, yet will she lay it on for all that, yea, and bind it too to keep it on: and all out of very love and faithfulness, because she knoweth it must be so, or the child will be the worse for it. I use these Comparisons the rather, not only because they are familiar, (and the more familiar ever the better, if they be fit:) but because the Lord himself also delighteth to set forth his 〈 in non-Latin alphabet 〉 , and love to us by the love of a discreet Father, and the affection of a tender Mother, towards the fruit of their own loins and womb: And the Apostle at large prosecuteth the resemblance (and that in this very matter, whereof we now speak, of our heavenly Fathers correcting his children in love, and for their good ) most accurately and comfortably in Heb. 12.

22. But to return back to the relation of friendship (from which yet I have not digressed: for can we have any better friends than our Parents? ) If any of us have a friend that is lethargick or lunatic: will we not put the one from his drowsy seat, and shake him up, and make him stir about, whether he will or no; and tie the other in his bed, hamper him with cords, yea, and with blows too, if need be, to keep him quiet; though it be death to the one to be stirred, and to the other to be tied. Or if we have some near friend or kinsman, that we wish well to, and partly dependeth upon us for his livelihood, that will not be advised by us, but will fly out into bad company, drink, and quarrel, and game: will we not pinch him in his allowance; refuse to give him entertainment; set some underhand to beat him when he quarrels in his drink, or to cheat him when he gameth too deep; and if he will not be reclaimed otherwise, get him arrested and laid up, and then let him lie by it, till shame and want give him some better sight and sense of his former follies? Can any man now charge us truly with unfaithfulness to our friend for so doing? Or is it not rather a good proof of our love and faithfulness to him? Doubtless it is. You know the old saying, Non quod odio habeam, sed quod amem: it hath some reason in it. For the love and faithfulness of a friend is not to be measured by the things done, but by the affection and intention of the doer. A thing may be done, that carrieth the show of much friendship with it, yet with an intent to do the party a mischief:

As if he should put his friend upon some employment he were unmeet for, of purpose to disgrace him; or feed him with money in a riotous course, to get a hanck over his Estate: like Saul's friendship to David, in giving him his Daughter to wife, that she might be a snare to him, to put him into the hands of the Philistines. This is the basest unfaithfulness of all other, sub amici fallere nomen; and by many degrees worse than open hostility. Let not their precious balms break my head: Let the righteous rather smite me friendly, saith David. There may be smiting, it should seem by him, without violation of friendship. And his wise Son Solomon preferreth the wounds of a Friend, before the kisses of an Enemy. These may be pleasanter, but those will prove wholsomer: there is treachery in these kisses, but in those wounds faithfulness.

23. You may perceive by what hath been said, that God may cause his servants to be troubled, and yet continue his love and faithfulness to them nevertheless: yea, moreover that he bringeth those troubles upon them out of his great love and faithfulness toward them. It should make us the more willing, whether God inflict or threaten, whether we feel or fear, any either public calamity or personal affliction, anything that is like to breed us any grief or trouble; to submit ourselves to the hand of God, not only with patience, because he is righteous, but even with thankfulness too, because he is faithful therein. Very meet we should apprehend the wrath of God, and his just indignation against us when he striketh; for he is righteous, and will not correct us but for our sin: Which should prick our hearts with sorrow, nay, rend them in pieces with through- contrition, that we should so unworthily provoke so gracious a God to punish us. But then we must apprehend his wrath, that we doubt not of his favor; nor despair of staying his hand, if we will but stay the course of our sins by godly repentance and reformation: for he is faithful, and correcteth us ever for our good. Doth he take any pleasure, think you, in our destruction? He hath sworn the contrary; and dare you not believe him? Doubt ye not therefore, but that humility and confidence, fear and hope, may consist together, as well as justice and mercy may in God, or repentance and faith in us. Presume not then to continue in sin, but fear his judgments: for he is righteous, and will not acquit the guilty. Neither yet despair of finding pardon, but hope in his mercy: for he is faithful, and will not despise the pe • itent. I forbid no man, but charge him rather, as he meaneth to build his after comforts upon a firm base, to lay a good foundation of repentance and godly sorrow, by looking first upon God's justice and his own sins: that he may be cast down, and humbled under the mighty hand of God, before he presume to lay hold of any actual mercy. But after he hath by this means assured the foundation; let him then in God's name proceed with his work, and bring it on more and more to perfection, by sweet meditations of the great love and gracious promises of our good God, and his undoubted stead fastness and faithfulness therein. Never giving it over, till it come to that perfection of art and skill, that he can spy love even in the very wrath of God; Mel de petra, suck honey out of the stony rock; gather grapes of thorns, and figs of thistles. Till we attain to this; I say not but we may have true hope and comfort in God, which by his mercy may bring us to salvation: but we have not yet that fullness of joy and peace, which (because by God's grace, if our own endeavors be not wanting, it is attainable in this life) we should press hard after; of rejoicing in tribulation, and counting it all joy, when we fall into divers temptations.

24. Somewhat a hard lesson I grant; yet if we can but learn some of David's knowledge, it will be much the easier. He speaketh not here you see, out of a vain hope, because he would fain have it so; nor out of some uncertain conjecture, as if perhaps it might be so: but out of certain knowledge, gotten by diligent and attentive study in the Word of God, and by his own experience and observation. I know, O Lord, that thy judgments are right, and that thou of very faithfulness hast caused me to be troubled. For the former branch of this knowledge, that concerneth the righteousness of God's judgments; it is a thing soon learned: I have shown you the course already. There is no more to be done, but to examine our own carriage and deserving; and we shall find enough I doubt not to satisfy fully in that point: and therefore there need no more be said of it. All the skill is about the latter branch; how we may know that it is done out of very love and faithfulness, whensover God causeth us to be troubled.

25. For which purpose the best help I can commend unto you for the present is, to observe how variously Almighty God manifesteth his love and faithfulness to his children in all their tribulations: especially in three respects; everyone of which marvelously setteth forth his gracious goodness towards us. First, the End that he aimeth at in them: Secondly, the Proportion that he holdeth under them: and thirdly, the Issues that he giveth out of them.

26. For the End first; He aimeth always at our good. Our earthly friends do not ever so: no not our Parents, that love us best. The Apostle telleth us, and experience proveth it, that they chasten us sometimes for their own pleasure. He meaneth, that sometimes when they are distempered with passion, and in an outrageous mood, they beat the poor child, either without cause, or more than there is cause, rather to satisfy their own fury, than to benefit the child. But he doth it always for our profit; saith he, Heb. 12. If I should enter here into the Common place de bono afflictionis, I should not well know either where to begin, or when to make an end. In the whole course of Divinity, I find not a field of larger scope than that is. I shall therefore bring you but into one corner of it, and show you, how God out of very faithfulness maketh use of these troubles, for the better draining out of some of those evil corruptions, that would otherwise so abound in us, like noisesome humors in the body, that they would endanger a plethory in our souls: especially these four, Pride, Security, Worldlymindedness, and Incompassion.

27. Pride must be first, else is it not right. And we have store of that in us. Any toy puffeth us up like a bladder, and filleth us full of ourselves. Take the instance but in our knowledge: A sorry thing, God knoweth: he that hath most, what he knoweth is not the thousandth part of what he knoweth not: and yet how strangely are some over leavened with a very small pittance of it; Scientia inflat, the Apostle might well say; knowledge puffeth up. So do riches, and honor, and praise, and valor, and beauty, and wit; or indeed anything. A bush of hair will do it, where it groweth; yea, and where it groweth not. Now prosperity cherisheth this corruption wonderfully, (as ill-humors abound most in full bodies; and ill weeds grow rankest in a fat earth; ) and setteth a man so far from God, and above himself, that he neither well knoweth the one nor the other. Our Lord then when he seeth us thus high set, sendeth afflictions and troubles to take down these unkindly swellings, to prick the bladder of our pride, and let out some of the wind: and so he bringeth us into some better acquaintance with ourselves again. King Philip had a Crier to put him daily in remembrance, that he was but a man: lest he should forget it, and think himself a little God, as his Son Alexander did soon after. But there is no remembrancer can do this office better than affiictions can. Put them in fear, O Lord, that the Heathen may know themselves to be but men, Psal. 9. If afflictions were not, would not even that be soon forgotten?

28. Security is next. Ease and prosperity fatteneth the heart, and maketh us drowsy and heavy in God's service. It casteth us into a spiritual Lethargy; maketh us settle upon our lees, and flatter ourselves, as if we were out of gunshot, and no evil could reach us. Soul take thine ease; eat, and drink; thou hast provision laid up beforehand for many years yet to come. Marvel not to hear ungodly men vaunt it so in a vapouring manner, (Psal, 10, Tush, I shall never be removed, there shall no harm happen unto me: ) when holy David, upon some little longer continuance of prosperity than usual, did almost say even as they; he thought his hill so strong, that he should never be removed, Psal. 30. When God seeth us thus settling upon our lees, he thinketh it high time to pour us from vessel to vessel, to keep us from growing musty. He layeth his hand upon us, and shaketh us out of our dead sleep, and by laying trouble upon our loins driveth us to seek to him for remedy and succor. He dealt so with David: when in his prosperity he had said, he should never be removed, as we heard but now out of Psalm. 30. the next news we hear of him is, He was removed: God, out of very faithfulness caused him to be troubled, and he was the better for it. ( Thou didst turn away thy face from me, and I was troubled: Then cried I unto thee, O Lord; and gat me to my Lord right humbly; as it there followeth in that Psalm.) In the time of my trouble I sought the Lord, saith he elsewhere: Belike in the time of his ease, he either sought him not, or not so carefully. In their afflictions they will seek me diligently, Hosea 5. but negligently enough out of affliction. Absalom had a mind to speak with Joab, but Joab had no mind to speak with him. Absalom sendeth for him, one messenger after another: still Joab cometh not. Well, thinketh Absalom, he will not come, but I will fetch him: and so he sendeth some of his people to fire his corn-fields; and that fetcheth him: then he cometh running in all haste, to know what the matter was. So God sendeth for us messenger after messenger, one Sermon after another, to bring us in: we little regard it, but sit it out, and will not come in, till he fire our corn, or do us some displeasure; and that, if anything, will bring us.

29. Thirdly, we are full of worldly-mindedness. Adhaesit pavimento, as David speaketh in this Psalm; so may we say, but quite in another sense, Our soul cleaveth to the dust. We all complain, the world is naught, and so it is, God mend it; ( tot us in maligno ) nothing but vanity and wickedness: and yet as bad as it is, our hearts hanker after it out of all measure. And the more we prosper in it: the more we grow in love with it: the faster riches, or honors, or any of these other vanities increase, the more eagerly do we pursue them, and the more fondly set our hearts upon them. Only afflictions do now and then take us off somewhat, and a little embitter the lusciousness of them to our taste. That we have any apprehension at all of the vanity of the world, we may thank for it those vexations of spirit, that are interwoven therewithal. Loving it as we do, being so full of those vexations as it is; how absurdly should we doat upon it, if we should meet with nothing in it to vex us?

30. Lastly, we are full of Incompassion. Our brethren that are in distress, though they be our fellow-members, yet have we little fellow-feeling of their griefs: but either we insult over them, or censure them, or at best neglect them; especially when ourselves are at ease. When we stretch ourselves upon Ivory beds, eat the fat, and drink the sweet, and chaunt it to the Viols, live merry and full; it is great odds the afflictions of Joseph will be but slenderly remembered: no more than Lazarus was at the rich man's gates, where he found no pity: but what the dogs shown him. But then when it cometh to be our own case, when we fall into sicknesses, disgraces, or other distresses ourselves:

Then do our bowels, which before were crusted up, begin to relent a little towards our poorer brethren; and our own misery maketh us the more charitable. Then we remember those that are in bonds, (whom we forgot before, as Pharaohs Butler forgot Joseph ) when we ourselves are bound with them; and those that are in adversity, when we find and feel that we ourselves are but flesh. Thus God out of very faithfulness causeth us to be troubled: as for our good many other ways: so particularly in purging out thereby some of that Pride, and Security, and Worlidiness, and Incompassion, (besides sundry other Corruptions) that abound in us.

31. That for the End. Next God manifesteth his faithfulness to his servants in their troubles, by the proportion he holdeth therein: whether we compare therewith their deservings, their strength or their comforts: very measurably in all. First, our sufferings are far short of our deservings. He doth ever chasten us citra condignum: (He dealeth not with us after our sins, neither rewardeth us after our iniquities, Psal. 103.) After what then? Even after his own loving kindness, and fatherly affection towards us: Even as a father pitieth his own children, as it there followeth. And how that is, every father can tell you: Pro magnâ culpâ parum supplicii satis est patri. When we for drinking in iniquity like water, had deserved to drink off the cup of fury to the bottom, dregs and all, he maketh us but sip a little overly of the very brim. And when he might in justice lash us with Scorpions, he doth but scourge us with rushes. The Lord promised his people, Ier. 30. that though he could not in justice, nor would, leave them altogether unpunished; yet he would correct them in measure, and not make a full end of them. And he did indeed according to his promise: they found his faithfulness therein, and acknowledged it; (— seeing that our God hath punished less than our iniquities deserve, Ezra. 9.) Jacob confessed that he was less than the least of God's mercies: and we must confess, that we are more than the greatest of his corrections.

32. Secondly, he proportioneth our sufferings to our strength. As a discreet Physician considereth, as well as the malignity of the disease, the strength of the Patient: and prescribeth for him accordingly, both for the ingredients, and dose. Abraham, and Job, and David, and St. Paul, the Lord put them to great Trials: because he had endowed them with great strength. But as for most of us, God is careful to lay but common troubles upon us; because we have no more but common strength: as Jacob had a good care not to over-drive the weaker cattle. If he shall hereafter think good to send such a messenger of Satan against us, as shall buffet us with stronger blows; doubtless if we be his friends, and do but seek to him for it, he will give us such an addition of strength and grace, as shall be sufficient for our safety. The Apostle both observeth God's thus dealing with us, and imputeth it also to his faithfulness, 1 Cor. 10. God is faithful, who will not suffer you to be tempted above what you are able. Either Cain said not truly; or if he did, the fault was in himself, not in God: when he complained, that his punishment was greater than he could bear. God is not so hard a Master to us; (for all we are so slack and untoward in our service ) as either to require that of us which he will not enable us to do, or lay that upon us which he will not enable us to bear: if we will but lay our hands and our shoulders thereunto, and put out our strength and endeavors to the utmost.

33. Thirdly, he proportioneth us out also comforts suitable to our afflictions: every whit as large as they, and more effectual; to preserve us from drooping; and to sustain our souls in the midst of our greatest sufferings. For as the smallest temptation would foil us, if God should with-hold his grace from us; but if he vouchsafe us the assistance of that, we are able to withstand the greatest: so the least afflictions would over-whelm our spirits, if he should with-hold his comforts from us; but if he afford us them, we are able to bear up under the greatest. And God doth afford unto his children in all their distresses, though not perhaps always such comforts as they desire, yet ever such as he knoweth and they find to be both meet and sufficient. Spiritual comforts first; and they are the chiefest: the testimony of a good Conscience from within; and the light of God's favorable Countenance from above. These put more true joy into the heart, than the want of Corn, or Wine, or Oil, or any outward thing, can sorrow; And by these our inner man is so renewed and strengthened, that yet we faint not, whatsoever becometh of our outward man; no, not though it should perish. David had troubles, multitude of troubles, troubles that touched him at the very heart: but the comforts of God in his soul gave him more refreshing than all those troubles could work him vexation, Psal. 94. And St. Paul found, that still as his sufferings increased, his comforts had withal such a proportionable rise, that where those abounded, these did rather superabound, 2 Cor. 1.

34. These inward comforts are sufficient even alone. Yet God knoweth our frame so well, and so far tendereth our weakness, that he doth also afford us such outward comforts, as he seeth convenient for us. A small matter perhaps in bulk, and to the eye; but yet such as by his mercy giveth us mighty refreshing. For as any little affliction, scarce considerable in itself, is yet able to work us much sorrow, if God mean to make a rod of it: so any otherwise inconsiderable accident, when God is pleased to make a comfort of it, is able to cheer us up beyond belief. The coming of Titus out of Achaia into Macedonia, seemed to be a matter of no great consequence: yet coming at such a time, and in the nick as it were, St. Paul remembereth it as a great mercy from God, and a great comfort to him, in 2 Cor. 7. He was much distressed, it seemeth, at that time with fightings without, and fears within; insomuch as he was troubled on every side, and his flesh had no rest; at the fifth verse there. Nevertheless, saith he, God that comforteth those that are cast down, comforted us by the coming of Titus, at verse. 6.

35. Thirdly, God manifesteth his love and faithfulness to his children in their troubles, by the issues, that he giveth out of them; Deliverance, and Honor. Deliverance first. That God hath often promised, ( Call upon me in the time of trouble, and I will hear thee, Psal. 50.) And he hath faithfully performed it; ( Many, or great, are the troubles of the Righteous, but the Lord delivereth them out of all, Psal. 34.) And he delivereth him safe and sound, many times without the breaking of a bone, yea, sometimes without so much as the loss of a hair of his head. How oft do we hear it repeated in one Psalm, and made good by sundry instances; So when they cried unto the Lord in their trouble, he delivered them from their distress.

36. Some evidence it is of his love and faithfulness, that he delivered them at all: but much more that he doth it with the addition of honor. Yet hath he bound himself by his gracious promise to that also: ( He shall call upon me, and I will hear him; yea, I am with him in trouble: I will deliver him and bring him to honor, Psal. 91.) As gold cast into the furnace, receiveth there a new luster, and shineth brighter when it cometh forth than it did before: so are the Saints of God more glorious after their great afflictions; their graces ever more resplendent, and many times even their outward estate also more honorable. We may see in the examples of Joseph, of Job, of David himself, and others (if we had time to produce them) that of Psal. 113. verified: He raiseth the poor out of the dust, and lifteth the needy out of the mire, and from the dunghill, that he may set him with Princes, even with the Princes of his people. But we have an example beyond all example, even our blessed Savior Jesus Christ. Never any sufferings so grievous as his: never man so emptied, and trodden down, and made a man of sorrows, as he: never any issues so honorable as his, 〈 in non-Latin alphabet 〉 God hath highly exalted him, and given him a name above every name, that at the name of Jesus every knee should bow, and every tongue should confess to his honor. And what hath befallen him the head, concerneth us also his members: not only by way of merit, but by way of conformity also. Si compatimur, conregnabimus. If we be partakers of his sufferings, we shall be also of his glory. God, as out of very faithfulness he doth cause us to be troubled, so will he out of the very same faithfulness give an honorable issue also to all our troubles; if we cleave unto him by steadfast faith and constant obedience: possibly in this life, if he see it useful for us; but undoubtedly in the life to come. Whereunto, &c.

AD AULAM.

The Eleventh Sermon.

WHITEHALL, JULY 5. 1640.

1. I N which words the Apostle with much holy wisdom, by setting just bounds unto our Christian Liberty, in the Power first, and then in the exercise of that power; excellently preventeth both the Error of those that would shrink it in, and the Presumption of those that would stretch it out, more than they ought. He extendeth our Liberty in the Power, but restraineth it in the Use. Would you know what a large power God hath permitted unto you in indifferent things; and what may be done ex plenitudine potestatis, and without scruple of conscience? For that you have, Omnia licent, All things are lawful. But would you know withal with what caution you ought to use that power; and what at all times is fit to be done ex intuitu charitatis, and for the avoiding of offense? You have for that too, Non omnia expediunt, All things are not expedient, All things edify not. If we will sail by this Card, regulate our judgment and practice by our Apostles rule and example in the Text; we shall neither dash against the Rock of Superstition on the right hand, nor fall into the Gulf of Profaneness on the left; we shall neither betray our Christian Liberty, nor abuse it.

2. In the words themselves are apparently observable, concerning that Liberty, two things: the Extension first, and then the Limitation of it. The extension is in the former clause: Wherein we have the Things, and the Persons. 〈 in non-Latin alphabet 〉 , All things lawful, and All lawful for me. The Limitation is in the latter clauses: wherein is declared first, what it is must limit us; and that is the reason of Expediency; [But all things are not expedient. ] And secondly, one special means whereby to judge of that Expediency; which is the usefulness of it unto Edification, [But all things edify not. ] I am to begin with the Extension: of which only at this time; And first and chiefly in respect of the things, 〈 in non-Latin alphabet 〉 — All things are lawful.

3. What? All things? Simply and • ithout exception All? What meant John the Baptist then to come in with his Non licet to Herod about his Brothers Wife; [ It is not lawful for thee to have her, Mat. 14.] Or if John were an austere man, and had too much of Elias's spirit in him: Yet how is it, that our blessed Savior, the very pattern of love and meekness, when the Pharisees put a question to him, Whether it were lawful for a man to put away his Wife for every cause; resolveth it in effect, as if he had said, No, it is not lawful. St. Peter saith, the wicked Sodomites vexed the righteous soul of Lot daily with their unlawful deeds. And who (that hearkeneth to the holy Law of God, or but to the dictates of natural conscience ) will not acknowledge Blasphemy, Idolatry, Sacrilege, Perjury, Oppression, Incest, Parricide, Treason, &c. to be things altogether unlawful? And doth St. Paul now dissent so far from the judgment of his Master, of his Fellow-Apostle, of the whole world besides, as to pronounce of all these things, that they are lawful?

4. Here the rule of Logicians must help; Signa distributiva sunt intelligenda accommodate ad subjectam materiam. Notes of Universality are not ever to be understood in that fullness of latitude,