Commentary on 2 Peter

Our Reasons.

Argum. 1. Whatsoever is forbidden by the Law, is sin; but the Law forbids the first motions of lust. If you ask, what commandment forbids it, I answer; Lust with consent is forbidden in the ninth, Lust without consent in the tenth▪ Without this distinction I see not how we can make ten commandments: the seventh forbids lust in the voluntary desire, as our Savior expounds it. Therefore if the tenth should not restrain the involuntary and first rising lust, it were superfluous, as being all one with the seventh. It is not untrue, that original sin is condemned in the whole Law, but more directly in the first and last commandments: because these two more properly concern the heart of man: the former respects it as concerning God, the other as concerning man. Saint Paul confesseth that his lust tempted him against his will; and by that lust he means the first motion: for the second, which are with consent of will, he knew well enough before to be sins: yea, the very heathen knew this by the light of nature. To covet then is forbidden; if we do covet, we break the Law therefore sin. The other laws condemn pravos affectus quibus delectamur: the last, ipsos appetitus quibus titillamur. To say with Pererius, that the former only prohibit Actus exteri • res, and the last consensus interiores; is false by Christ's own exposition: who citing the Law, Thou shalt not kill, affirms it to be broken by rash anger: and that, Thou shalt not commit adultery; by lusting after a woman.

Argument. 2. Rom. 7.20. If I do that I would not, it is no more I, that do it, but sin that dwelleth in me. He is unwilling, yet he calls this lust, sin. Pererius answers, it is called sin, because it is Effectus peccati, or Affectus peccati: as the writing is called the hand, because it is written by the hand: or as Frigus is called Pigrum, slothful, because it makes men slothful. Solut. But that which makes a man bad cannot be good it self. Quicquid efficit tale, ipsum magis est tale. Concupiscence is not only causa peccati, and paena peccati, sed ipsum peccatum; as Saint Augustine hath it. The Jesuit replies, Augustine means not peccatum morale, nor peccatum mortal; but vitium corruptae Naturae: as blindness, deafness, lameness, are called Peccata sive errata Naturae: as being against the integrity and perfectness of our natural constitution: so the rebelling of concupiscence is against the integrity and perfection of the soul; an error in nature. Answ. There are natural faults in the soul; as ignorance, forgetfulness, dullness of understanding; in the body, infirmities, weakness, sickness: which are the effects of sin, not sins themselves. But all these are effects and passions, whereas concupiscence is active and working. In a word, it resists the motions of God's spirit, now all disobedience is sin. In civil matters no man is accessory to a sin withour consent of will, but it is otherwise in the court of conscience.

4 What variety of lusts there be. Saint Paul enlargeth lust to all motions, inclinations, passions, and perturbations, of heart, mind, will and affections. Original concupiscence is the seed of all sins in man: look how many sins there be in the world; so many lusts in the heart of man: the number of lusts is no less than the number of sins. Of actual lust, there be two degrees: sudden, or voluntary and deliberate. Sudden is the motion not agreed to voluntary is with consent. The eye is sometime cast upon an object on the sudden, without any intention or consultation of the mind: sometime it is sent on the hearts errand by the minds direction. As the eye may be shut in a twinkling without thought or purpose: and it may be shut with deliberation, to sleep, or prevent harm. The heart is a furnace, that sometime sends forth sudden, sometime leisurely flames. The first is the nature of sin, the next is the nurture of sin: consent doth nurse the child of death, practice brings it up: actual lusting is the oil that feeds the lamp of concupiscence. The mother brings forth the daughter, and the daughter nourisheth the mother: Hagar produceth Ishmael, Ishmael sustains Hagar: blessed is that Abraham, whose house is well rid of them both.

5 How heinous this sin is; even no less than damnable in it self. Lusts are often more punished by the great Judge, than diverse actual sins. The continued lust of uncleanness, is worse than a discontinued art of uncleanness. He that always desires pollution deserves greater punishment, than he that is overtaken with it against his will. One kills a man against his will, another desires to kill him and is hindered: this last is the murderer before God. It is this lust that Paul calls the burning: it is one thing Calefieri, a good man may be hot: but Vrere, to burn, is another thing; when lust finds indulgence, and is scarce restrained with shame. The act of adultery is not more heinous among men, than the unlawful desire and consented lust of the heart is to God. Without practice, the very purpose stands culpable before him. Silly people think the commandment is not broken, if the outward gross sin be abstained: but God fetcheth in malice, anger, envy, within the compass of murder. Some ignorants use the commandments for prayers: poor souls, they little think they are God's thunderbolts, to throw them into hell for their sins. Thus Usury, the desire of gain by the undoing of others: hoarding of corn in dearth, which is to make a private profit of God's public Judgment: bad example, with a delight to corrupt others; which are like those erring lights, that instead of guiding ships to the haven, lead them upon rocks and shelves: all these are degrees of murder. So a wanton eye, an obscene discourse, a vain attire, a light behavior; all these are degrees of adultery: lust is like a secret malignity in the bones, hardly got out: wounds and ulcers are sooner cured because of their appearance. Adultery may be restrained by corporal impotency; still lust is hid within; it must be a potent medicine that fetcheth it out. Uses.

1 It justly humbles us: if the first motion, without consent be sin: if the second with consent be greater sin; Lord, who can say, my heart is clean? Not many can clear themselves so with Samuel, from the act of injustice: fewer with Paul, I have coveted no man's gold, &c. but, I was never tempted to this; no man could ever say this but one, even that man who is the Son of God. If we had no more, this last were enough to hide our faces, and stop our mouths before the Lord. Too few take notice of this natural uncleanness: though it be borne in them, and borne about them; yet they neither see the filth, nor feel the weight. Moors, that never saw men of more temperate climates, think there is no other complexion but their own. He doth much good that goes not after his lusts: sed non perfectum bonum facit, but he is not perfect, that doth not what is written, Thou shalt not lust. Now shall we not be cast down for that, which without repentance will cast us down to hell? Paul did not more truly Bear about him the marks of the second Adam, than we do all the marks of the first Adam. Let us know, that eternal fire is the wages of this lust; consent makes it hotter, practice enflames it. This lust is in us all, and this lust is sufficient to condemn us all.

But then, alas what shall we do? How should we scape? This necessitates our ruin. Therefore as the law compelled him that had Opened a pit, and left it uncovered, to make good his neighbors beast that miscarried in it. So having opened a pit, lest any soul should perish in it, let me cover it again with comfort. The condemning quality of this sin is taken away by Baptism; Reatus tollitur. Asts 2.38. All sins, now children have no sin but original lust. Reatus, qui fuerat generatione contractus, est regeneratione transactus. In Christ it is pardoned, and shall not cast his members to hell. Yet is it by nature so died in grain, that nothing but his blood can purge it. And even in the purged, it still remains, tanquam in homine secum confligente. It shall not reign over us here, not confound us hereafter, yet will dwell in us till our dissolutions. It was the Pelagians slander, that we hold Baptism, non auferre, sed radere peccata; only to shave our sin, because the root of concupiscence remains. But we say, it frees us from the damnation and domination, not from the inhabitation of sin.

2 It teacheth us to withstand the beginnings of sin, to kill that pestilent brood in the cradle, to destroy them in their infancy, as we do a nest of young Wasps. For lust, when it hath conceived, bringeth forth sin: and sin, when it is finished bringeth forth death. Lust tempteth, there's the mother: being moved by the devil, there's the father: it conceiveth, thus the child is begotten between them; concupiscence being the devils strumpet, by whose pregnancy he fills his kingdom of darkness: she is mater mortuorum, the mother of the dead; as grace (like Eve ) is mater viventium, the mother of the living. Delight is the midwife. It bringeth forth sin, there the child is borne: it must now have a Nurse to bring it up, that is custom: and the full stature it grows unto, is death. It tempteth by enticing the mind to evil, conceiveth by the consent of will and resolution to do evil, bringeth forth by execution and practice; nurseth it to growth by custom and continuance: lastly, this stripling engendereth another child, Benoni, the sorrow of the mother, and that is death. If we cannot prevent the conception, yet let us destroy it in the birth, make it abortive, by purposing never to act it: if it pass the knees, and draw the air of intention, yet let us stop it ere it come to action; let us not do the determined evil. If it over-sway us to like and act it, yet let it never come to an habit, let us devow a custom. But how much more easy were it to stop it in the first cause, as seasonable physic doth meet with an infection at the first taking, before it run into the veins, and corrupt the blood. The seed of Ishmael had never afflicted the seed of Israel, had Ishmael been killed when he was banished. As the first rising of Elias's cloud, Ahab had time to get home dry: that once ascended, all the speed of his Chariot cannot out-run the shower. Cut off the gangrened joint, and save the body. The way to minish the increase of ravenous and noxious fishes, is to destroy the spawn with the mother: to be rid of harmful birds, is to spoil their nests. When a fire-ball is thrown into a ship at a sea-fight, they presently cast it out ere it break or fasten. Meet thine enemy at his coming out of his bed, before he arm himself: take lust ere it come to a rebound. At the first motion, stop the mouth of it: let it never make a reply: stand not to argue, lest thou be overcome.

3 Let us avoid them as perilous and mortal enemies. 1. Dangerous for their nature; continual tempters. Conscience doth sometimes sleep from reproving, these never rest from enticing. 2. Dangerous for their number; Si c •• temnas quia minima, timeas quia plurima. Many temptations come in by the Cinque Ports, the senses; mo by Satan's injection, that presents to the affections things absent from the senses. Most (by lust it self; that as no created thing is quicker than thought) tumbles over a thousand desires in an hour: many strings to sins bow, that if some break, the rest may hold: many trains of powder, some likely to take fire. 3. Dangerous for their effect, bringing forth the most monstrous offenses; mille actus vetitos, & mille piacula. Open but the pit, out swa •• e these pestilent Locusts. Who would have thought that David's wanton look should have begot murder? He that hath given way to his lust, must confess such fearful precipices. Murder we detest; yet how many hands hath the lust of revenge embrued in blood; how many necks hath it brought to an ignominious halter? Incontinence hath the name from uncontained lust: many a disease of body, reproach of name, consumption of state, loss of life and soul, are beholding to it. 4. Dangerous for their continuance: an ill seasoning, that is never got out but by breaking of the pitcher: a mark that all carry to their graves, some to their torments. While the soul doth animate a body mortal, it will tempt both body and soul. Cut off the sprig of a tree, it grows still; a bough, an arm, still it grows: lop off the top, yea, saw it in the midst; yet it will grow again: stock it up by the root; then (and not till then) it will grow no more. Next unto God and Christ, we may thank death it self, for the abolition of lust. We have three birth-days: the first of nature; this gives lust the breeding: the second of grace; this sets lust a bleeding; it doth mortify it, not nullify it; moribundum, non mortuum reddit: the last of glory, then are we rid of it forever. Thus all the Saints in heaven are thrice borne; to si • , to grace, to glory. Lust in the first is a King; in the second a slave; in the third nothing. The second nativity crosseth the first, the last perfects the second. To be freed from concupiscence is a main motive of that zealous prayer; Come Lord Jesus, come quickly.

Let us (in the mean time) beware the captivity of our affections. Let n • t sin reign in our mortal bodies: where it is a sovereign, it will force obedience. It will inesse, let it not praeesse. There is difference between lusts, and actual sins. 1. Interventio temporis: lust is sudden, action requires time, Luk. 12.20. He hath the present lust of covetousness, he must tarry a time to enlarge and fill his barns. 2. Interjectio loci: lust often desires, that cannot be present, therefore adultery must stay for opportunity. 3. Interceptio organorum: Balaam had a des • re to kill his harmless beast, but he had no weapon: the hand is not so quick as the thought. 4. Interpositio impedimentorum: Absalom lusts for his fathers Crown there be many hindrances, he cannot reach it. If to achieve were as easy as to desire, one man's lust were able to ruin all the world. 5. Intercessio • rgument • r •• : the soul hath some discourse between the lust and the act. Video melior a prol • q •• , is in the soul of a Medea, a Sorceresse. 6. Intermissio cogitationum: sometime, the second nail drives out the first. So the LORD sets our lusts together by the ears, as the Egyptians against the Egyptians; that while two poisons wrestle we may live. The falling out of thieves helps the true man to his goods. The lust after beauty is driven out by a desire of revenge, that again by a golden thirst and if grace comes, this drives them out all; as the feathers of an Eagle, that will not endure blending with other feathers, but rather consumes them. All these Inters should be the interruption of sin, and for the compunction of heart: that though concupiscence have conceived, she may not be delivered. Justly should we say to lust; as the Hebrew did to Moses; Who made thee a Prince over us? whence hast thou this authority? Wilt thou kill me, as thou killest the worldling? No, thou shalt not, I have a deliverer, Rom. 7.25.

5 Seeing the flesh will be in man, so long as man is in the flesh; let us strive to fill our hearts with better desires. Lust works in the memory, by remembering vanities, injuries, bad examples: instead of these, let us remember our sins, our ends, our Audit. In the affections; if it work by pride, stop it out by humility: if by malice, with charity: if by uncleanness, with chastity: if by covetousness, with liberality: if by revenge, with mercy as darkness will give place to the Sun. In the mind, if idle thoughts find room, it is because God is not there. Let the word of God dwell in you plenteously: emptiness of that food will cause the repletion of windy lusts. In the body, if it work by drunkenness, rather turn Rechabite, never drink wine. If by surfeit and high feeding, fall to Daniel's pulse, shorten the commons of sin: as it is better to beat down the house, than to be fired in it. If by Idleness, skrew up thy endeavors to a greater task. They be idle, therefore regard vain words: thus a Pharaoh could conclude. Let lust never call, but we have other business. The best remedy is prayer: when concupiscence tempts us to folly, let us make the matter known to our husband, CHRIST. When lust covets transient riches, call home the meditation of those permanent joys; and say Our father which art in heaven. When lust would study how to get honor; then say Hallowed be thy Name. When ambition would have such a preferment; then say, Thy kingdom come. When it would carve thy own portion; then, Thy will be done. When it covets moneys and riches; then, Give us this day our daily bread. When it would revenge thy wrath on others, then say, Forgive us our trespasses, as we forgive them that trespass against us. Howsoever it tempts us, let us pray, Lead us not into temptation. And that we may never yield unto it, Deliver us from evil. Let not lust reign in us, For thine is the kingdom: we cannot avoid it ourselves, for thine is the power: and for our deliverance, Thine be the glory, forever and ever. Amen.

Of uncleanness.] Of sores and ulcers and such noisome pollutions, sordid and odious to God and good men; such is the subject of my present discourse: that this may well be called a Spittle-Sermon. But as the Physician is seldom sent for, unless men be sick; nor is so much consulted about diet as physic; The whole need him not, but the diseased. So if there were no sin, you should need no Preacher: yet wise men require antidotes and preservatives; and would rather pay the Physician to keep them well, than to make them well; health being not so easily restored, as conserved. Therefore let them that be infected with this leprosy, learn now the means of their recovery: let them that be not infected, observe the means to continue their purity. Whether they be or be not, this discourse, like the Bath, shall do them no harm: an honest heart will not return unbettered. For method, first, I will describe the disease of Uncleanness, then the cause, last, the cure.

The disease lies not like the Meagrim in the head, nor like a Pleurisy in the blood, nor like a Gowte in the joints and extreme places, nor like an ach in the bones: but it is Epidemical, like an ill habit of body, and possesseth in a reprobate not only Totum hominem, but Totum hominis: as Job was not here and there ulcerous, but all his body one coagulated ulcer; There is no whole part about him. First, there is a contemplative uncleanness, when the mind pleaseth it self with vicious thoughts: thus there may be a world of wickedness in a man, though the acts of pollution be refrained. The devil, who is The father of lusts, reigns in the soul by these: yea such a heart that infernal Prince takes up for his bedchamber. Secondly, there is a preparative uncleanness, which is an effeminatenesse of carriage; or affectation of inviting the eyes of lust: all their postures being so many characters, to spell the meaning of their lascivious hearts. It were well, if such an one were forced to cry, as the Leper in Israel, I am unclean. 3. There is a procurative uncleanness; that takes up the devils office, and helps forward the damnation of men. Such was Jonadab to Amnon; whose unkindely flame might else have wasted it self out in time; but that such a wicked counselor blew the coals. This was no worse a man than the Kings brothers son: now this noble Pander will project a course for Amnons satisfaction. The procurer is as unclean, if not worse than the committer: the fire would languish, vanish, perish, if there were no such feweller. 4. There is a sensitive uncleanness; when the ear sucks in obscene stories, the eye delights in immodest mixtures, and the tongue skrewes it into all discourses. This is, as if the door were not wide enough, to set open all the windows, and break down the walls, to let in the air of uncleanness. Actual uncleanness follows, whereof there be many degrees.

1 Fornication; I mean not titular; as Hostesse and Harlot are convertible terms: nor metaphorical; as the children of whoredoms: nor spiritual; as Idolatry is called fornication: but corporal; which is commonly taken for the incontinency of single persons. The natural cure of this uncleanness is marriage thus Shechem bewrays a good disposition even in filthiness, he would not let Dinah fare the worse for his sin. But as he had with dishonest rage abused her, so he strives with honest love to entertain her. Her deflowering shall be no prejudice to her: as the sin was done by him; so he would have the whole shame redound to him; and so he will hide her dishonor with the name of a husband. To this purpose he communes, craves, offers, indeed would buy her; even purchase leave to make her satisfaction. He sues to his father, to hers, to her brethren, to her self; and begs with submission what he might have gotten with violence. The father consents, solicits, is ready to buy his sons peace with his own pain. No dowry shall hinder, but Shechem shall recompense Dinah. How far worse are they, that abuse without any purpose of amends? But marriage in this case is some satisfaction, no restitution: a good salve is not so good as no sore. This may make the next act lawful, not justify the former. How ever the scene concludes, the first entrance was naught. Though a late satisfaction be better than none, yet a timely prevention is best of all.

2 Adultery; when one or both are married: this is the breach of many faiths; and so much the more pernicious, as it is a willful shipwreck abroad, when it hath a harbor and safe remedy provided at home.

3 Whoredom; which is a mad and transportive desire to abuse many. Sometimes it is lust, joined with anger; doing it in spite; a desperate revenge, by polluting another's bed to cast away his own soul. So the foolish child, when one snatcheth his apple, throws his bread after him. Sometime it is joined with covetousness; he wastes his body to fill his purse; as a fool burns his band to make tinder. Always is it joined with folly: not so much respecting a fair woman as she is fair, but as she is a woman: foul water will quench that fire as well as fair.

4 Unnatural uncleanness; as men with men, men with beasts, women with devils, as it is reported of some Witches. But these things are so horrenda facts, ut etiam pudenda dictu.

5 Uncleanness with our own kindred, which is incest. To patronize this, some allege precept, practice, and custom. But that Law to the Jews, was partly political, for distinction of families: and partly Typicall, preserving the right of primogeniture, prefiguring the spiritual birth-right in the Messias, which should be endless. The moral law was otherwise: therefore we answer, that albeit God had particular exceptions from his general laws: as the Cherubims over the Ark was an instance against the second commandment: the Israelites robbing the Egyptians, against the Eight: and Phinehas killing Zimri, against the Sixt: yet it is plain that the Lord condemns all incest.

6 With more wives than one, which is Poly-gamie. I know this fact of Jacob is diversely excused. As first, it was prohibited by no Law. Answ. It was not prohibited by a Law written, it was by the Law engraven: God made but one woman for one man; and he was a wicked Lamech that first begun bigamy. 2. But custom excuseth; as at first a side garment was a shame to the Romans, but at last it grew to a fashion. Answ. That was a thing indifferent, the decency whereof time might vary: but there is no custom against the first Institution. 3. In the multiplicity of wives he propounded to himself the multitude of children. Answ, If ever such an Indulgence had been fit for any, then Noah should have been dispensed with, to propogate the world: but God gave him no such indulgence. 4. This was done in a mystery. Answ. Indeed, Aug. Ruper. Greg. all reduce it into several allegories: yet cannot this Iustifie the fact; no more than CHRIST'S second coming like a thief, can warrant a thief sudden breaking into a house. This therefore must be granted, Jacob's infirmity: to marry two wives, was his transgression: but to marry two sisters, no less than Incest. Albeit God disposed this to increase the holy seed, yet the fact is against his ordinance: and our positive Law makes it death, as by the Law Institutive it is deadly. Every man shall cleave to his own wife. Vxori, non meretrici: suae, non alienae: Vxori, non • xoribus: to his wife, not wives.

7 Uncleanness with a man's spouse; I mean between the betrothment and consummation. The Levites spouse, till he married her, was but his Concubine; and their conjunction was fornication. It is not enough to say, they were married before God: the hand of the Church must be there, or this is culpable uncleanness. Marriage is no amends: otherwise than willfully to break a whole glass, it is afterward to soalder it: yea it is rather to break an arm or leg, to set it again: or to condemn a man first, and then to sue out his pardon. The common opinions, This is but a true covenant ante-dated; the taking possession of a man's own, without due course of Law: the mowing of his corn before harvest: the plucking his own grapes ere they be ripe. But this is trivial: contract is but Ius ad rem, marriage gives Ius in re. Contract binds to marriage, not allows to touch before marriage. Contract is but like Articles agreed upon, marriage puts a seal to the covenant. Such a fruit of their bodies, is but a monument of their sin: and without hearty repentance, a good proceeding seldom follows so bad a beginning.

8 Uncleanness with a man's own wife. This is when the use of the marririage-bed is either intempestive or intemperate: in a season prohibited, or in a measure not moderated, or in a manner not ordained, or to an end not warranted: as when it hath altogether respect to pleasure, not to generation; or to beget an heir for their lands, rather than a Saint for heaven; or their own Image, rather than the Image of God. If uncleanness can creep into marriage, where will it be kept out? How soul is the disease, when the very remedy is often infected? Not but that Conjugium purum, but impuri conjuges: marriage doth not stain, nor so much as die, in the Romish sense: it is honorable and clean, yet the married may be unclean.

9 Uncleanness with a man's self; as the heathen dishonored their own bodies 〈 in non-Latin alphabet 〉 . There be three turpitudes against nature; with another kind, or with the same kind of the same sex, or with no other person but with themselves. Thus Saint Augustine distinguisheth between Flagitium and Facinus: the latter is in hurting another, the former in committing against a man's self. Other sins are without the body, fornication against the body, this uncleanness in the body. This was the sin of Onan; abusing himself against the order of nature and Institution of God. This was a grievous sin; against God, whose ordinance he disobeyed: against his wife, whom he unjustly defrauded: against himself, whose issue he should not have prevented: against mankind, whose number he should have increased: against his brother, to whom issue should be raised. Some Hebrews think, that he did it to preserve the favor and beauty of Tamar, which bearing of children would have impaired. How ever, sensual was his pleasure and the sin in any man is very grievous.

10 Ravishment: the former is a rape upon a man's self, this upon another. Such was Shechems sin, as some understand it: but some rather think, that Dinah being so light to wander and gaze, was not over-difficult to yield. Commonly, such lust ends in loathing, as Amnons; beating her out of doors, whom he was sick to bring in. And therefore Shechems seemeth to be no rape, because he still loved her: and having wrought her shame in his fathers house, he would not send her home with disgrace to her fathers Tent: but rather seeks to marry her whom he had defiled. His offense did not make her odious; but so constantly he affects her, that he is willing to draw blood of himself, rather than forgo her. Amnons rape was far worse: Tamar is sent for as his Physician, but he makes her his physic. She dressed him meat, but that was not the dish he longed for: he loves the Cook, not the cates. She presents the diet, he throws down that, and falls a board with her. His sickness is now forgotten, the Devil hath made him lusty and strong on the sudden. The innocent Virgin intreats for her self, persuades in vain: shows the sin, Non licet: the shame, Non decet: the danger, deadly: thou shalt be a fool in Israel; I, no wife, yet no virgin. Prevailing not by reason, she seeks to cool his present heat with future; hope of an impossible thing; Ask me of my father. But in vain! he grows mad with resistance, and resolves to be a ravisher. If the Devil were not more strong in such than nature, they would never seek pleasure in violence. This rape defiles Amnon, not Tamar: the wrong was hers, the uncleanness his. She that is ravished, is more a Maid, than she whose own loose thoughts have made her unclean. Two lay together, only one committed Adultery, as Augustine of Lucrece. She was but the Patient; and it was not her fault to suffer, what was not her will to do. Her virginity was not Perdita, but Prodita; not lost, but torn from her by compulsory means: she still reserved it in her soul, though it had forsaken her body. The Inhabitant is not to be blamed, for thieves breaking into the house. She can do no more than bewail what she cannot keep: lamenting the shame of another's sin; living like a widow, who was neither maid, wife, harlot, nor widow; but a ravished woman. Thus you have the specification of some Vncleannesses, (which O that none knew but by a general apprehension and hear say; and not as Adam knew evil, by sense and experience) now to

The causes; which are many. Physicians say, that to know the cause is half the cure. By cause, here I understand not only that fundamental cause, which is inordinate affection, the boiling fountain of lust but: also such occasions, as breed and nurse uncleanness. These are

1. A roving eye, that looks up and down for the objects of lust. The sons of God saw the daughters of men: by that looking came lusting, thence preposterous marriages, thence universal confusion. His masters wife cast her eyes upon Joseph: her eye led her heart, her heart, led her tongue, her tongue led her hand. Such be the harlots three weapons: the first engine is her eye, the very motion whereof discourseth a silent filthiness. 2. Her tongue offers to take hold, where her eye cannot. 3. Her hand offers to catch him, whom her tongue cannot win. Tamar sat in an open place, where she might be seen: Hebr. in the door of eyes. This was Achan's confession; I saw, I coveted, I took. The eye betrays the heart, the heart the hand: sin gets in by the senses, yea by the least piece of a sense; as bad air at a crack in the window. By them it ceizeth on the inmost fort, and there it commands them like a tyrant, to whom it was beholding for entrance. This is the order of our crimes: Achan's song shall many chatter to a doleful tune; I saw, I coveted, and took. The thief; I saw the booty, coveted, and took it: the drunkard, I saw the color of the wine: the Idolater, I saw the goodly picture: the adulterer, I saw the beauty, coveted, and took it, and took my death with it.

David rose from off his bed, and from the roof of his Palace he saw a woman. From an after-noones slumber he riseth to his evenings walk: the eyes which unseasonable sleep had shut up, an enticing object opens. Her Bath was no open place, but lust is quick-sighted: she could espy nobody, but David had espied her. Dinah the daughter of Leah went to see the daughters of the land. The daughter of Leah; her mothers own daughter, right bred; as the harsh note of the Hebrews speaks: because Leah went out to meet Jacob upon such a bargain: as if Dinah had gone on purpose to be abused. But the Mothers daughter, because both had a fault in their eyes: the mothers, a defect of nature, the daughters, a defect of nurture: hers an infirmity, this a curiosity. Her eyes were guilty of this temptation: She would needs see and be seen; and while she looks about vainly, she is looked upon lustfully. Tu otiose spectas, otiose non spectaris: tu spectas curious, spectaris curiosiùs. I know there may be a clear and honest aspection, as the Qu • ene of Sheba came to see Solomon. See this woman, saith Christ to Simon. But it is better to be blind, than look with lustful eyes. This sin is little regarded: many come to the Church with Christian ears, but Pagan eyes: and Satan comes faster in at the eyes, than God at the ears: that which should save the soul, is lost by the wandering sense. There can be no safety to the Chariot, where these unbridled horses are let loose. Turn away mine eyes from beholding vanity: we must see it transiently, not behold it wishly. He can never keep his covenant with God, that makes not a covenant with his eyes. But my inward man is safe, why may not my outward man be free? This is an idle presumption: he is more than a man, whose heart is not led by his eyes; he is less than a good man, whose eyes be not restrained by his heart. So, the ear is the trap-door of the soul; the flies of hell are ever humming about it. It is temptation enough to the thief, that he hears of a booty. If dishonesty come so near as the ear, let wonder stop it out, and save virtue the labor.

2. Bad company; Joseph shunned the society of his Mistress. We know our own hearts, we know not the hearts of others. To be the provocation of sin is unholiness, not to avoid the provocation of sin is unhappiness. God and his Angels will protect thee in thy ways: in thy ways, not in thy wanderings. If we once rove out of the lists of our calling, there is nothing but danger. Had Dinah kept at home, her Virginity had been safe: had Shechem forced her in orbe muliebri, the house; she had sustained loss without sin. It had not then been her evil, but his: her gadding gave the occasion, even this made her not innocent. It is no sufficient warrant to draw us into suspected places, and spiritual dangers; only to see. No wise man will go into the infected Pest-house, only to see the fits of the visited. Who would poison his body, to please his taste? Quales amplectimur, tales credimur: With the lascivious we hardly learn to be chaste. Immodest behavior makes way for lust; this gives life unto wicked hopes. A cold denial invites a second charge: she deserves some blame, that hath only been tried, though she consent not. A fair carriage keeps temptation out at the staves end: lightness of presence lets it in to the grapple, and gives encouragement to lewd desires. Though we fight and conquer, yet it was our fault that we were put to fight. A man is not only to keep his conscience clear, but his name; and to keep this is harder. For our conscience is in our own custody, our credit lies in the hands of other: this stands on likely-hoods, and their construction of our deeds. It is no easy thing to disprove a slander: like an unruly spirit once raised, hard to conjure down. Our reputation is more frail than ourselves, still liable to suspicion: it must be our good behavior, and avoiding bad society, that can keep our name from scandal.

3 Idleness, or no company, and nothing to do: such a heart is the Devils day-bed, whereupon he takes his nooning. The Philosopher called love Otiosum negotium; a disease to be cured by labor. Thou wicked and slothful servant: if slothful, certainly wicked: if slow bellies, presently evil beasts. While Israel is working in Egypt; pursuing or pursued in Canaan, they have no leisure to be wanton. Let them lie still in the plains of Midian, the dancing lasses of Moab will soon seduce them to folly. Who ever saw David so tempted and foiled in the times of his busy war, as when he was idle at ease? In troubles he could rise up in the morning to his early devotions, prevent the morning watch, break his nights rest with the cares of the day: the service of God, and business of state, took him up: thus long was he innocent and holy. But when Satan finds him wallowing in the bed of idleness, he now thinks him fit for a temptation. Gentlemen that live of their lands, and those of a worse condition, that have given over all trades, to live of their moneys; think themselves the only fortunate men: they need not toile, nor weary their limbs with labor: instead of the Pen or the Pike, the Pot and the Pipe is all their excercise. But there are none more unhappy; for lust can be no stranger to an idle bosom: the industrious man hath no leisure to sin. Doth any man complain the contiguitie of his labor? he finds fault with his own felicity: the toile of action is recompensed by the benefit: if he were not doing good, he would be doing ill: if we did work less, we should suffer more: while we work not ourselves, Satan works upon us.

The sitting bird is the fowlers mark: the Devil is like some lazy companion, that while he finds us busy gives back and sees it no time to meddle with us. But if like the idle hus-wife, when her gossip comes in, we throw away our work and hold chat with him; nothing can please him better. Gratifie him but thus far, to talk with him; and he thinks us sure. Exercise is wholesome for the body, better for thy soul. The earth stands still, therefore becomes natures common-Sewer; the receptacle of corruption, all dregs: the heavens, that are ever in motion, are always pure. The troublesomest work to a good man, is to have no work: which when he hath supplied by prayer and meditation, and yet finds room for more guests; he studies business; & qui non invenit, facit. They that surrender themselves to sloth, find matter of disease breeding in their bodies and souls. The active spirit is soonest dulled with no labor; as the water that hath been heated, soonest freezeth. The danger of women's corruption is their leisure: idleness breeds fancies, which continuance of domestical business would keep out.

4 Lust after beauty; this is the general snare, and occasion of uncleanness. Joseph was a goodly person, fair, and well-favored: lovely to all, but not looked on alike withal eyes: his fellows praise him, his master trusts him, his mistress dotes on him: all love him, she over-loves him. That is true of the Poet, that virtue never hath a better grace, than when it shineth, from a beauteous face: yet was this danger, it gave him means to sin; which when he refused, it was the occasion of his trouble. But he was fair without, and fairer within; Pulchrior in luce cordis, quàm in facie corporis. Even the Sons of God were caught with beauty. Balaam could not harm Israel with his curses, he doth with his courses and counsels: his curse had hurt none but himself, his counsel cost the blood of twenty four thousand. Send out your fairest women among them: this policy was fetched from the bottom of hell. There is no sin more plausible than wantonness, wantonness is no way sooner provoked than by the sight of beauty: this shall draw them to lust, their lust to folly, their folly to Idolatry; so God shall curse them for thee, unasked. This project of that damned Magician was too prosperous: the daughters of Moab do more in the Tents of Israel, than the Amorites and Amalekites could do in the plains of Moab. The women made them captives, whom the men felt conquerors. Had they sent their subtlest politicians, and strongest soldiers, to persuade or compel them to Idolatry; they had been returned with scorn. But the eloquent and victorious beauty of the women effected this. It had been happy for them, if Balaam had used any charms but these.

I know that a man may lawfully desire beauty in his own spouse, as Jacob loved Rachel: not for provocation of lust, but procreation of children, and more loving society. Some actions do not so well rid off a hand, without some delight; as eating of meats, learning of arts; and such is matrimonial society. As meat pleaseth us better in a clean dish, wine in a Crystal glass: so virtue in a comely person. But if the beauty be let into our thoughts, and the virtue shut out, there is no speedyer way to ruin. As it is God's use to fetch glory to himself out of the worst actions of Satan: so it is Satan's ambition to advantage himself by the fairest works of God. If the Lord suffer him, he will ruin us with the most rare pieces of creation: No one means hath so enriched hell, as beautiful faces. The beautiful harlot increaseth the transgressors among men. Three of David's children were undone by it at once: it was the occasion of Amnons Incest, of Thamars ravishment, of Absalom's bloody pride and murder. Beauty, if not well disciplined proves a traitor rather than a friend. It is a blessing to be fair; but such a blessing, that if the soul be not as clear as the skin, leads to a curse. It is no rare thing to find the foulest soul dwell fairest. If the inward conditions be bad, O what strange mischief can beauty bring about! How many Solomon's and Samson's hath it befooled and blinded? The weaker sex is the stronger in temptation: it was the dowry that our Grandmother Eve bequeathed to her daughters; that they should be our helpers to sin. Indeed it is not a woman's fault to be fair: the candle does not amiss in burning, the foolish fly offends, that scorcheth her wings in the flame. The crystal stream is not to be blamed, because some distracted man drowns himself in it. Yet to be but a temptation, and (though the unwilling) occasion of another's ruin, is an unhappyinesse, albeit not a sin. The Lord so mortify all inordinate lusts in us, that we may be admitted to that city, into which no unclean thing shall ever enter.

The Cure follows; and this methodus medendi is twofold: the one a preservative, the other sanative. To see the sin in the proper and natural odiousness, is a preventing antidote. For them that be infected, there are other medicines. The horriblenesse of it is seen in it self, and in th'effects.

For it self, the light of nature discerned and condemned it. It is objected, that Solon, a Law-giver, one of the wisest among the Grecians, used to buy harlots for the young men: and among the Carthaginians it was a custom for the Virgins before their marriage, to prostitute themselves publicly in the Temple of Venus, that they might bring the greater portions to their husbands. Answ. This was not by natural light, but the unnatural darkness of those given over to a reprobate sense, as the punishment of former wickedness. Ob. But the Prophet Hosea was thus commanded; Take thee a wife of whoredoms. Answ. Nothing can be concluded for it out of a typical act: neither did he make a harlot, but take a harlot, to reduce her to chastity. Object. But fornication is reckoned among indifferent things. Answ. Their esteeming it so, did not make it so; their own conscience thought otherwise. Abimelech calls it a great sin; this, that Heathen could see, but not so clearly as Joseph: Dishonor to the husband, wrong to the children, breach of covenant, but above all, disobedience to God, is in it. Against thee have I sinned; was his confession, that had sinned against Bethshebah, Vri • h, and the whole Church; but especially against the Lord. It is most odious among Christians; this folly ought not to be done in Israel: it is bad enough in all places, here intolerable. not to be named among Saints. Let the act be so abhorred, that it may quite lose the name: especially, let no Saint have such a name. It makes the name stink both living and dead. Living, If a brother be a fornicator, with such a one eat not. Dead, his reproach shall not be wiped away. It is more heinous than theft; Men do not despise a thief, if he steal to satisfy his hungry soul but he that committeth adultery destroyeth his own soul. Goods may be restored, honesty never: the breaches may be repaired, the pristine state not recovered.

[unspec 1] For the effects: It breeds diseases in the body, that the quality of the sin may be seen in the nature of the plague; as we know a rotten nut by the worm [unspec 2] hole in the shell. It makes a more loathsome soul; so odious that till it be cleansed, neither will God dwell with it, nor shall it dwell with God. It blasteth the [unspec 3] estate, roots out all the increase, and brings a man to a piece of bread. The Pare •• uncleanness makes the children beggars. It curseth the house, Hos. 4.13, 14. [unspec 4] His own sin abroad, is able to make his house a Stews at home. What followed upon David's adultery, but present payment? The deflowering of his daughter Tamar, the murder of his son Amnon, the treason, incest, and ruin of h •• Absalom. How justly is he scourged by the sins of his children, whom his own act taught to offend? Vnlawfull lust still propagates it self by example: when the [unspec 5] father of a family brings sin home to his house, it is not easily swept out. It endangers Incest; when the legitimate son may come to marry the bastard 〈◊〉 of the same father.

[unspec 6] It is not only Poena peccati; that a man being hateful to God for other sins, is made hateful to men for this: Vt quod latuit in cord impuro, pateat in opere ign • minioso: other sins ought him a shame, this shall pay it him. Therefore, he that is good before God, shall be delivered from the strange woman, not the sinner. But also, Causa peccati, it brings no more wickedness. So the Apostle joines them; Fornication, wickedness: if 〈 in non-Latin alphabet 〉 be first, 〈 in non-Latin alphabet 〉 follows. Give lust room in the eye, she will possess body and soul. The Midian faces first appeared to Israel; they like them, that brought them to like their presence, that to take pleasure in their feasts; from their boards to their beds, from their beds to their Idols: and now God is separated, and they are joined to Baal-peor. Corporal fornication is the way to spiritual: if superstitious love make Idols of flesh, how soon do they give us up to Idols of wood and stone?

[unspec 7] It hath not only undone persons and houses, but ruined • hole Cities and Kingdoms. What a breach did this double fornication make in Israel? God doth not smother his wrath, but himself strikes with the plague, and bids Moses strike with the sword. Dinah is ravished, the whole City is destroyed for it. While every man lies sore of his own wound, Simeon and Levi rush in with weapons and kill them. What was the shrieking of women and children in all the streets of that City? While the fathers and husbands take mortal physic for their Princes sickness. For a particular Amnon to answer his lust in blood, is not so ponderous: Many a whore-lover meets with such a catastrophe. But for a whole Tribe to be cut off for uncleanness, as was Benjamin: for a whole kingdom to smart; as Abimelech said to Abraham, Thou hast brought a great sin on me, and on my kingdom; that the whole kingdom of Israel should smart for the kings filthiness; these be dire effects. The name of King became odious to Rome, for the rape of Lucrece: famous Troy was rased for one Helena.

[unspec 8] It is commonly mixed and plagued with blindness. So had lust befo ••• d Judah, that he could not discern the voice of Tamar which he heard every day, nor foresee what shame might follow those pledges: this passion for the time even bereaves a man of himself. Thus impudently blind was Joseph's Mistress: it had been too bad to yield, but for a woman to solicit, yea to importune, yea to •• nce the modesty of her servant; gross and desperate! As sin ever ends in shame when it is committed, so it makes us past shame in the committing. Thus Am •• thrusts his defiled sister out of doors: where was his reason? Secrecie had some hope, but to expose her, what was it but to anger a royal father, incense a b •• there, incur • e the Law, provoke her friends, fill the world with outcries? Though he looked not so high as heaven in doing the sin, yet he might look so low as earth to prevent the shame. No, lust knows the reason, and they that lose their honesty, shall lose their wit. This is just with God, to punish a deboisht heart with a besotted understanding. Uncleanness loves a dark mind, as well as a dark house. How foolish were those Israelites; in joining themselves to Baal peor? All Idols are abominable, this was also beastly: the devil appeared in a sordid and • asty form; yet uncleanness works them to it. Cupid is blind, and whither may not he be transported that wanteth his eyes.

Not seldom it goes off in hatred of the object: ordinate conjunction [unspec 9] increaseth love, this begets detestation; and that both where it is crossed, and where it is satiated. For the former Potipher's wife is an example; if she cannot have • isephs body to enjoy, she wills it to ruin: when she fails of his love, she seeks his life. Lust is a pleasant madness when it is yielded, a desperate madness when it is opposed. Love is not more witty than malice: the arguments of his innocence shall challenge him of sin: he left his coat because he would not do that, for which he is condemned because he left it. No hate burns so furiously, as that which ariseth from the quenched coals of love. Vel te ardenter amat, vel te capitaliter odit. For the other, look on Amnon; how did he hate abused Tamar more than ever he loved her? He should indeed have hated himself for this brutish violence, not his innocent sister: but his former love was not more unreasonable and mis-placed, than his later hatred. Fraud drew her into the house, force entertained her within, and hatred drove her out. So did one hour change the extremity of his love into extremity of hate; that he is now sick of her, as before he was sick for her: and she that kept the keys of his heart, is now locked out of his doors.

It is a sin not easily repented of: Whoredom and new wine take away the heart. [unspec 10] Saint Paul comforts the Corinthians, that they are Washed from their sins: they will not off without washing, and there can be no washing without water, and a drop or two will not serve to baptize the conscience. But, say some, this sin ordinarily of it self brings to repentance? Indeed, loss of spirits, and terrors of the fact, may breed some kind of remorse: and the expectation did not promise, nor the fruition perform more delight, than the remembrance brings irkesomenesse. The face of uncleanness looks lovely, but the farewell is deadly. If we could foresee the end, before we taste the beginning, we would never let it come so far, as to repentance; our former detestation would save our after-sorrow a labor. But l • st often ends in discontent, seldom in true repentance. The whores guests are in hell, and that is no way to heaven.

Lastly, it pulls down God's fearful Judgments, though it scape the censure of man. Amnon had so quite forgotten his sin, that he durst go to that house a feasting, where Tamar was mourning: not suspecting him other than a friend whom he had deserved to make an enemy. Now when his heart was merry, he fell down dead. Wicked Absalom meant this murder to his soul, as well as to his body; but God was just in both. He that in two years forbearance would find to leisure to repent must now perish without leisure to cry for mercy. How fearful a Judgment came to that Levites concubine, to be abused to death? She lead wronged the bed of a Levite before by her willing wantonness: yet her father harboured her, her husband forgave her, the world had forgot it, her self never smarted for it. Thus far she goes smoothly away with her sin; and neither father, nor husband, nor neighbor, nor Magistrate, nor her own conscience, upbraid her with it. Now it is forgotten of all hands, God calls her to account for it. Yea, so just and even is that Almighty Judge in his retributions; that the matter of her sin shall be the manner of her punishment: he will plague her with her own delight. Uncleanness was her fault, uncleanness shall be her fate and ruin. Before she had exposed her self with willing pleasure, now she is exposed by force: adultery was her sin, adultery is her death. Men may forget their own filthiness, God remembers it; and will pay them when they least expect it. Sin is a faithful debtor, it never borrows without payment: if it owe us a punishment, it will not break with us. And if it fail of present Judgments, yet this is sure, it destroyeth the soul. Lusts fight against the soul, but uncleanness kills it. These be the terrible effects, which if tremblingly applied, like corrosives will eat out the dead flesh, and become so many proper ingredients to the medicine of our cure. Or like ashes that are made by a fire of wood, which being poured on, will smother the fire in the wood, and put it out.

[unspec 1] The other remedies are; first, to abridge the flesh of provocatives; beating down the body, and keeping it in subjection. Take away the fuel, if the fire be too hot. High feeding and lasciviousness are inseparable: that is the Lynbecke which destills all into lust.

[unspec 2] To remember a man's beginning and end. The Lord did not make us for pollution; and the thought of death will be a death to lust. Meditate of thy mortality, whensoever thou art tempted to this iniquity.

[unspec 3] Fear God, which will make every joint tremble at the very suggestion. Some forbear a sin, because it is dear, some because it is laborious, others, because it is dangerous, few because it is impious. But the death of lust is religion: Moralitie resists but in cold blood; heat nature, and all her in-borne principals are forgotten. Regard of name and credit may fear the shame, yet love the sin. But he that fears God, and is watched by his own conscience, can never find a place dark enough to offend in. The Law looks to our words and deeds, and requires that they be good: Religion also fetcheth in the thoughts, and makes them holy. We cannot without danger trust a moral heart with a fair body: we may safely trust a fair body with a sanctified mind. This was Joseph's argument; the pleasure of sin cannot stand with the fear of God. He might conceit, that this kindness might endear him as strongly to his mistress, as his service had to his master: to be so great a Ladies minion, how many hundreds of our younger brothers would have embraced it. But holy fear had taken up all the room, before carnal love came. He knew that all the honors of Egypt could not buy off the guilt of one sin: that such an advancement would have cast him down from the royal favor of GOD. The good heart chooseth rather to lie in the dust, than to rise by wickedness. This were to get up on the scaffold of death, that a man might look higher.

[unspec 4] Abhor Idleness; the standing pool will gather filth of it self, and he [unspec 5] full of toads and vermin. Attend the word preached; Wherewithall else should a young man cleanse his way? That Physic is only able to purge it. This shall deliver thee from the strange woman. If wisdom enter not, lust will: they that find not delight in the Spirit, will seek it at the flesh. By the word of GOD abiding in you, ye shall overcome the wicked one. How have all weapons of reasons and moral resolution doubled in this encounter? It is the Sword of the Spirit that gets the victory.

[unspec 6] Prayer: if Paul be buffeted, this is his refuge, and it brings remedy; he prayed thrice. Declare thy grievances, this shall bring down heavenly graces. Shall we be like infants, that cry when a pin pricks them, but cannot tell where? Say, God knows our wants; what then? the sullen child says, my father knows that I want bread, I will not ask him though I starve. God hath promised to hear (but only) those that call upon him. He so orders things, that he seldom gives till he be asked: it is a poor pains, but to ask and have. Ask of me, and I will give thee. D •• o tibi, but first, Postula a me. The woman that would be rid of her importunate Tempter, is plain with him, I will tell my husband.

Flee, the temptation: at other times, Fight Timothy: now Fly Timothy. When such an enemy pursues, it is high time to fly. Rather will Joseph lose his livery, [unspec 7] than blemish his Mistresses honor, his Masters in her, his own in both, God's in all. He cannot be excused, that lives where he may in likely-hood be faulty. To be safe from evil works, is to avoid the occasions.

If we cannot fly, yet let us deny. David solicits, had Bathsheba denied, that [unspec 8] great sin had not been committed. Had she been mindful of her covenant with God, and her matrimonial fidelity; the inordinate desire had been checked, and in time choked. But ambition was the Bawd to lust; and the conceit to be the Kings Mistresses, to command him that commanded Israel; prostitutes her soul before her body: her facility furthers the sin. The first motioner of evil is most faulty: but as in quarrels, the second blow makes the fray, and the Law takes special notice of that: so in sins, the second blow, that is, the consent of will, is by the Law of God most culpable. Lust is a sin of two: if but one party be wise, both escape: he that is sure of either, may be secure of both. Women are the weaker in nature, yet stronger in desires: and though many hold it an impudence to woo, yet they hold not the innocence to deny. The woman at first tempted man, and therefore looks ever since that man should tempt her. She was an agent in his first ruin, in all the rest, she would be a patient. The heat of man's constitution disposeth him to be the first profferer: now his chastity lies in the hands of women. If she have the grace to refuse, what he had the fault to offer, they are both delivered. Lust would be the most common sin of the world, if like other sins it could be done alone. Indeed it is best never to be put to a denial: but by a fair carriage to put temptation out of hope. Wisdom forbears some lawful things, because they may be occasions of things unlawful.

Modestie; which is the only visible virtue, the chastity of the looks: a [unspec 9] transparent glass, thorough which we see a clean and uncorrupted heart. This sets the face in a right posture; far from pride, and not nearer to wantonness. The beauties of both mind and body meet in the center of modesty. An affected and coyish demurenesse is incident to them that be bad: but true modesty is seldom found but in innocence. Modestie is the out-work of the Citadel, that keeps the enemy even from the walls. For a great example of this virtue, we cannot look too much upon Joseph. Forraine stories make honorable mention of many famous for chastity. Of Amabaeus, who had a beauteous wife, yet abstained from her, perhaps he loved his Harp better. Of Xenocrates, and of Spurina, a fair young man, who disfigured his face of purpose that he might not be desired of women. Of Hippon a Greekish woman, that drowned her self to save her chastity. None came near Joseph; who neither abstained from his own wife, that were a folly rather than a chastity: neither disfigured nor destroyed God's workmanship; which were to pull down our house, because the eye of a passenger covers it. But in the heat of youthful blood, when his Lady solicits, promises reward, threatens ruin, conveniency of place, opportunity of time, all the helps of hell concurring; then to resist? O here was fire falling upon wet tinder, that soon went out. The Fathers commend him for those four great virtues in this one act. For Temperance, that he would not be enticed by his Mistress. For Justice, that he would not wrong his Master. For Fortitude, that he overcame many assaults. For Prudence, choosing rather to leave his vesture than his virtue.

Marriage; It is better to marry than to burn. Burning is the disease, for [unspec 10] which marriage is the proper medicine. This is that ordinate fuel, whereon such fire should feed. S. Jerome's sophistry on that place is absurd: Conjagium dicitur bonum, quia levius malum: for lust can never be good, being a transgression: and marriage cannot in it self be bad, as it is God's institution. Not that every tickling should draw us to marrying; but a Burning, an aestuant flame: for it is one thing vri, another sentire calorem. Some Pontificians have cast b • tter aspersions upon marriage; taxing that for uncleanness, which is ordained an antidote against uncleanness. But that is a blasphemous doctrine, and must needs imply, that God himself was mistaken, and that upon a more serious deliberation of the blessed Trinity. Gen. 2.18. Jehovah Elohim: there was a greater consultation about making the woman, than about making the whole world. But it is objected, that in marrying they break their faith. Answ. They do not break the faith, because they marry: but because they wexe wanton against Christ, and so marry. They are first incontinent, suffer themselves to be abused: and then to cover their offense, and to keep them from public shame, they marry. To accept of marriage only as a cloke to hide their former naughtiness; this is the sin condemned. Howsoever they think; marriage is an ordained remedy: strange lusts will give place to true conjugal love. Let the husband love his wife, the wife love her husband; (and they have reason, for they took each other for that purpose) these unnatural fires will out.

These be the rules of prevention, to escape uncleanness: but if any be defiled, they must take another Receit; true contrition of heart, the floods that come from a broken rock; washing themselves in the laver of Repentance, that they may be clean. David in a zeal of Justice against the rich oppressor, takes an oath to cut him off: God is more favorable to David, than to take him at his word. David says, The man shall die: Nathan says, Thou art the man, but thou shalt not die. Beside uncleanness, he had shed innocent blood: and the strict Law requires life for life. But O, the wondrous power of Repentance! as if it could dispence with the rigor of Justice: Thou shalt not die. In David we hear the voice of the Law, awarding death unto sin; in Nathan, the voice of the Gospel, awarding life unto the repentance for sin. Whatsoever the sore bet this is the remedy. The soul that hath sinned, shall die; saith the Law. The Gospel comes in with an exception; The soul that hath sinned, And not repented, shall die: never any soul applied this remedy, and died. Blessed is the man, not that hath not sinned; where is he to be found? But; whose sin shall not be imputed, because he hath repented. It is only unfeigned repentance, that can cleanse our souls from these known evils.

Without this, God's hand will as surely overtake us in the punishment, as Satan's hand hath overtaken us in the sin. But for comfort to the wounded soul; There is no sin so foul, but the blood of Christ can scour it off. Uncleanness is a deep stain, sized into the soul by her dwelling in the body: there is no means to get it out, but by the blood of the Lamb. Even the garments of the Saints need washing; and what can make them white? only, the blood of the Lamb. It was the Jewish scoff at Christ, Alios potuit servare, seipsum non potuit: he could save others, not himself. Saint Ambrose replies, Imo ill solus potuit sanare velnera mea, qui negligit sua: he only can heal my wounds, that neglected his own. His garments were died red, to make all ours white. But neither can this be had without faith, nor faith be assured without repentance. It is a happy thing for a man to improve the days of his peace, for the prevention of future vengeance: to seek only to be safe by being good. Next to this divine providence, our best guard is our Innocence, next to that our repentance. For him that hath fallen, to pray, Lord deliver me; for him that hath not fallen, Lord preserve me, in Jesus Christ. Take here two Characters.

The unclean person stands like one tormented with the stone in the kidneys; there is not a limb or joint about him, but suffers with the distortion of that one part. If some spot or token of his souls infection should break out and appear in his face, no leper would change complections with him. If he had a hundred eyes, he could bestow offices on them all, to purvey for his lust. He loves to be a looking on pictures; and when he cannot reach the substance, he courts the shadow. He sends his eye to the market, and money is his Cater. He loves the company but of three; Baud, Whore, and himself: only the Devil comes in, and makes up the fourth against his will. The pestilence is in his breath, it infects every place he comes in. His body is rotting apace, but his soul is already fallen to piecces. His Mistress is his Idol, and he would never learn any prayers; but for doing his devotions to her. For God; he either thinks or wishes that he could not see in the dark. He is borne to be a woman's slave, not her Lord and husband: he dares not marry, for fear (contrary to other men's minds) of being paid his own debts. If he do bestow himself, he commonly soulders up some cracked piece: and in marriage is more jealous, than before he could be luxurious. He and his strumpet make up a fagot for hell fire; and must burn together in torment, as they have done in turpitude. He so consumes himself to cinders, that there is not one drop of moisture left in him, not though a tear could save his soul. Before he dies, he is become all stench: his soul stinks God, his body stinks to himself, his name stinks to the world. It is just that he who leaves GOD for a harlot while he lives, should lose God, and his harlot, and himself, when he is dead. Reason left him long ago, and he hath ever since lived beast. Commonly he dies of Hercules disease: a fire in his marrow. He may come to be sory, seldom to repent. At last, he is brought to his couch, or crutch; and there everybody leaves him.

The chaste is a pure man whether in wedlock or virginity. If married, he loves his wife, not because she was rich, or fair; but because she was and is good; because he once loved her, and still loves himself in her. All change abhors; for he married not for recreation, but procreation; not for pleasure, but posterity. It is her soul he sets his love upon; he knows the body to be but physic for lust, a shell for progeny: therefore chose her not for that half whereby she is a woman, but for the better, wherein she is a man. Sensuall affection looks only to the shape; rational hath respect to the soul and mind forgetting the sex, or leaving to the sense. Souls have no sexes; therefore they that love in soul, (in that part which is not sexuall, wherein both husband and wife are men) their love admits no more impurity than inconstancy. If he be single, his mind keeps his mortal fabric sweet: his conscience hath got the better of his concupiscence: he is so far from doing, that he dares not think amiss. His mirth is so clear, that you may look thorough it into virtue, not beyond. He had rather seem not to understand a bad motion, than to hold conference with it. He censures all charitably, and abhors suspicion: he thinks none should do ill, because he means well. He entertains none but honest thoughts: if loose ones look in at the window, he presently shuts the door. He neither with unseasonable sleep rusts his soul, nor with immoderate diet teacheth his body to rebel. He is one of those that be not defiled with women, for they are virgins; and follow the Lamb whithersoever he goeth. His soul is Christ's betrothed Spouse, and he accounts death but a messenger, to bring her home to her husband. He is so clean, that the Angels love to be about him here, and he shall be received among them hereafter.

Walk after the flesh.] This walking is the Axeltree, whereon the whole frame of the Text moveth. There is no man can walk without lust, but the good man does not walk after lust: if it go with him, it shall not go before him. It is the natural man's way, the Christians trouble in the way. If he be enticed out of virtues p •• h, either he doth not give consent, or he doth not give full consent, or he doth grieve for consent. Either he doth not walk, or he walks not far, or he walks against his will, and soon correcteth his steps. The wicked man is taken in his walk, Psal. 68.21. But he that doth purpose before hand not to sin, and in the act doth strive against sin, and after the act is sory for sin; though he step awe • y weakly but not wickedly, God in mercy spares him, because this is none of his walk. He that is in the flesh, cannot please God, so long as he keeps that way but as water that hath been frozen with cold, may afterward be heat with fire; so he may come from a carnal to a spiritual course. Things of the flesh are of three sorts: some good, as the knowledge of arts: some indifferent, as honor and riche • some evil, as the works of sin. We walk in the former, and do well, keeping the right end: in the middle, not amiss, keeping the right manner: in the last, we go amiss, and there is no pretence to excuse us. We make the good become evil to ourselves; when we employ our learning to justify error. We make the indifferent very evil, when we prefer temporals to spirituals; as the tongue of the feverish infected with choler, makes sweet things taste bitter. I observe four things in this carnal walking. 1. Their slavery to it. 2. Their constancy in it. 3. The specification of it. 4. Our remedy from it.

1 Their slavery: to walk is their errant diligence: to walk After it, is their servile obedience. The flesh leads, and they follow like dutiful servants. All servants. All service is from sin, this is the service of sin. If man had not sinned, he should not have served: Cham was borne of the same Parents; only his sin brought him to a slavish condition. This was just with God: but for man to make his eldest son Lord of all, and the rest no better than his servants: if such a tyranny of custom, (as if hey were all illegitimate) that in the book of God we can find no such distinction. There is a service of Superioritie: the good Prince thinks himself but the highest servant of the common-wealth. He troubles his thoughts, he breaks his sleeps about the business of state; sets his shoulders under the weight of government: and his Praesse in ruling it, is but a Subesse to the conservation of it. There is a service of equality; By love serve one another: he that doth not, is like a loose tooth in the mandible, better out than in.

There is a service of Inferioritie; which is either. 1. Voluntary, when a free man makes himself a servant; and such a servant may make himself free again. Or. 2. Temporary: he that works for us by the day, is so long our servant; at night he is free. Or. 3. Pactory; undertaking such a work, for such a wages, during such a time; in hoc, ad hoc, and huc usque, he is a servant. Or 4. Captive, such as be taken in the wars: which Saint Augustine will have called Servi a Servando, because they were saved in slaughter. Or 5. Native, such as are borne servants, being the children of Servile parents. Or 6. Venditive, that have sold themselves; concerning whom God set down a Law. So Ahab sold himself to work wickedness. But Paul seems to acknowledge this of himself; I am carnally sold under sin? We answer; there be two ways of selling unto bondage: one compulsory, as the brethren sold Joseph: so the regenerate are sold under sin, but against their wills. The other voluntary, as the wicked sell themselves to Satan for very vanity; instating themselves upon the flesh, that they tell (without asking) who owns them, by the superscription of their livery, so that sin by the commandment becomes exceeding sinful. As a head-strong and unbroken horse, the more he is curbed by the bridle, the more he breaks out. Wine will enflame any man, but he that hath a feverish body, is more fired with it through his infirmity. There is abuying and felling. Esa. 52.3. Ye have sold yourselves for naught, and ye shall be redeemed without money. But this is in a diverse sense: they are sold for naught in respect of God, because he hath no honor by it: and redeemed for naught, in respect of themselves, they paid nothing for their redemption, but not so, in respect Christ, for he bought us dear. But these have willfully sold themselves to the service of sin.

2 Their constancy in it. Walking is a continued act; and acts continued make habits. Two sorts of Philosophers had their names from walking: the Stoics, who derived their doctrine from Plato: and the Peripatetickes, who had Aristotle for their Prince. Besides, their ambulating life, severing themselves from common society, they had a certain peculiar and dogmatical way, whereunto they confined themselves. But all their ways were but fantasies and errant opinions; without any truth of rule, especially without the Rule of Truth. Our blessed God hath given us a blessed way; and as many as walk after that rule, peace be on them and mercy: a perfect rule indeed; which we have good occasion to seek, good direction to find, good encouragement to walk, good reward at the end.

Walking intends a perpetuated motion, not for a pace or space, but holding o •• : therefore, is the wicked conversation called a way; for that's a man's way, not which he steps into, but walks and travels. Some have spoken much of the way, but out of the way; while they called every act of sin, a way: for the Scripture only means it of practical and habitual sin. So then, to walk after the flesh, is an addiction to sin, constate of many lusts. This is a true distinction: Every vice is a sin, every sin is not a vice: every wry step is an error, it is not a way, not an heresy in manners. Once being overtaken with wine, makes not a drunkard. Vice cannot consist with virtue, quia ex diametro pugnat: but Peccatum, a vicious act doth not destroy virtue, whether moral or theological. Peters denial did not destroy his faith, nor David's uncleanness his charity. These were their sins, they were not their ways: their usual walking took another course. Actions are done by the powers of the soul and body, but habits have their residence in ipsis potentiis, both of the sensitive and intellectual part: as wantonness or drunkenness in the former; pride, hypocrisy, diffidence in the other. If we compare them before God, vice is more grievous than a sin, because it is habitual malice: if before men, sin is more haiuous than vice; for vices are not punished by Magistrates, but only sins. But they ever beget one another; many evil actions beget an evil habit, and an evil habit every day begets evil actions.

3 The specification of it: the flesh hath many ways for them to walk. Take them by couples: there is a Reeling way, and a Railing way. The former is the drunkards walk, that leads him from the lake of wine to the lake of brimstone: this he that never abstains till he be a thirst, and never drinks but double, for he must be pledge'd. The other is the swearers walk; that in every place sends up defiance to the Lord of Hosts. He infects all company, as thunder sours wine; and often dies raving and blaspheming, that's the end of his journey. There is a Ruffling way, and a Scuffling way. The former is the proud man's walk: as beggars hang their rags on the hedges, to tell they have been there; so these leave everywhere certain monuments and flagges of their arrogant folly. The devil cannot miss them, for he is sure to find them in his own walk. The other is the litigious man's walk; he passes through all the Iudiciary courts on earth, to the infernal court of hell. The way of peace he knows not: there is no awe in his heart, while there may be any law on his side. And when all his substance is run out in fees to his Advocates, at last (without the especial grace of Repentance, and resitution) himself goes for a round fee to the devil. There is a Burning way and a Turning way: The former is the envious man's walk; anger is but a passionate fit of the irascible part; but malice is an inveterate anger, a fiery habit. Another's well-fare is his most capital offense: yet his envy, like Phalaris Bull, makes that first become a torment to himself, which he prepared for others. He fires himself before he goes to hell, as if he meant to season and harden himself for that unquenchable burning.

The other is the Hypocrites walk, whose religion lies in wait for the inclination of the Prince: standing water, that neither ebbs nor flows, but according to the Moon, the Time. He is very earnest in what he undertakes, and reviles the opposite; yet he can be of any religion for a need, therefore his heart is truly of none. Of all men, the Ielous and the hypocrite are possessed with a strange madness; they are very diligent and curious, yet hope to lose their labors. There is a thorny way, and a miry way. The former is the deceivers walk: a common Burse, where the fraudulent trader, the pestilent Usurer, the impudent Churchrobber, every day fetch their turns: conferring how to turn the common wealth; into a private wealth and to make all Priests of one order, Mendicants. To speak impartially; this is an habit, men walk in it to their graves. A way it is, but none of God's ways: an end it hath, but none of comforts ends: an answer it hath, but none of truths answers: a reward it hath, but it is the retribution of vengeance. Men think they may do this without trouble of conscience; but God keep them from dying with such a conscience. The other is the adulterers walk, but that it is somewhat too fast for a walk: for if his acts could answer the number of his desires, nature could scarce supply him with desired objects. Could his wishes take effect. Popery might have many Nuns, it should have no maids. The flesh hath many more ways and walks, which Paul himself is fain to conclude with an &c.

4 For our remedy, first, let us beware of walking in sin, Psal. 1.1. It is dangerous to cross their way, mortal to walk in it. Look to the habit of sin, be sure to mortify that: it is not enough sometime to forbear the action: it will be rare, if a bad tree should not yield bad fruit. Cut thy hair, it will grow again: mow the grass, it will spring again: lop a tree, it is a tree still. Not to lust when a man is sick, not to steal while he is a sleep, not to quarrel while he in prison, not to swear while he is at Church; No thanks; the root is still within. If the wicked restrain one evil, the godly will kill ten: if Saul slay his thousand, David will slay his ten thousand. He that strikes at sin, let him be sure to strike home; do not favor it, for if it scape, it will have no mercy on thee; but be so much 〈◊〉 more exasperated, because thou attemptest, and didst not speed it. He that ha •• wounded this Lion at the heart, shall never fear the strength of his paws, 〈◊〉 teeth of his jaws, nor hideousnesse of his roaring. Colossi. 3. ver. 5. Mortify your members that are upon earth. First, he calls them Members, because they be either as dear to you, as your members; or because they are brought into action by your members, or because they are the united limbs of concupiscence, as members are parts of the body. Your, for properly our sins are our own, and nothing else. Mortify, apply something that shall make them dead. Let not sin alo •• till it die of it self, but kill it while it might yet live: to give it over when 〈◊〉 no longer commit it, is no repentance. It will put you to some pain: men do not ordinarily die without pain: and sin hath a strong heart, it is not easily killed. It is one thing to sleep, another thing to die; with small ado we may get sin asleep; by rocking it in the cradle of indulgence, and lullabying it with voluptuousness; till it stir not in the conscience. But to get it dead, that it may not live in us, this will cost anguish and trouble. Mortify these ways for two reasons. 1. They arise not from any noble part in us, from no divine principle or gracious instinct; nothing that can declare greatness and true spirit in man: they are but the base and degenerate works, and walks of the flesh. 2. They only make us odious to God: it is not mean clothes, nor a deformed body, nor a torn cottage, nor homely fare; but only sin, that makes a man contemptible. Proud of vices? a lazar may better be proud of his ulcers, a beggar of his vermin, or a scavenger of his lay-stals.

Secondly, let us learn another walk, even to walk with God and be perfect. This is no time of sitting; Christians do not lead vitam seden tariam; it will breed obstructions in the heart. Our Savior himself dearly earned that voice, before he heard it; Sit thou at my right hand. Noah time of standing still; Why stand ye here all the day idle? Why do ye stand? you have feet, walk: Here, in the beginning of your journey: in the day, the night is for rest, the day for labor: All the day, one hour were too much: Idle, a man may stand and do some work; but stand ye idle? There is a Medium betwixt sin and glory, and that's Grace: Vta Regia, via lactea: walk this way, or expect not this end. God did enough to bring the way to us, who could never else have brought ourselves to the way: would we have him bring down heaven and glory too? We are in the bondage of sin as the Israelites were in Egypt: Canaan was theirs, heaven is our promised land: if neither of us fall to walking, nor admit a motion and removal; they through the desert, we through amendment of life; neither can arrive at their home. If thou think thyself to good for this journey, God will think thee too bad for his glory.

God is the God of order, not of confusion: and nature is not suffered to run out of one extreme into another, but by a Medium. Suppose it now midnight, and the Sun with the Antipodes: he does not presently mount up to the heigh • of our heaven, and make it noon-day. But first, it is twilight, then the day dawnes, then the sun rises, and yet looks with weaker eyes, before he shines out in his full glory. We do not today sweat with summer, and be shaken with the fury of winter tomorrow: but it comes on with soft paces; the day grows shorter, the suns force weaker; cold dews, and white frosts, precede the extremity of hardness. Indeed CHRIST is able in a moment, of sinners on earth to make men Saints of heaven; as he wrought upon that one dying malefactor: but he seldom doth so suddenly advance men in the degrees of sancti •• cation. That ordinary way, whereby men walk from the state of sin, to the state of glory, is the state of grace. You have seen some make sudden leaps; and of furious sinners become zealous professors, in a trice. Of such we m • y be charitably jealous; Non ad altum per saltum: holiness shoots not up like Jonah's Gourd, in a night. Few men know the instant of their conversion as the Papists proudly demand the special times of their innovations, and who resisted their errors at the first rising? But as Popery crept in part after part, in every part 〈◊〉 gentle degrees in every degree with pretence of truth; till it advanced the •• nners of painted ceremonies, with a mighty noise of excommunications, lo •• er than the cataracts of Nile: and howsoever it came in, we find it here. So our conversion is by soft and scarce sensible beginnings, albeit not part after part, yet degree after degree: in every part by gentle soakings in of goodness, in every degree by maturity and growing up to ripeness: as we cannot see the growing of a tree, yet know that it doth grow, by the magnitude of bulk, and branches and fruits: so we may perceive our conversion to God, which walking on must confirm.

Walking is a good ordinary pace, between violent running and lazy creeping; a moderate course between Jehu's march and Mephibosheth’s. It is better for a man to go soft and sure, than for a gird to run himself out of wind, and afterwards to stand still and breath him. Walk not slowly, for fear of coming short: not faster than we may hold out to the end, nor slower than we may come in good time to our everlasting rest. Any traveler may be called a side a little, to speak with his friend, or to look upon a novelty, so for a step and minute be out; but still his way lies before him: whereto recalling himself, and going constantly on in the proceedings of grace, he shall be blessed.

They despise government.] It is no wonder, if they that follow the flesh, contemn authority; and would have no other governor than that of their own choosing. He that hath set up this Dagon for his God, would have nothing to do with the Ark, nothing for the Ark to do with him. It is not enough for Egistus to abuse the bed, but also to shed the blood, of King Agamemnon. The Adulterer is fit to make a Traitor. Rome hath sent us too many prodigious proofs of this; that have at once lusted after the beauty of our women, and thirsted at the blood of our Princes. Palpable demonstrations, that the enchantment of adultery hath begotten instruments of conspiracy. And as a Jesuit is but a new word for a Traitor: so Seminary and seditious are but diverse terms of the same man. Who more despise the Magistracy among us, than the sons of riot, that take in the freight of lust at a Tavern, and than with wind and tide fail to the Brothels? being questioned for this, they turn men of war, stand at defiance, and rime away the awe of government with the ballads of scandal. A man would think, that none who profess the Gospel of Christ, should impugn the ordinances of God: or if they did despise the spiritual ones, as men that have no care of their souls; yet not the visible and temporal ones, as men that stand in fear of their lives. If there were none such, I might well have spared my Sermon, yea the Apostle might have spared my Text. But when this Vlcer comes to be searched, many moe will be found guilty, than be now suspected by others, or suspect themselves.

For method; here be two general things considerable. 1. The excellency of the thing despised; Government. 2. The pravitie of such as throw contempt upon it; Despisers. The former will appear, both by the Authority that ordains it, and by the necessity that requires it.

For the authority; this is from God himself: he gave man a fourfold regiment. 1. Imperium in animalia, over the creatures. 2. Imperium in se; over himself: before his fall by a potent freedom of will he governed all his actions; after his fall some relicts of this dominion appear: reason still retains some fragments of her regiment over the sensual part; though here she be but like a Queen in the midst of none but rebels. In the body, some parts are made to govern and direct the rest; as the head: some to obey, as the members. 3. Imperium domesticum, over his household: the Master is a little King in his family, as the King is a great Master in his kingdom. 4. Imperium politicum; whether Monarchiall, of one; or Aristocratical, of many and those the best: or Democratical, which is the popular state. All which are mediately or immediately of God, Rom. 13.1. Thou couldest have no power at all against me, saith Christ to Pilate, except it were given thee from above.

Against this Divine Institution there be some objections; to clear all which, hold we this distinction. There is the Power it self, the Assumption of it, and the Execution of it. The manner of assuming it may be from the Devil: either by bribery, as it is likely Felix came in: so that he could not sell cheap, who had bought dear. Or by cruelty and intrusion,; as Abimelech ascended the throne by the stairs of blood and fratricide. Or by invasion, as the conquerer makes himself King. Or by usurpation, as Athaliah kept the kingdom from the right heir, Joash. So also the manner of using this power may be from the Devil; as to set up superstition for religion, and cruelty instead of equity. Here neither the bad manner of acquiring, nor bad order of tyrannizing, are from God: yet the authority it self is of God. The hand doth violently extort another's good, or smite with the sword: these abuses are from sin, but the hand it self is given of God. The sight is sore, or adulterous, yet the eye is of God. Matrimoniall copulation hath the patronage of God, copulation not matrimonial is of Satan. The truth is plain; By me Kings reign, saith the Lord: let us hear what error objects.

1 Object. Hos. 8.4. They have set up Kings, but not by me: they have made Princes, and I knew it not. Answ. They chose the King without God's approbation, they set not up the kingdom without his Iustitution. Evil Princes are said to reign not by God; vel modo gubernandi, when they rule the people not by that Law which should rule the King. Vel modo arripiendi, when God calls them not to reign. Vel sibi, non Deo regnant; they reign not for God's honor but their own humor. God made the member he made not the ulcer: Potentiam Deus distribuit, elation ••• potentiae malitia invenit. When the Israelites chose Jeroboam their King; that treacherous revolting from their lawful Sovereign, and rebellious adherence to an usurper, an Idolater, was none of God's doing, he condemns it: yet the act was his, 1 King. 11.35. So Jerome says of Saul's election; that it was error populi, non voluntate Domini: it is true, the manner was the people's fault, but the matter was God's purpose: he meant to raise up a King, only takes the occasion by their headstrong importunity. So still doth it happen, that bad manners breed good laws. Without question the thing was good; Monarchy, the best form of government: but good things may be ill desired. So while they affected a King, they rejected the Lord. Therefore seeing they choose to have a King, God will choose the King they shall have. As he gratifies them in the monarchall condition, so he punisheth them in the monarchs person.

2 Object. Saint Peter calls it Ordinationem humanam, an ordinance of man; how is it then of God? Answ. He calls it human vel subjective, because the subject wherein this authority sticks is man: or Objective, because it is exercised in the affairs of man: or 〈 in non-Latin alphabet 〉 , because it is for man's good. The fruits of the earth are brought forth by the industry of man, yet they cease not to be the gifts of God. The forms of administration may be of man, the original institution is of God.

3 Object. If every power, then the tyrannical, is of God; as the Mahometan, Pontifician, Diabolical. Answ. The Principalitie is, not the tyranny. Wealth is always good in it self, and God's gift; yet the unjust acquisition, and miserable usurpation, make it bad to such owners. Riches are not Mala, nisi malis. And were the Pope an orthodox Bishop, we would not deny his authority to be of God: but his challenge of universal dominion, is not Potestas, sed potestatis ulcus: which he hath by his own ambition, Satan's instigation, not God's Institution. And for the Devils power, it is by God's permission, not without his limitation; no other than a hang-man's office, to correct and punish whom the Divine Justice appoints. When he boasted of the kingdoms, they are all mine; this was but his lie, he had not one foot to bestow.

The power of government is then ordained of God, and that in a special manner, by direct Precept. Sickness indeed and war, famine and poverty, are ordained of God but not by commandment. Promotion comes neither from the East, nor, &c. Nor from the suffrages of People, nor lives of Ancestors, nor conquest of swords, but from the Lord. By him are kingdoms disposed, Kings inaugurated, Crowns of gold set on their heads, Scepters and states established, Angels with their wings shadowing their Thrones; that their Majesty may be higher by the head than the rest of the people. That one man should rule millions, restrain, contstrain, correct, command; how could it be but that God himself hath imprinted the characters of a Divinity in him; but that there is a Divine constitution in a human person. It is thou O Lord, that subduest my people under me. Saul is in David's cave, the soldiers would now have him carve his own revenge; they allege God's promise and this advantage concurring: but take it at the worst; Thou mayest do to him, as it shall seem good to thee: now, that might not seem good to him, that seemed evil to God. But their incentive to blood, David makes a preservative from blood; The Lord forbid, I should do this thing to his Anointed. Doubtless he had work enough to defend both himself and his persecutor: himself from the importunity of their instigation, his Master from suffering violence. Say, he could rule his own hands, it is not easily to rule a multitude. What was the Charme to allay the fury of those raging spirits? He is the Lord's Anointed: nothing else, this was enough: that holy oil was an Antidote for his blood. Saul did not lend David so impenetrable an armor, when he was to encounter Goliath: as David lent him in the plea of his unction. Not one of the discontented out-laws durst put forth a hand of violence against him. The Image and impress of that Divine ordinance strikes such an awe into the hearts of men, that it makes even Traitors, cowards: so that instead of smiting, they tremble, like them whose office is to suffer, not to do. Fear God, honor the King: there was never man that feared God, but he also honored the Prince.

For the necessity; without Government we were worse than beasts: It is the bond of the Common-weal; the life-breath which so many thousand creatures draw: who otherwise would prove a burden to themselves, a booty to their enemies. In the host of Heaven there is a Regiment: under God the Supreme, be orders and degrees of stars and planets; without which composition it could not be called an Army. There is a Regiment in the body; they are luxate and palsy members, that move not by the direction of the Head. In the Family is a Regiment; the servant acknowledgeth his Master, the child his Father. Among irrational creatures is a Regiment: the Bees have their King, the Cranes their Leader, and they keep their night-watches in disposed orders. All the Drove follows the principal beast, and the Sheep are not led by every Ram, but by their own delected Guide.

Thus Nature teacheth, that we are all bound to subject ourselves to Government. Man is a sociable creature, but there would be harsh society among them without a Ruler. None could say, This is mine; and Cheape-side would not be safer than Salisbury -plain. The first rule that Nature dictates to man by experience, is to seek a Ruler. We may say of all other creatures, Nascuntur artifices, they are borne their crafts-masters: Nature it self was their Tailor and Tutor, they came in apparel'd and armed; and by their estimative faculty, they are their own Cators and Cooks, Physicians and builders. They can at first entrance choose their own meats, build their own nests and burroughs, and being distempered, skill their own medicines. But man came in without a rag to his back, or a dinner dressed to his belly, or a house to put his head in; no weapons, no ableness to use them: his understanding like white paper, nothing written on it: all which really teach him to seek a protector. Therefore a common-wealth without a Governor, is like a body without a soul: where is no King, they are all kings. It were strange, if every member of the body should move by a several soul: how long could that man hang together? The son hath a great loss in the death of his father, the wife of her husband, the servant of his master: but in the Funerals of Princes the whole land reads not so much the Princes; as their own mortality: Et in una morte plares agnoscimus, Hectora flemus. One saith truly; Dum mors insignes percutit, • mnes petit. I know their fame is immortal, their goodness immortal, their souls immortal; but their bodies are mortal: there is so much of man in them, that they must die. They are lent to us for our sakes, but we must restore them again for their own sakes.

He is the Minister of God to thee for good. Either for our natural good, preserving our lives, which bloody-men would soon ruinate, who fear not so much hell as the halter: like beasts that are more afraid of the flash of the powder, than of the bullet. Or Civil good, preserving our goods and possessions; else robbery were law, and men like dogs, would try all right by the teeth. Or Moral good, in commanding and commending Virtue, which hath praise of the Power: or in punishing vice, He bears not the sword in vain. Or Spiri •• all good; the Magistrate by coactive power enforcing men to the duties of godliness. These seats would be empty, the Preacher wants his relative, hearers; the Sacraments would be vili-pended, the Service of God resigned to the service of Satan; but for Government. The Sabbath would not be distinguished from common days, the markets be fuller than the Temples; the wicked, like sullen children, would not forsake their play for their meat, but for the rod of correction. Many Saints in heaven might now confess, that they had not known God, but for the King. First, compulsory means brought them to the feast, whereof once tasting, they would never leave it. ^t Compel them to come in &c. It is a good storm that blows the wanton and secure Mariner into the haven. We could not converse together, had not God set authority over us, to repress our mutual violences.

Lewd wretches have not the fear of God, therefore God brings them under the fear of man: that being subjected to Rulers of their own kind, their outrage might be sent from temporal death to eternal. In that notorious apostasy of the Jews, when so many execrable enormities were committed, the Spirit still prefixeth; At that time there was no King in Israel. We read of a poor Levite wanting means; why? there was no King. If God had been their King, his Law had provided for the Levite. If Moses had been their King, his sword would have cut out a portion for the Levite. We are beholding to government for order, for peace, for Religion. For order; where is no King, every man will be his own king. For peace, he that is his own king, will be another's Tyrant. For Religion; every Micah would have a house of gods, beside God's house. We are worthy of nothing but confusion, if we do not bless God for Regular dominion. No wonder, if the Levites go a begging, while there is no King in Israel. The Tythes and Offerings were their due; had these been paid, none of the holy Tribe needed to wander for maintenance. Where both Legal and Regal authority appoints the Levite his right, the wickedness of man will defraud him. But what should become of the Levites, if there were no King? And what of the Church, if there were no Levites? No King, no Church: no civil government, no Ecclesiastical. How should the impotent child live without a nurse? It was God's promise unto his Church, Kings shall be thy Foster-fathers, and Queens thy Nurses. How should not the sheep be a prey to Wolves and Foxes, but for the Shepherd? What life or temper can be kept in the body that is head-less? Therefore, that the riches we have gotten by honest industry, may be assured to our posterity; that we may sit under the shadow of peace, and teach our children to know the Lord; that the lamp of our lives be not snuffed out with violence; that the good man may build up Temples and Hospitals, without trembling, to think of savage and barbarous sacrilege to pull them down: that our devotions be not molested with uproares, nor men called from their callings by mutinies: that our temporal estate be kept in liberty, our spiritual estate improved with piety, and our eternal estate to be given in us glory; that our lives may be preserved, and our souls saved; for such a King of men, bless we the God of the Kings.

This truth is plain enough, no reasonable man would look for impugners: yet we must be content to hear what the Synod of hell can plead for disobedience.

1 Object. Subjection came in with sin; but Christ hath taken away sin, therefore also subjection. Innocence knew no Superior but God: and the subjection of Eve was her punishment, this could not antecede her sin. Nomen Servi culpa meruit, non natura. Answ. Subjection is twofold; Servile, and civil. The Vassalage of a slave, bound only to seek his Masters proper good, was not before the fall: civil obedience for the common good, was. The former is a curse, such a one as Noah bequeathed to his impudent Son: not in it self considered, but by reason of the fear and sorrow united to it, which Innocency knew not. Civil subordination was before the fall: Encrease and multiply; this did put a plain distinction and inequality betwixt the father and the son. Eve was subject to Adam, before either of them was subject to sin. She might have Imperium apud virum, but he had Imperium in uxorem. Not that the Salicke Law accords with the Divine Law; as if no Queen might govern a kingdom: for the GOD of spirits hath often put great spirits into that sex. The Queen of Sheba was a famous Governesse; and that masculine virtues may shine in a female head, this land cannot forget the memory of so long and sweet experience. Yet this hinders not, but that man is fittest to govern. The Ruler was to bring for his sin-offering, a He-goat: the private offender, a She-goat: to show that the Male suits the Ruler best, and the Female the ruled. Thus Innocency had a superiority.

2. Ob. Every Believer is even now in the Kingdom of Heaven; but in Heaven there is no King but Christ. Answ. In this respect they are also called kings, yet the King that doth not find them subjects, judgeth them traitors. There is a spiritual regiment, standing in grace, peace and joy: here is no distinction of persons; neither father nor son, master nor servant, King nor subject, but Christ is all in all. There is a civil regiment, which cannot consist without distinctions and orders; here must be masters and servants, &c. If all were Commanders and rich, every man must be driven to curry his own horse, and cleanse his own stable. As it is but a Trunke which is all body, no head: so it is a monster, which is all head, and nobody. But they say further; The faithful have God's Spirit their guide, therefore need not human direction. Answ. It is one thing what we do, another thing what we ought to do. Yet could we live without transgression, we could not live well without protection.

3. Ob. The children are free; now if free from tribute, then from subjection. Answ. Christ there spake of himself, who was by birth heir to the Crown, therefore free: yet to avoid offense He paid it. And the freedom that he gives us is from the law, from sin, death and hell: a liberty of conscience, a spiritual enfranchisement; not an exemption and immunity from civil obedience. Licentiousness is not liberty, but slavery: this makes the wicked to affect their own insensible bondage, and to dote on their own libertine delights; as a mad man loves his chains, because they rattle, and (as he thinks) make a brave noise. He that made us free, taught us another rule by His own example: He obeyed his Parents in the flesh with humility, the Emperor with piety, the law with integrity, His heavenly Father, usque ad mortem, to the death. So the Christian is Inimicus nemini, multo minus Imperatori.

4. Ob. Civil government is full of cruelty; and the sword of Justice not only spills the life, but often kills the soul, but cutting off the time and means of repentance. Answ. Nay rather, the malefactor that is not moved at the sentence of death, despairs the possibility of amendment by longer life. Theevish Achan had suffered his sacrilege to lie fretting into his soul, had not the lot discovered him to death. Leasurely sickness and languishment is but the coachway to repentance, legal doom is the post-horse. How easy is it for men to delay the preparation for death, so long as they have hope of life? Sooner do you hear of a malefactors contrition at the gibbet; than of an Usurers in his bed: as a violent fire can thaw that ye, which lies long unmelted by a winters sun. Cataplasmes and fomentations draw not out the pleurisie, letting of blood does it. He sees, by the evidence of the fact; Intelligence of the Iurates, truth of the witnesses, impartiality of the Judge; an Image of that higher Tribunal, whither his sin will send him, when they have done with him. Here the Jail can hold him but to the Session, the Session is not long ere it come to sentence, the sentence is soon answered with execution, the suffering of death is short; all these passages take up no long time. But then comes another Judgment, where his conscience gives in testimony, all his crimes appear upon record, Satan solicits Justice, God cannot be unjust, the doom is certain, the execution eternal. Therefore with an humbled soul and broken heart, he cries for mercy before he comes to the seat of Justice; beseecheth Christ to procure him a pardon, and God to accept his Sons satisfaction. In this assurance he smiles death in the face, is free in prison, and never felt himself truly to live, till he is come to die. Thus he that could not live innocent, dies penitent; and seeing his body cannot be saved alive, he endeavors that his soul may be saved in death. As he hath followed Satan our common enemy in sinning, so he now defies him in repenting; and by his unfeigned tears disappoints that murderers hope of his damnation. Moe malefactors than that one have gone from the Gibbet to heaven; and from an ignominious place, after a more scandalous fact, been received up to glory.

5 Ob. But how if the Prince be bad, an enemy to truth and goodness, a ravisher, a persecutor, raising powers for the extirpation of the Gospel? Here, if ever, a subject may renounce all allegiance: for here is power against power, man against God, and the subject of both left to follow either. Answ. In this strait some, for fear of the King, shipwreck their faith, and these are traitors to God. Others by a defensive sword in their hand rebels to the King. There is no question, but God must be obeyed even against the King, when the King commandeth things against God. Hi carcerem, Ille gehennam minatur. What then? shall we resist him with violence? No, God never warrants that practice, no not against a Prince that denies him. There is an Active obedience, and a Passive. I may not execute his impious commands, I must suffer his unjust punishment. Obedire oportet malis Imperaoribus, non mala imperantibus. The vices of men cannot frustrate the Institution of God: be he never so ungracious, honor must be given, if not Principi, yet Principatui. Peruse Matth. 5.44. and Rom. 12.17. this will tie the hands of Christian subjects. Samuel offered not to depose Saul, though the express sentence of God had cast him off, and he was excommunicated by a higher power than ever came from Rome; Saul lived and died a King.

The captive Jews in Babylon, wrote to their brethren in Jerusalem, to pray for the life of Nebuchadnezzar. This was Jeremiah's counsel, and Daniel's practice: all his speeches savoured of most perfect obedience, even to a King that not so well entreated him. Let him be a Darius, and make a decree against God; then he will enter into his house and pray, open his windows and pray, not pass many hours but pray; though every hair on his head were a life, ready to redeem his duty to God with the loss of them all. What resistance did the primitive Christians make to those barbarous outrages? but praying for the Emperors life, when under the Emperors command they were bleeding to death. Neither did they suffer because they were not able to resist: but it was their doctrine, Occidi magis licet, quàm occidere. Vis nobis non deest vel nummorum, vel numerorum; we have means sufficient: they filled all places of that Idolatrous Empire, Islands, Cities, Castles, all but the profane Temples. One night, and a few torches, could have offorded them an ample revenge. Mercy on us, had but the Jesuits such an advantage! Tertullian to these pagan tormentors; Noster est magis Caesar, the Emperor is more ours than yours: as being appointed by our God, and upheld by our prayers and obedience.

Christians never prove losers, but when they unjustly fight for their own preservation. Provide we Scutum, non gladium, the buckler of patience, not a sword as ready to give as ward the blow. He that loseth his life for my sake shall find it: hear is the way, either to die by living, or to live by dying. When the decree was gone out by Ahasuerus, this was their refuge; Preces & lacry ma. Potero stere, potero gemere. Rogamus, Auguste, non pugnamus. The Apostles could work miracles, yet they resisted not the ordinate powers. This charge Paul imposeth on the Romans, even while tyrannous Nero was their Emperor; a monster, whom diverse held to be Antichrist. Saul is in David's cave; the soldiers think that God sent him thither on no other errand, but to fetch his death. If Saul had seen his own danger, he had given himself for death, and expected to receive what he meant to bestow. But wise and holy David gives way neither to his own passion, nor his soldiers solicitation; but only makes this use of it; the trial of his loyalty, and the means of his peace. It had been as easy to cut Saul's throat, as his garment: but his coat only shall be the worse, not his person. Nor should the cloke have been maimed to seek his own revenge, but for a monument of his Innocence. The very piece of his garment shows, he meant no hurt to his Person; yet this violence strikes David's heart. He feels remorse for touching that, which did once touch the person of his Lord. How unlike are those spirits of Rome, that teach and practice, encourage and reward, yea, canonize the violation of Majesty it self? David regrets for cutting a royal robe, they make no account of shedding the royal blood; sheep to cut the throat of their Shepherd.

Evil Princes are indeed a punishment; Dedi in furiore. How miserable it is to have an intemperate Ruler, appears by the wisest Preacher. woe to thee o Land, when thy Princes eat in the morning: following the pleasures that attend on Majesty, and not the pains wh ^ch belong to Magistracy. There is a miserable dedesolation threatened to Israel; the staff of bread, and stay of water, the man of war, and the man of peace, the Judge and Prophet, the honorable and ancient, the cunning artificer, the eloquent orator; all shall be taken away. How comes it? I will give children to be their Princes, and babes shall rule over them: there is the Judgment fulfilled. Set thou a wicked man over him: among all other curses which he calls from heaven by the Spirit of Prophecy upon his malicious adversaries, running like oil into all the joints and bonds, of themselves, their wives, and children; this leads the army, as Judas led the soldiers; Set a wicked man to rule over him. They that were weary of Solomon, were wearied with Rehoboam. Secundum merita subditorum, disponit corda praepositorum. Yet must not all this expose them to contempt: Samuel would not pray with Saul, he would grace him before the people, to continue credit to the Magistracy. There is some good attained to under the worst Prince. Even by the power given to the devil, Job probatus est ut justus appareret; Petrus tentatus ne de se praesumeret, Paulus colophizatus ne se extolleret, & Judas damnatus ut se suspenderet. Julian sent his subjects to heaven in earnest, while himself went to hell merrily and in jest. But blessed be our God, we have no cause to complain: we have such a Prince, whom whosoever praiseth not, vel non diligit, vel non intelligit. Only let us bless him, and bless God for him, that we may all be blessed in him.

That religion then cannot be right, that pulls down Princes: seeing neither Moses in the Old Testament, nor Christ in the new, nor Levite nor Prophet, Apostle nor Disciple, either counseled or practiced against Government. Which should decide the point, that hath cost the lives of so many Christians, and still threatens more tragedies to come. They that in this argument found the weakness of their pens, have fallen to their penknives, multiplied the School into a Campe, arguments to armies, teaching all their Proselytes dismal conclusions. Thus they fight against God in his Lieutenant, and the root of all civil order they desire to root out. They complain of us for suppressing them, that will not let us live in quiet by them. What security can Sara with her Isaac have in the house if Hagar and her brat be not beaten out of doors? The peace of our state, nor scarce of any state in Christendom since Charlemaines time, hath not been violated, but the Pope or his Ministers have had a hand in it. To say nothing of their private turbulency, what pestilences they be to the houses that harbor them, where they rule all with the Lady; it is their sauciness with the Crown which our state suffers under. They do but turn the Text; Kings over subjects, and they over Kings. They will be Donatists, Anabaptists, Libertines, Pagans, anything, so they be not subjects. How did they more than despise, even despite that Queen of blessed memory? whom strangers came to see, as the Queen of Sheba did Solomon; foreigners reverenced, subjects loved, all Princes living admired and themselves outwardly flattered. By whose gracious hand God wrought those wonders, that the most potent Kings can hardly reach. Honor filled the circle of her Crown, her brow with Majesty, her heart with piety, her hands with pity, her lap with plenty, her throne with equity. All those virtues centred in her breast, which severally had commended the great Ladies of the former world. Yet how execrable were the treasons at home, the rebellions and invasions abroad which they contrived against her? Now when she is in glorious peace, have they not raked into her grave, and railed on her royal Name? She that lies buried, not in cold earth, but in the warm and living monuments of all religious hearts among us, is still persecuted by their barbarous violences. But as all their malice could not harm her Person while it was mortal on earth; much less can it reach her soul, which is now immortal and blessed in heaven. Lord, they have not despised her, but they have despised thee: revenge thine own cause; confirm the diadem where it is, and let not the man of sin pull down, what thou the God of righteousness hast built up.

Despisers.] The main antagonists of Soveraigntie are the Anabaptists and Papists: who, howsoever otherwise they dart fire one at another, yet here like Herod and Pilate, they shake hands, or those seditious Captains in Jerusalem, fight against the Magistrate as their common enemy. Thus Samson's foxes have averse heads, but are coupled together by their tails.

1 The Anabaptists did strike at the head of all Government; and with the sword in their own hand, sought to wring the sword out of the Magistrates. They inveighed against authority, and yet took authority upon themselves. As I have heard a man reproved for swearing, presently rap out an oath that he would not swear. It was Muncers ordinary doctrine, that he had conference with God about it: that he charged him to kill the Magistrates, to destroy the wicked, and constitute a new world. These cry down all rule; as the heathen against God's Anointed Son; let us break their bands a sunder, and cast away their cords from us. But at last finding themselves fooled by themselves, and that Kings would not be disputed out of their dominions; yea, that themselves could not be kept in order without some Prelation, they began to qualify the matter: as men that can get nothing by Law, will come to composition. Regiment they will allow, if Magistates will be content with their allowance; which is not only like David's Ambassadors, half their Regal robes cut off; but authority it self grub'd to the skin: not only lopping off the superfluous branches, but hewing the root till it be past all growing. That he hath his institution from God, his constitution from the people: Regnat a Deo, sed per & propter populum. Thus with a paring knife they so shred his Government; till like the coozening Tailor that shrunk a freeze gown to a doozen of buttons; they leave him only a titular Prince, and keep the Principalitie to themselves. Let all their refutation be but a mere hissing at.

2 The Papists are more moderate in show, little less pestilent in deed Their laity shall be subject to a Magistrate; but to one of their own choosing, and that only till their refusing, so authority is no sure knot but as Iugglers, they play at fast and loose. And upon the least exception to the piety, yea obedience of the Prince, (a strange Catechism, or Catachresis rather, that teacheth Kings to obey their subjects) they cast him out from his royalty, discharge and absolve the people from their allegiance. This practice is according to their common distinction, not differing from the former of the Anabaptists; Principatus a Deo, Princeps ab homine: therefore they dare do anything in Principem, against the King; nothing in Principatum, against the kingdom. Execrable sophistry! as if he that opposed the governor, did not oppose Government. Would this answer pass in Rome: the Popedom, as it is the succession of Peter, is of God: but the present Pope is of man? Or this, God forbids me to wrong my neighbor, yet (Jesuit) I may wrong thee? This was fit doctrine for Machiavell himself would not have been ashamed of it. But Daniel, that was a counselor of State to two Monarchies, and a Secretis, to four Kings, ascribes this power of translating or entailing crowns to a family, to none but God: it is He, not the Pope.

By their rule the Pope indeed is King, and all Kings but his vice-royes, to be placed and displaced, according as they please or displease him. And for their Clergy, they shall know no civil obedience at all. But were the sword as well able to plead the causes of Kings in the field, as the pens of Divines are in the School, their Crowns would sit more quietly on their heads. Let every soul be subject to the higher power. Si omnis, & vestra, saith Saint Bernard to an Archbishop: who hath exempted you from this universality? His conclusion is, Si quis tentat excipere, conatur decipere. Why did our Savior submit himself to Caiaphas, to Pilate, pay tribute to Caesar; and Paul appeal to his Judgment seat? Is Christ's Vicar started above his Master? Peters Successor better than Paul himself? What an alteration did Josiah make in the face of the Church, purging the Idolaters, changing the office of the Levites, commanding a passover? Hilkiah was the high Priest, and executed these things under him; but all was done Iuxta praeceptum Iosiae. Was Josiah such a King in Israel, and is not our King in England! What hath the Hilkiah of Rome to do here? So Constantine said to his Bishops. You in the Church are Bishops, I in the Church am King: you for the word and Sacraments, I for authority and presidence: you overseers of the people, I the overseer of overseers. The one to preach the word, the other to bear the sword: as Paul calls the Magistrate, the Lord's Sword-bearer. He holds his prerogative in capite, given him from above. What one word of Christ's commission to his Disciples, favors of encouragement to rebellious attempts? Go into the world, preach, baptize, bind and loose, remit and retain, feed, take the keys, receive the Holy Ghost. Go into the world, not over run it, shaking the pillars of it with conspiracies, the foundations with seditions. Preach peace, not proclaim wars: Build up, the kingdom of heaven, not thunder ruin to the kingdoms of earth. Baptise to repentance, not wash the people in their own bloods with persecution and vengeance. Bind and retain not with shackles, prisons, and wards. Feed the Lambes, not fleece them, nor flay them, making massacres of King and subjects. Take the keys, not Princes Crowns. When he said Ye shall be brought before Governors and Kings he did not mean that Governors and Kings should be brought before you; that Emperors should kiss your feet, wait at your gates, in weathers stormy enough; but not more stormy than the Pontifical brows: that they should take their Crowns, (I say not at your hands, but) at your feet; holding your stirrups while you mount your Palfreyes, and eat bread like dogs under your tables. Christ refused to divide an inheritance, yet these men will undertake to divide kingdoms. But there is a divider over them, that hath written in the book of his Prescience, the final division of their universal Supremacy. And as it is true of their persons; Brevis est hominum vita, brevior Regum, Pontificum brevissima. So let the like breach fall upon their successions, till the seat of Antichrist be rased to the ground.

3 Proud and ambitious self-admirers, think themselves fitter to rule than obey; these despise government. Saul is chosen King, the most and best applaud the choice: yet some sonens of Belial murmur against it. It was not the greatness of his parents, the goodliness of his person, the selection of his Lot, the approbation of Samuel, the sound proof of his courage; that could shield him from contempt, ot win the hearts of all. They saw he chose not himself, they saw him unwilling to be chosen, they saw him worthyto be chosen: if the Election had been carried by voices, and those voices by their eyes, Saul had been still the man: yet they despise him. His parentage was not inferior, his state equal, his person above his estate, his mind above his person; yet they despise him. But dogs will bark at the Moon; and what all men commend, you have some Thirsytes take delight to blast, Malcontents will devise slanders, if they can find none like Coistrells, that first fill themselves with wind, and then fly against it. Their blood is of a yellowish color, like those that have been bitten by vipers: their gall flows in them, thicker than oil in a poisoned stomach. But the best is, their own malice sucks up the greatest part of their venom, and therewith they burst themselves. There was never Prince, to whom some Belialists took not some exceptions: it is not possible to please or displease all men; some being as deeply in love with vice, as others are with virtue. It were ill with Princes, if their state depended on the •• od liking of their subjects. But there be none but base, that are thus censorious: and the Sun will shine never the less glorious, though such sullen eyes scorn to look upon it.

4 Denyers of due homage, are Despisers; as, 1. Fear; not slavish fear. Alied est timere quia peccâsti, aliud timere ne pecces: illîc formido est de supplicio, hîc sollicitudo est de praemio: this fear is reverence. If any man fears not the King, the King hath cause to fear him. 2. Honor; not such as shall make a god of him, like Herod's flatterers, and their successors, the Popes Sycophants: yet enough to advance him above all other men. 3. Fidelitie, such as Ittai bare unto David: that is an ill hand, that when a blow is coming, will not lift up it self to defend the head. Salus capitis, caput salutis. The King is the light of our eyes, the breath of our nosthrills, even the life of our lives: any man will hazard a joint to preserve his life. Subjects unfaithful at the heart, may be without suspicion of their Prince, but they be held rebels in the Court of heaven. We are bound to be subject, not only for wrath, but for conscience sake. In all the time of David's prosperity, there was no news of Shimei; he looks like a fair subject. But he that smiled on David in his throne, curseth him in his flight: now his unsound and treacherous heart discovers it self, in a tongue full of venom, a hand full of stones. Prosperous success hides many a false heart, as a drift of snow covers a heap of dung: but when that white cover melts, the filthy rottenness will appear. There is no security in that subjects allegiance, that hath not God in his conscience. The nearer such are to the Governor, the more perilous: and as no favourite of greatness can be without envy, (as in Chess, the pawn that stands before the king, is most set upon) so the good one, like Joseph, so endeares himself to the King of Egypt, that he may be gracious with the King of heaven: and the bad one, like Haman, makes use of his power to mischief; till by plotting against the Church, he lose all comfort by the Church. All this man's glory shows on him, but as if the Sun shone in a puddle. 4. Obedience; to do what he commands, and go whether he sends. The servant that does not what he is bidden, despiseth his Master. The Law is mutus magistratus, the King lex anima • a: he that disobeyes the one, despiseth the other. 5. Paying of tribute: Render tribute, &c. Render it; it is not a gift, but a payment. A man feeds the stomach, that it may nourish his whole body. Solvatur subsidium, ne contingat excidium. He that feigneth himself poor to avoid a Subsidy, is worthy to be made as poor as his Subsidy: because he would not restore him a part, by whom he keeps all. 6. Prayer; Let prayers and supplications be made for all men, especially for Kings. The heavier burden requires the more strength: Aaron and Hur must hold up the hands of Moses, if they would prosper. We have cause to desire that that river may never want water, which must relieve the whole country. No army but would have their Generalls good success. We call our peace, the Kings peace: our peace is but the effect of his, as his Majesty is a resultance from God's Majesty.

What shall then become of them, that turn their prayers into curses? though their wishes be but whirlewinds, which breathed forth, return upon themselves. This was an unwilling error, that Paul willingly recanted. Curse not the King, no not in thy thought: for a bird of the air shall carry the voice, and that which hath wings shall tell the matter. With the mouth a wicked rebel dares not curse him, for fear of the lash; but thought is free: such is his thought, but not God's, to whom the conscience is a legible book. The birds of the air shall discover it; either by some miraculous demonstration, as just revealers: or by pecking out his eyes, as just executioners: or that Judgment shall be swift against them, as if it had wings. Shimei curseth his King, is pardoned by succession, by Solomon after his father: he hath now quite forgotten his sin. But at last it comes home, by his going abroad: and the tongue that cursed the Lord's Anointed, now pays the head to boot. The vengeance of Traitors may sleep, it cannot die. Saul had gotten victory of the Ammonites, which made him a complete King: and now the thankful Israelites inquire after the discontented mutiners, that refused allegiance to so worthy a commander. Their sedition deserved death, how ever Saul had sped at Gilead: the very purposes of treason must not escape impune: that God, who hinders the action in his mercy, will punish the intention in his Justice. But that happy conquest whetted them to a more eager desire of this just execution.

Certainly, of all nations in the world, we have cause to despise the despisers of our Government. We that have a King, not more noble than wise, not more wise than good; how can we wish other than punishment to his contemners? We have usum & fructum communis pacis; dwelling safely under our own vines; the benefit of those riches w ^ch make a well-governed State glorious. What do we want to the consummation of our prosperity, but thankful hearts? For me to measure it, were to show you the Image of a great Mountain in a small ring. Religion, peace, honor, security; those four cardinal blessings to uphold a State, as the four cardinal virtues uphold a man. Now to disgrace authority, is the means to overthrow all felicity. Tribute is given to Tyrants, commendation only to good Princes. The Justice of our Governor hath not spared the greatest offenders; yet his mercy hath made us more indebted to him than his Justice. May his m • rcy never hurt himself, we have to cause to complain. Even to his enemies he hath been pitiful, striving to overcome their malice by his goodness. Yet like those people, that in a daily ceremony, go out of their doors, with their faces into the East, and curse the Sun, which gives them light and preserving influence. So his adversaries, beside their cursed writings, base calumnies and blasphemies of his honor; have sought by treachery to stock up the root whereon themselves grow; sacrifising their Sacraments, Religion, Prayer, and the holiest things they have, to execute Satan's will, and expiate Antichrists fury. They have turned Massing into massacring, Patres in patricidas, ghostly fathers into bloody murderers.

The huge and supereminent Colossus of all, was the Powder-treason; the u • most point of all villainy; beyond which, it is terra incognita: no man can devise what should be between it and hell. The butchery over all France of above sixty thousand Protestants, might be pictured in the Popes Palace by the Painters art: but what colors could have expressed this confusion? As a learned Divine hath amplified it. What stain could shadow the blood of so royal Princes? What red describe the gore of so noble Christians? What black, the darkness of that day? what azure, the terribleness of that fire? What invention imitate the noise of that infernal blow? Lowder than many Cannons, and the shriekes of so many innocents, with the misery of infants yet unborne? This was a death never to be painted to the life: nor Pen, nor Pencill, nor Art, nor Heart can comprehend it. What an infamy strikes upon our age, to bear the date of such impieties? To have it recorded to posterity, in such a time was such a treason? The earth shall not hide it from the heavens, nor the heavens abtract it from the earth; it shall be the detestable hatred of all Generations to the end of the world.

Yet still hath the Lord protected our government, by preserving our Governor; even against the malice of our enemies, and (which is worse) the wickedness of ourselves. Therefore let us praise God for our Government, and we praise him for all: let us love and serve our Governor, and we love and serve God who hath given us all. Let us serve him with our fields and Vineyards for his maintenance, with our lives and strengths for his defense, especially with our prayers and supplica •• ons for his safety.