Commentary on 2 Peter

PResumption is a deliberate and willful sinning, against conscience, example, or warning. Deliberate, with premeditation; for every rash act or word is not presumption. Wilfull; not when we are overborne by compulsory means. Against Conscience; not when our persuasion apprehends the thing (that is evil) for good. Against example, when men see others plagued for such offenses. Against warning, as Pharaoh after so many admonitions would not dismiss Israel. This is to presume. Some man sins, and thinks not of it; which is to stumble and fall on plain ground. Some man sins, and knows not of it; as he may have a moule on his back, and yet think his skin clear. Some man sins, and is forced to it; this is, as when he rouse upward, and the stream carries him downward. Another sins, and is persuaded he does well; as children are sent abroad in such frosty mornings, as rather obstruct than purify: so the silly Papist does his devotions before a crucifix; and too many rob the Church, to relieve the poor. There is a mischief done on set purpose; He that presumptuously slays his neighbor, thou shalt fetch him from mine Altar that he may die. Plucke him from the Altar, his book shall not save him.

Presumption hath been no rare sin among men. The first stone of which demonstration, we lay in the Tower of Babel: where mortal men in the face f heaven, did dare to the combat omnipotency it self. Multitudes and combination give encouragement to presumptuous attempts, and everyone is proud to be forwardest; Come let us build us a Tower, whose top may reach unto heaven. They were but newly come down from the hill to the plain, and now in the plain they purpose to build up an hill. They were as near to heaven in the mountain of Armenia, as their tower could make them in the valley of Shinar: but as if the benefit of nature were too contemptible, their ambition must have an artificial mountain of their own raising. Come let us build: fondly reckoning without God; as if nothing could hinder, what they intended to do; as if both time and earth had been theirs. Build a City, if they had taken God with them, this had been commendable: a City is the seat of order, and so could not displease the God of order. But a Tower reachable to heaven? how sottish was this arrogance, how impious this Presumption? who would think, that little Ants creeping on this greater molehill, should think of climbing to heaven by multiplying of earth?

Corah conspires against meek Moses, he had seen others fearfully plagued for such rebellions; himself had particular warning to decline it; the people were charged to depart from their tents: who would not hope, that those mutiners, seeing their adherents fly off, as from monsters, would now relent? yea, when God proclaims a strange and immediate vengeance, howsoever before they set a face on the matter, one would think their hearts should now have misgiven them, yet as if Moses had never wrought miracle before them, as if no Israelite had perished for rebelling; they stand in their doors, impudently staring, as if they would outface the revenge of God. Here was high Presumption: so doth pride and infidelity obdure and blind the heart; that those who are naturally cowards, become unnatural rebels. So Pharaoh being tired and undone with succession of Judgments, at last lets Israel go: gone they are, and Egypt seemed so glad to be rid of them, that they hired their departure. Yet no sooner were their backs turned to go, than Pharaohs heart was turned to fetch them back again. It vexeth him to see so great a command, so much wealth cast away in one night: and he will redeem it though with more plagues. There is no remedy, this Presumption will not let him be in quiet; he must after them, to fetch his own destruction. Who would not have looked, that the hand of Benjamin should have been first upon Gibeah, and requited the morsels of the abused concubine, with the heads of the ravishers? yet instead of pursuing the sin, they defend the sinners; and will rather perish in resisting, than live in doing Justice. How horrible was this Presumption, to defend a rape unto death, with arms unto blood? As if they were in love with villainy, and out of charity with God, they are champions for Belial.

1 There be some that Presume of safety in sin, not doubting to fare well, while they fear not to do ill. As if this world were to last ever, and the come and tares were never to be parted; because the same ground feeds, and wind blows on them, for a time. But, say they, God is merciful. He is infinitely merciful, but withal infinitely just. He is just even to those humble souls that shall be saved; and he will be merciful, while Presumptuous sinners go to hell. It is to be feared, that many die with a fond Presumption of mercy in their minds, as the Israelites with meat in their mouths. But Christ died for us, we put all on his reckoning. Answ. But they for whom he pays, will not presumpt • ously lavish on his score; not caring what they spend, because he is able to pay for all. His blood is a charter of pardon, but withal a Covenant of direction: Crux Christi pendentis, Cathedra magistri docentis: he that refuseth to live as that Covenant prescribes, he may perish as a malefactor, that is hanged with his pardon about his neck. But Repentance makes all even, otherwise God is not so good as his word: At what time soever a sinner repents. This the common people make their neck-verse. Indeed there is that and many other gracious promises made to Repentance: but in the whole Book of God, which is now published complete, and promises no second edition; we find no infallible promise of Repentance. He that hath this Oile in his lamp, shall enter in with the Bridegroom: but he that forgets this oil, and can buy none, must be shut out. Joseph and Mary lost Christ not a full day before they missed him, yet were four days ere they could find him: some lose him forty or fifty years, yet when they are sick, hope to find him in half an hour.

2 There be some that attempt things without warrant, or expect things without promise; this is the common Presumption of the world. And they that know they cannot live without feeding, nor change places without moving; yet will hope to be saved without practical obedience. Nor let us secure ourselves from this assault, for the devil hoped to have fastened it on our Savior himself; persuading him to show a tumbling trick, for the winning of faith and credit. As if he had said, Here thou art in a famous city, on a glorious temple, upon an eminent pinnacle; all men's eyes are fixed on thee; there can be no readier way to spread thy glory, and proclaim thy Deity, than by this precipitation. All the world shall see and say, there is more in thee than a man: and for danger, there can be none; what can hurt the son of God? have not the Angels charge by Divine commission, to guard thee? Christ scorns to gratify him in this; but beats him with his own weapon snatched out of his abusive hands; It is written, Thou shalt not tempt the Lord. True, God hath taken this care, and given this charge; he will have his children kept, but not in their sins: they may trust him, they may not tempt him: he meant to encourage their faith, not to embolden their Presumption. When there be mediate means, to cast ourselves upon an immediate Providence, is not faith, but audacious disobedience.

We have some that be called The Wits: they disdain to hear a Sermon, unless the Preacher can teach them some abstruse learning: as if they were only to be made Philosophers, not Christians. It is a wonder if they ever come to the Lord's Supper, because they see no more dainties, but Bread and Wine. Sure, if they had known of it, they would not have been baptized in the Church, because they had water enough at home. Presumptuous men, are they wiser than God? Faith comes by hearing, and Salvation by Faith: these be the stairs for them to clime Heaven, or all their wit shall never bring them thither. They know a shorter cut, have found out a new way in their wisdom; but God keep us from that wisdom. Some vulgars, not out of an opinion of their own knowledge and sufficiency, but for mere tarditie and averseness from the labors of Religion; make their chamber or the field their Church; because the Preacher can say but this; Repent, and believe; and this they do, therefore hope to be saved as well as the best. Senselesse presumption! as if they hoped to keep, what they willingly cast away: as if the soul which hath been so many years gathering rust, should be found bright when death draws it out of the scabbard: or that land could bear wheat, which was never tilled? Nay, but hear, read, pray, meditate; and that with frequency, with fervency: presume not to be good by any other way than God hath promised to make thee good: lest thy soul going out of thy body, find with wonder and amazement, how it was mistaken in the body. We may challenge God on his promise, we may not strain him beyond it: Presumption is the enemy of faith.

3 There be some that take their salvation without all question, and are so sure of Heaven that they never doubt the contrary; and this is Presumption. Every good grace hath the counterfeit: if in the faithful there be a modest but infallible assurance of their blessedness in Christ; the carnal will be blown up with an impudent arrogance, as if their footing was as sure in Heaven as any man's. Which way went the Spirit of God from me to thee, said a false prophet to a true? and smote him withal. Which way? Even by that injurious blow, by that proud speech it departed, if it had been there before. God I thank thee, that I am not as other men: as if there were no question, but the Pharisee was one of God's special favorites. Will he accept of heaven, without entreaty, trow we? Or change places with any Saint there, without boot?

That we may not be coozened with this imposture, observe some differences betwixt Presumption and Assurance. First, Presumption is natural, this Assurance is supernatural: we were borne with that, we are new borne to this: that was the legacy of Adam, this of Christ. Secondly, Presumption submits not it self to ordinary means; assurance refuseth no means of being made better. Thirdly, Presumption is without all doubting: assurance feels many perplexities: he that doubts not of his estate, his estate is much to be doubted of. Fourthly, Presumption is joined with looseness of life: persuasion, with a tender conscience: that dares sin, because it is sure: this dares not for fear of losing assurance: that makes no more of sinning, but at once get a pardon for the old, and a license for the new: this is like some soveraine waters, which not only mundifies the ulcer, but cools the heat, stays the infection, and by degrees heals it. Perswasion will not sin, because it cost her Savior so dear: Presumption will sin, because grace doth abound. The one turns grace into wantonness, the other turns from wantonness to grace. Humility is the way to heaven; the Publican went away rather justified: Qui d • m non auderet oculos aperire ad coelum, coeli oculos aperuit ad ipsum: While he durst not open his eyes to look up unto heaven, he opened the eyes of heaven to look down upon him. They that are proudly secure of their going to heaven do not so often come thither, as they that are afraid of their going to hell.

Let us come to particulars, that pointing the finger, we may say, this is a Presumptuous man. Nathan's Parable made David sensible of the sin, but he found not the sinner in his own bosom, without a Tu es homo. Presumption hath neither Timorem Domini, nor Pudorem Seculi; it fears nor God nor man: and is here fitly ranked with Despising of Gouernement. If Samson break the city-gates, what Withes can hold him? Those whom conscience cannot bind, man's law will hardly hamper; God knows how, when, and where to revenge his own cause: but man, whose eyes be limited, must be informed of offenses, before he can find matter for justice: therefore Preachers are not only to teach men obedience to God, to save their souls, but also to Governors, to save their bodies and estates. I will therefore, for a taste, single out some instances of Presumption.

1 Incorrigible Beggars, such as make themselves a Non obstante, and in spite of all laws will not be confined to any regular course. Presumptuous wretches, that have set themselves, both without the covenant of God, and the government of man: silly officers are afraid to meddle with them, because they are poor: but they be deceived, for these be not the poor, but the worst robbers of the poor that be; we may rank them with Usurers, Enclosers, Engrossers, and oppressing Landlords: this is the reason that the poor indeed do want it, because these counterfeits snatch it; men that labor hard, often lack bread for their families, whilst these that refuse all work, are full. I speak not against the poor, but for the poor; not to harden your hearts, but to rectify your hands: give and be blessed for it, but not to maintain impiety, and dishonor to your Country; give to the poor, not to them that rob the poor, let me dissect this carcase of Presumption.

1 There is no likelihood that many of them were ever Christened; if they were, scarce any of them ever come to know what Christianity means: the Church and they are everlasting strangers, nearer than to the doors, at some dole or funeral, you shall not have them: they name not Christ, but when they beg of you, and know it not for any other purpose; they can marry without a Priest, and divorce themselves without a Canonist: there need no Ecclesiastical censures, they excommunicate themselves from all Churches: no Minister hath the charge of their souls, for they are of no parish; all the articles of their faith be the terms of their canting language; thus they live without Christ in this world, and without him, perish in the world to come.

2 Vagrants they are, and will so remain, it is a death to them to be confined to any set dwelling: ask them where they dwell, alas, they say, they have s ••• l dwelling; yet they have the largest dwelling of all, for they dwell every where • to keep one town, is their bondage; their liberty to rome abroad: worse th • n the harlot, she cannot abide long in her own house; they can abide long in no house. Birds fly abroad all day, but so that they may come to their own nests at night: the horse knows his own stable, dogs their own kennel; these beasts only take up the next barn; no men can make a truer description of the kingdom, were they learned, for they have travelled it over and over.

3 Governement they know none, but a rebellious one of their own ordaining; to pay tribute or custom to the grand Rogue more truly than Subsidies are paid to the King: to swear by their Solomon, and then not to break their oath: but to tear God's Name in pieces, is no breach of their Religion not to beg out of their limits, though they starve.

4 All their end of this idle life, is but because they find profit and sweetness in it; therefore they wander, because they would not work. He that before he gives them relief, sets them to labor, shall never after find them at his door. Now considering God's Law, that every man should eat his own bread, and that our indulgence is the nurse of their idleness, who get more by lying still in a corner, than an honest poor man doth by his labor; we make their sin, our sin in maintaining them: alms are good, but they must not be given to the dishonor of Christ; he commends to us the maimed, the lame, the blind, the aged and impotent, the widow and fatherless; to relieve these shall make us blessed. But they that look for a reward for maintaining the dissolute; shall be answered with, Who required this at your hands? Where find they more cherishing than in popish houses? Not to merit of God, as they teach, and we might suppose: but to make them their own against a day of rebellion, when they should use them. But as a finger being cut off from the hand, is of no use; so no possible good can come to the common Body by them. They laugh at others, who take great pains, to leave their Children small portions; whereas these leave theirs all the world to rogue in, and all the people for their fathers.

5 The curse of God is visibly upon them, whereby they are given over to all licentiousness. To theevery, they come to pilfer, not to beg; and only then beg, when they cannot pilfer. To horrible uncleanness; they have not peculiar wives, nor range themselves into families; but in this are very beasts. To be a vagabond, was Cain's plague, and is in its own nature a curse; yet these turn it into a blessing. Let his Children be vagabonds, and beg; let them seek bread out of their desolate places. In this curse they bring up their children. This is such a straggling Presumption, as will not be confined but in hell. They delight to go ragged and naked, not so much in a voluntary penance, as to move compassion. But turn your charity from these, and seek out God's poor, not the devils: impotent poor, not impudent poor: and rather give to those that work, and beg not; than to those that beg, and work not.

2 Popish Emissaries, the Intelligencers of Rome, and the Factors of Antichrist; that know themselves sent on the errand of hell, designed to treacheries, set in the vanguard of conspiracy, like lost men in the forlorn hope; what are these but presumptuous sinners? I deny not other attractives and inducements; but they are all the hand-maids to presumption. Whether it be the opulency of our land, or the beauty of our women, or the malice they bear our nation, or the foolish affectation of martyrdom, and to be registered in the Roman Rubric. It is not unlikely, they are tickled with that advantage, which the Friar told his Novice, their Priests had over their Laity; according to their old grace, Deo gratias, qui nos satias, &c: We keep their counsels, they keep none of ours: we have part of their Lands, they have none of ours: we have charity towards their wives, they toward none of ours: they bring up our children, we bring up none of theirs. It is reported to be the saying of a great Marquess; that he had in his Country three Monasteries, which were three miracles: one of the Dominicans, which had abundance of corn, and no Lands: another of the Franciscans, who were full of money, and received no rents: a third of Saint Thomas, whose Monks had many children, and no wives. But what temptation soever brings them, treason cannot be without presumption. Their Supreme Head sends them like base members on such desperate services; and they must obey him, whatsoever Christ says. If He bid them seal their treason with a Sacrament, they must eat their God upon a bargain of blood. Saint Peter says, Fear God, honor the king; his usurping Successor says, Fear God, kill the king. All their labor must be spent, to make Christ's coat fit to their Body political. Their vows may seem heavenly, but their employment is earthly: in meddling with the business both of Church and State, they mingle together heaven and earth.

What, doth their conscience warrant them, upon opinion of merit? Can this bear them out to be false keys to open the cabinets of Princes, and pry into their counsels? Did ever man hope to deserve thanks of God, by doing that which he knows will offend him? They see laws made against their pernicious attempts, and that justly: for there is no law made against the Papists, but some notorious treason went before, to cause such a law. They that venter their bodies and souls in so rotten a vessel of Pyracie, are they not presumptuous? He that runs on high battlements, gallops down steep hills, rides over narrow bridges, walks on weak ice; and never thinks, what if I fall? B • t what if I pass over and fall not? Is he not presumptuous? They see before their eyes such designs continually cursed of God, and plagued of men: yet what say they of the powder-traitors? Alas, unfortunate G • ntlemen: it seems they blame the ill fortune, not the ill attempt: had it succeeded, it had been commended. Yet they will on, what can discourage senseless presumption? show him the way where any foot hath trode, he dares follow, though he knows none ever returned. What if a thousand have miscarried, yet why may he not escape?

Thus presumptuous are they in their deeds, but how desperate in their writings? They mingle them with heresies, as Hannibal to entrap his enemies, mixed their wine with mandrakes whose operation is betwixt sleep and poison. Or as Avicen was made away, by annointing the book with poison, which he was to read. If they wrote nothing but lies, all would reject them: if nothing but truth, they could not deceive us. All their blasphemies and falsehoods are in the vulgar tongue, like Rabshakehs: but the Gospel of salvation they lock up safe enough from the people. Let the best learned use their writings, as Christ did his potion of gall; Gustavit & respuit. Gentle writings are not so dangerous, for they be but mortui errores; and a living Curr will do more harm than a dead Lion. What trust should be given to those men, that will presume to cast away themselves, to do us a mischief?

3 Duclists or single Combatants; that more fear to have the world call them cowards for refusing, than God to judge them rebels for undertaking: blanch it with what terms of honor they please, the Court of Heaven will censure it presumption. Where did God ever bid a man hazard his life for his name? What seconds so ever he gets, Christ will not be that man's Second. Where is no commandment, no promise; what can justify that act from presumption? This is to cast a man's self out of his Makers protection: he takes charge of us, but when we are in our ways, in his ways. This is none of God's ways, therefore should be none of ours. The Doctrine of Christ doth most strictly forbid it, and why should not Christ be heard of Christians? Thou shalt not revenge thyself; Thou shalt do no murder: did he die for us, and shall we not hear him speak▪ Men may be overcome if they fight, they shall overcome if they fight not. How many souls had scaped going all gore-blood to their judgment, if Christ might have been heard?

But they say, we fight not so much against an enemy, as our own ignomi • y; the world will baffle us. Answer: What world is that, whose censure of baffling we fear? That, which God says shall not be saved? That, whereof the devil is prince? That, which reproached and condemned Jesus Christ? That, which always hated and persecuted the good? Are we in amity with that, which is at enmity with God? Do we call Christ our Captain, and march under the colors of this world? Have we not in Baptism forsworn it? Shall we care more to discontent the world, than to wrong our Maker? What then is the ground of it? Mere opinion, and that of men more gallant than wise, that have more heart than brain: Facile rediment qui sanguine famam; that spend their cheap blood to recover that which wise men never lost, Reputation. They have lost some credit in opinion, and send their souls after in earnest: as the child throws away his bread, because one hath snatched away his apple. Wine and choler beget a brawl, death and confusion must nurse it. They little think what ransom Christ paid for that soul, which (without his call) they let forth at a bloody window.

O that something would make the sons of men be wise; to think how poor a recompense, the same of a brave combat, is for everlasting torment. Whether they thus die or kill, they have committed murder: if they kill, they have murdered another: if they die, they have murdered themselves. Surviving, there is the plague of conscience: dying, there is the plague of torments. If they both escape, yet it is homicide, that they meant to kill. Whatsoever be the success, there is presumption in the offense. If men knew, how sweet was Heaven, and how intolerable hell, they would be more obedient upon earth. But what have Divines to do with the matters of Soldiers? Their profession is peace. True, but we speak from him, that is not only the Prince of Peace, but also the Lord of Hosts. He is the God of peace to them that seek peace: but upon them that follow courses of revenge, he will revenge too. They fight one against another, God will fight against them both. Who is the valiant man? He that dares draw his sword against the command of his Maker? He of whom his own passion makes a poor slave? No, but he that can pardon an injury, do good to an enemy, despise the world, obey the Lord: he that can master himself, and loves God's honor, not his own humor.

4 I could single out many others, that will attempt hard matters, because they be great and rare; that love ventures of more hazard than use. You have heard of some that undertake a long journey by sea in a wherry; as the desper • te Mariner hoiseth sails in a storm, and says, none of his ancestors were drowned. Some, that rush fearelesly into infected houses, and say the plague never seizeth on valiant blood; it kills none but cowards. Some that languishing of sickness, will drink away their diseases; and so make haste to dispatch both body and soul at once. Some that run headlong into danger, and fear not; saying, It comes with a fear. Some, that without asking leave of God, count upon trade, and gain, and purchasing, and leaving great estates: not measuring their intendments by their powers, but wills. If all fall right, they thank themselves; if otherwise, they do not blame themselves. No man promises himself more, nor distrusts himself less, than the Presumptuous. Some that have distilled away their estates in Lymbeckes, projecting for the Philosophers stone; presuming they shall have that which may do all the world good; and promising their friends beforehand, gold in whole scuttles: but at last his glass breaks, and himself with it. Some that presume to foretell the changes of States, the event of all the great undertakings of Princes, the fortunes of war, what weather we shall have all the year: what merchandise will be deer, what cheap; (and yet for all this knowledge, themselves miserable beggars) so familiarly, as if God had written all these things as plain in the stars, as he did the ten commandments on the two Tables.

Some that can tell the secrets of kings, the mysteries of State, and yet never were of the privy Council. Yea, some will be no strangers to the Records of he v n • as if that great Master of the Rolls had given them his keys, to turn over his books, and copy them out at their pleasures. This is a drunken presumption of our times. They are not few that say in their hearts; we will sin, and repent, and be forgiven: if we do well, God is just to reward us: if ill he is merciful to pardon us. Thus it is a question, whether God be more wronged by their sins, or by their praises, whatsoever they undertake, they presume God will defend them. But while we want his Word, in vain we look for his aid. In our safest and most honest courses, we need his providence: but to run into confessed dangers, without our keeper, is sottish presumption. What God enjoins, that he undertakes, that he maintains: why should we expect him a guide in our own errors? These be the worst self-flatterers, self-deceivers; that suggest to their own hearts the false hope of Never too late: as if they could make time stand still, who waits not the leisure of Princes: or command Repentance, which knows no Sovereign but the King of heaven, and goes not at the bidding of an Angel.

How desperately presumptuous are they, that dare defer the procurement of mercy and forgiveness, till the extremest pinch; as it were betwixt the bridge and the brook? How deplorable is the false confidence of the world; when to make their reckoning at the last day, is the last and least thing that they make reckoning of? That which should be the whole business of our life, these hope to dispatch in half an hour. Nothing is so easy with them, nothing so difficult with all others. To reconcile God, and make him their friend in a moment whom they have provoked, and kept their enemy so many years: this is that which nothing but presumption durst ever yet undertake. I have heard of castles built in an instant, by enchantment; I never believed it: such castles of vain hope do these men build in the air of their own empty Imaginations.

1 It is a sin to which we are naturally prone; therefore the more dangerous. The House of Rimmon was Naaman's fear; Lord keep me there. Soone is a man invited to make much of himself, hardly to his own affliction. Despair is a thing grievous to trembling nature: not often doth that Archer of hell head his arrows with such displeasing assaults. Besides this hath often turned to a hearty conversion; like a violent fever, that hath boiled up all the choler and corruption of sin, so that a man becomes the better after it. But to presume, this is sweet to flesh and blood: Ye shall be as God's, foiled Innocence it self. They that undertook to build Babel, did it to get them a Name: not affecting the neighbourhood of heaven, but to be famous on earth: their aim was not commodity, or safety, but glory. Satan hath not a more tried shaft in all his quiver, than to persuade men to bear themselves boldly upon the favor of God. Thou art elected, redeemed, assured; what needest thou be so strict in thy courses? Be not such an adversary to thy own liberty: thou mayest sin, and be safe. As if the grace that saves us, and the obligation of duty that binds us, were not several parts of the same Covenant? Therefore as the wise man eats moderately of the dish which he best likes; because he knows there is more danger of surfeit in that than in all the rest. So let us be most shy and heedful of that sin, which we know will soonest take us, and take God from us. We are all readier to laugh with the merry Philosopher, than to weep with the mourner. Pleasure never knocks twice at our door without entrance: sorrow shall not in, so long as we can keep it out. We have ten fingers, and but two eyes: our conversation admits ten sins, before our contrition lets fall two tears. Open but the door, presumption (like a bold guest) comes in of it self. Repentance, like a modest virgins, sits weeping in the streets for want of harbor: no bosom hath lodging for such a guest. Only when we feel ourselves sick, we send for her as a Physician, to heal the wounds that pleasure hath made. But rather of the two, let pleasure be shut out of doors, and Repentance be laid between our breasts.

2 God especially opposeth this sin, because this sin especially opposeth him: it calls the Almighty forces against it, because it bends all the forces against the Almighty. Diffidence distrusts him, Carelesnesse forgets him, Vnbeleefe denies him, Ignorance does not know him, Infirmitie does not see him, Wantonness passes by him; but Presumption resists him. Herod is blown up into a god: he did but take that Title, he did not make that Title: yet because he did not repel the applause of a god, the worms declare him a miserable man. There be sins that hurt only ourselves, sins that hurt also our neighbors; but this, as if it had the Syrians charge, let's drive at none but the King of all the world. Pride ever looks at the highest: the first man would know as God, the offspring of the new world would dwell as God: presumption regards no limits. What harm could be in laying one brick upon another? In building a city for society? A Tower for safety? God had not indignation at the matter, but the manner: not that such things were undertaken, but proudly undertaken. The Soul that doth ought presumptuously, shall be cut off. This is the kindness that presumption doth a man; it will never leave him till it hath wrought out his final ruin. Though Pharaohs back were sore with stripes, yet he must still presume; he cannot be quiet without his full vengeance: as filching leaves not the pilferer with raw sides, but brings him to a broken neck. Haman can be content with no advancement, till he be lifted up fifty cubits, to his own galhouse. Corah will not disgorge his haughty rebellion, till the earth hath swallowed him up quick. That rich man reckoned up a large bill of particulars; Great barns, much goods, many years: but the sum was short; One night. He that reckons without God, shall be sure to reckon twice.

3 It is a foolish sin: Balaam knew that he could not earn Balak’s gold; yet his fingers itcht, and he will go, if it be but to look upon it: so presumptuous is avarice, and presumption so foolish. Corah knew by exemplary proof, that there was no contesting with Moses, yet his proud heart will venture: so presumptuous is pride, and presumption so foolish. Aaron and Miriam knew themselves short of Moses in honor, yet by emulating him they would provoke God: so presumptuous is envy, and presumption so foolish. Those antique builder's purpose a Tower to reach heaven, and what if the height had answered their desire? some hills had been as high as their hopes, which yet are no whit the better. The nearer heaven, the more subject to the violences of heaven; Propiùs ad lovem, propiù • ad fulmen. Politic wickedness would keep out of God's fingers; it is blockish impudence that runs upon his pikes. Yet these aspirers dare venture it: so presumptuous is vain-glory, and presumption so foolish. How far will men presume in the world to get them a name; and how ridiculous that name proves when it is gotten? Diana • s Temple was one of the wonders of the world: one to get him a name, builds it: another to get him a name, burns it. Thus Achitophel hath a name, Judas hath a name, Beelzebub hath a name; the Powder-traitors have got them a name; but they are famous for infamy. It were some happiness for such names, if they might die, for they will stink while they live. How much better is it to do good works? This shall make our names good, and honorable on earth: to believe and obey? This shall testify our names written in Heaven.

Presumption is a fireworke made up of pride and fool-hardiness; it mounts into the air with a hissing noise, and the matter being spent, the fools fire dies; it comes down again with a stink. It is a compound of easy credulity, apt to believe impossibilities; and of headlong temerity, apt to attempt unconcerning hazards; and of blind folly, not foreseeing the miserable events. Rash in undertaking, artless in proceeding, desperate in the ending. It is indeed, like a heavy house built upon slender crutches: like dust, which men throw against the wind; it flies back in their own face, and makes them blind. Wise men presume nothing, but hope the best: but presumption is hope out of her wits. The presumptuous man begins with rashness, and ends with shame: like one that gets up without a bridle, and comes down without a stirrup. It delights to sit on the top of a maste, where falling a-sleep, the down-fall is confusion. As some wild boy, that hath gotten an horse wilder than himself, with much ado backs him, sits him a sweat, and comes down with a mischief. He will sails upon that shelf, where his eyes have seen another ship perish. By arrogating the greatness which he hath not, he loseth the goodness which he had. He will offer to teach them, whose office is to teach him: and when himself is wounded, he will dress his Surgeon. He looks for reverence from his betters: and that when he speaks, three women should hold their peace: and they, for noise, are sufficient to make a market.

His feet carry his heart, and his tongue carries his feet, and both leave out the head in their project. Non curat prodesse, sed gloriatur praesse: praesumit se meliorem, quis ceruit se superiorem. He forgets those today, to whom he was yesterday beholding. In his opinion, Bonum non facit virtus, sed gradus. He comes to counsel uncalled, gives his opinion unasked. If the Prince motion, who shall do such business; the devil could not answer more roundly, I am ready. Facta reficit, reordinat ordinata: judicat judicantes, praejudicat judicaturis; He censures that man ignorant; and calls him (though it be his own name) audacious, that undertakes a business without his direction. If his advice be not consulted, the design is given for lost. He is the worst Jesuits client in the world, for he will never be brought to confession. Yet pardon the silence of his tongue, for his life speaks him. When he offers to shoot, he calls for no bow but Robin Hoods.

This is that sin which would Aequare Angelum Deo, hominem Angelo, would have deified Angels, and angelized men. He makes laws, when he should learn them, and vents philosophy ere he have read his Grammar. He imagines to out-mount eagles with the wings of a bustard; and will not tarry till he be flidge. He will be a challenger at the Olympickes; and there he leaves his carcase, and a base report behind. Xerxes threatens to proclaim war against Greece; one of his presumptuous familiars answers, that they would never tarry the message, but he should find empty walls when he came. Another that they wanted sea-room for his ships, and land-room for his soldiers. Another, that his soldiers there would grow pursy and resty for want of exercise. But Damaxatus bad him not presume; Multitudo quae tibi placet, tibi metuenda est: thy army is too huge to menage: so accordingly he retired with dishonor and loss. How did the very heathen explode this vice in their proverbial speeches? A • t minus animi, aut plus potentiae. Vel add viribus, vel detrahe verbis. Ne magna loquer • .

Presumption is a mischief made up of many ingredients, to which every vice contributes something, as the gods did to Vulcan toward the making of his Pandora. As many vices challenge part of her, as cities did of Homer. Igorance says, she is mine: Pride says, she is mine: Temerity says, she is mine: Vain-glory says, she is mine: Cowardice says, she is mine: Impudence says, she is mine: Profusenesse says, she is mine. Either presumption is beholding to all these vices, or all these vices are beholding to presumption. And yet, there is one above all, that hath more right to her than all; the devil says, she is mine; and there we leave her. But let us pray.

Self-willed. The natural and unsanctified will of man is hard to tame: worse than the Wild asse, that snuffes up the wind at her pleasure; they that seek her, will not weary themselves, in her month they shall find her. There is one month in the year to take her, but what season can rectify this? Other creatures God hath left to be tamed by man, but man he hath reserved to be tamed by himself. No Prince can tame the will; he may load the body with irons, vex the sense with pains, yea, surcharge the affections with sorrows: yet still a man's will is his own: in his will he is a king, even while his body is below a slave. No bonds of law can hold this Samson: an orator here is more potent than an Emperor. Temptation, like an unhappy bride, may corrupt the will; when power may command, and go without. Valentior fortuna est voluntas: the will can make a man's life happy or wretched, when fortune cannot do it. It is the desire of our will only, that makes us miserable, and so much the more miserable, by having that desire satisfied. The self-willed man needs no greater enemy than he is to himself: Sa • ipse viribus ruit. It sets it self a going, and when it is once on the wheels, it runs faster than Satan himself can drive it.

Praefracti, stubborn, obstinate; such as will break before they bow: perverse, cursed-hearted, that will do evil, though they be sure to come by the worst. An infl • xible heart, that disdains comparison for hardness with the nether millstone. A delight in evil, because it is evil; an habituating of errors into manners: a turning of infirmity into necessity, by a desperate custom. Hugo speaks of some that are not better by correction, some that are worse with admonition, some that promise amendment, and never mean it; as if they could flatter and delude God himself.

It is distinguished from the former thus; Presumption was never before cast down; therefore bears up it self proudly, and goes on to do evil. But this is a sin that hath been formerly corrected; Praefractum, broken before, yet proceeds in wickedness, Illîc superbia, hîc pertinacia. That was wholly presumption: this hath not a little of desperation. When a man hath made such a progress in sin, that he hopes for no pardon, he cares not what mischief he doth. As a desperate malefactor, that fears not to multiply villanous acts, because he knows he shall be hanged whensoever he is taken.

The chief cause of this sin lies in the will of man. As in the actions of God, the true cause is to be sought for in himself; and of the works of Satan, the cause is in Satan: so man's will is the cause of man's willfulness. No man denies, but God hath a suffering, forsaking, disposing hand in it: but it is called a self-will, because it comes immediately from a man's self; regards to please nothing but himself, and fightes against that which opposeth himself. It contradictes the will of God, with a Fiat voluntas mea: the fountain of all perverse actions is man's unholy will. This is the efficient cause of evils; but what makes the will so perverse? what is the efficient cause of that? Non est efficiens, est deficiens. The will forsakes the Creator, and adheres to the creature, and so becomes evil. Non quia malum est quo se convertat, sed quia perversa est ipsa conversio. Now when God lets go the will, Satan catcheth it: and then we can hardly be rid of him, who is both willing to stay, and whom we are not unwilling to keep.

But hath not every man a will to be saved? Yes, a confused and inconstant will, in general; there are none, but wish well to themselves: and they that live like the children of hell, would have heaven when they die. But they do not will such a course of life, as may bring them to blessedness; but rather, the swinge of their own lusts: therefore when they would be good, they cannot. Cum vult, non potest; quia quando potuit, noluit: ideo per malum velle, perdidit & bonum posse. This is a will that addicts it self to sin, omnibus unguiculis, holds it with all the powers: that does mischief animo gladiatorio; with such a mind as is Paratus vel perdere, vel perire; which would have God peccata vel nescire, vel vindicare non posse. It would have him either unable, or unwise, or unjust, and indeed no God at all. Rather than he will leave his sensual pleasure, he could wish the Justice, and Wisdom, and Power of God to perish. So much of devil is in this will, that it would ruin the infinite maker.

This sin will appear in the full malignity of it, by the remonstrance of some instances. I will for a taste, cull out seven.

1 The malicious and spiteful. Observe this in Corah, and his confederates against Moses and Aaron: Ye take too much upon you, seeing as the congregation is holy: wherefore do ye lift up yourselves? Every word is a lie. All Israel holy? In so much infidelity, idolatry, mutiny, disobedience, what holiness was there? If this were sanctity, what do you call impiety? They had scarce wiped their mouths, or washed their hands, since their last rebellion: yet these pick-thanks say, all Israel is holy. And for Moses he dejected himself; it was God that lifted him up: he was as far from ambition, as they were from sanctification and humility. He sends for them, they come not, and their message is worse than their absence. Is it not enough that thou hast brought us out of a land that flows with milk and honey, to kill • e in the wilderness, except thou make thyself a Prince over us? Egypt shall be commended, rather than Moses shall want reproach. Injustice, cruelty, treachery, usurpation, are objected to him, that knew none of these by himself. He did not take an asse from them; was this Injustice? He prayed for them, while they rebelled against him; was this cruelty? Oh slaves, he made them free; was this treachery? God himself immediately made him their Prince; was this usurpation? Moses could not be faulted, but they were self-willed. Innocence is no shelter against evil tongues: malice never regards how true any accusation is, but how spiteful. Have we none that follow this pattern? None that with venomous teeth break the bag of poison which they bear in their mouths, till it run out in scandals? If the matter were true, yet such a report is uncharitable: being not true, it is blasphemous. Little do they meditate of that quenchlesse fire, which must burn that tongue that knows no other language. Thou shalt not curse the deaf, nor put a stumbling block before the blind. While a man coozens the ignorant, he stumbles the blind: and he that slanders the absent, curseth the deaf: there is little hope of mercy for either. This can be no other, than a self-willed vice.

2 They that despair of proffered grace, and with both hands put back the goodness of God, are willful sinners. Repentance is set before us, like a Simon of Cyrene, to ease our burdens: Desperation, like an Egyptian, doth aggravate our labors. When we are plunged in the inundation of sin, hope would hold us up by the chin, despair would sink us to the bottom: he that rejects his upholder, and admits his overwhelmer, is he not willful? Hope makes a gracious concession; Repent and be saved. Despair returns a willful answer; No, I cannot repent, I may not be saved. O miserable Judas, quem non poenitentia duxit ad Dominum, sed desperatio traxit ad laqu • um.

It is wicked enough, to presume upon sin by the example of others: sanctified humility argues against it. Because David fell into adultery and was forgiven, therefore may I commit the same sin on hope of the same success? Pious fear concludes, He was plagued, though he was pardoned: if I sin by his president, I may well be plagued with him, not pardoned with him. The unthrift left his Fathers house, yet at last returned, and was received: but if I willfully forsake God, it is doubtful whether I shall ever return; and if I would, whether I be ever received. Peter denied Christ, and it cost him many bitter tears: but should I deny him, what rivers were able to wash me clean? To presume, is bad: but being fallen, to despair of rising again, is worse. Others have been recovered, why not I? Is not Christ the same? It comforts a diseased man, to know that his Physician hath cured others more dangerously sick of the same disease. How should it comfort us, to remember that God hath forgiven sinners as grievous? Non tanta mundi totius miseria, quanta Dei untus misericordia. His bounty is not shut, but our hand of faith is not open. Therefore men are not cured, Non quia deficit medicus, sed quia fastidit aegrotus; not because God is not merciful nor skillful, but because the patient is willful. As therefore it is a good rule in all our undertakings; Nec temere, nec timide; to be neither too bold, no • too cold: Not too backward, like those timorous Israelites, There be the sons of Anak: nor too forward, like those over-venturous Israelites, that went against their enemies without asking leave. So in all our fallings; not to weigh our errors in the balance of contempt, lest they appear too small, and not worth our sorrow: nor yet in the balance of despair, lest they seem too great, and beyond pardon. But let us sorrow in hope, and hope in sorrow, and we shall find mercy in both.

3 Contemners of the Word. I have written to them the great things of my law, and they were counted a strange thing. They were not strange or hard to be understood, but men were willful, and would not understand them. Preaching, of all professions, hath the least hope to prevail, for it deals with the will of man. The Lawyer hath only to do with reason, convincing by arguments: the Physician only works upon the body, by proper medicines: the Tradesman goes no farther than the eye, the Musician takes the ear: there is no difficulty in prevailing with any of these, because there is in them a natural propension to receive that is good. Sound reason, fit medicine, fair metals, sweet music, every man likes. But Divinity deals with the will; and that such a will, as hath naturally no disposition to goodness, yea an opposition against it; an averseness, a perverseness in evil: yet to work this will to goodness, is her office. Durus hic labor, for men are self-willed; stubborn fishes, which when we seek to catch, they catch us.

The Spider was weaving a curious net to catch the Swallow: she comes, and bears away net and web and weaver too. We may as well command the Eastwinde to blow West, as convert the will from her natural course. In the law of Ielousies, if the woman were guilty, that drank of the bitter waters, she would presently swell: if otherwise, she was well enough. So guilty sinners, after a draught of these bitter waters, reprehensions, will swell against the Priest; innocent souls are cheered and cleared by it. The Divine eloquence of Paul could not scape this affronting: Demetrius and the Craftsmen made a faction against him. Craftsmen indeed, and so most Citizens may be called Craftsmen; too crafty for the poor Minister, if he speak against their great goddess Diana, Sacrilege. What, attempt to convert men from covetousness? Perswade the will to be just, and charitable? Nay, rather perish Religion, fall Churches, be dumb all devotion, be forfeited all the treasures and conduits of grace, to the uttermost work of salvation, and loss of heaven to boot; men will have their wills. Against these refractorie wills hath the Lord set us to fight: we are warriors, but to bear a rich conquest of wills on the point of our spears to heaven. The Falcon soaring in the air, and spying her game below, strikes wing, and comes down with such a force, that the air suffers violence: the nearer she comes, the swifter she flies, and makes her point bravely when she stoops. Preachers are your servants, to hollow the game to you, the humble service of Christ, and subduing your wills to his: fly to it, follow it close; so you shall fly well, stoop well, stop well, live well, and die well, and make a blessed point.

4 Blasphemers; no excuse shall acquit common swearers from being willful sinners. Custom says much for it, and yet that much is nothing. Children have the wit to swear rashly, before they have the discretion to speak distinctly. Oaths in young men are but the effects of hot blood, and arguments of a brave resolution. Old men swear in choler, to maintain their reputation: what they utter above belief, they borrow an oath to make credible. It is the common opinion; he that will not swear, hath not the credit of a man, especially not the spirit of a Gentleman; but I am sure, he that doth, hath not the spirit of a Christian. It is held a cold and dead narration, that is not interlaced with some blasphemous mention of our maker and Savior. If his life, heart, and blood be not taken to grace it; there is no blood, heart, or life in it.

Is not this willful? What gain, what delight, what advancement doth it bring us? Yet these be the common incitements of sin. Covetousness gets money, pride bravery, lust sensual pleasure; swearing brings nothing but horror and distraction. If it could procure credit to our relations, must our honors foundation needs be laid in the dishonor of God? Did the Lord Jesus suffer such variety of pains, to minister unto men variety of oaths, or to satisfy for the variety of sins? How should they have part of that merit, which in every part they have so abused? O that that name, which is reverend to Angels, and terrible to devils, should be tossed about among the sons of men, without fear or reverence! A complaint, which we have cause to fill up with tears, more than words. Have we so learned Christ, to swear by him; only? Will neither the benefits received, nor those we expect, charm our lips from such rebellion? It is a sin, from which of all evils we have most power of abstinence; to which of all evils we have the fewest temptations; therefore what can it be but Wilfulnesse? Let us think, first, from whence it ariseth; from the first cause of evil, Satan. Secondly, what it bringeth; as many plagues as there be leaves in the Book of God, the evil of temporal punishments. Thirdly, whether it tendeth, unto the last effect of evil, Damnation.

5 Liars, that speak against their own conscience. Every lie is bad enough, yet some are of infirmity. So Abraham dissembled his wife, to save his life: Isaac was taken with his fathers fear, and lied to Abimelech: David to Abimelech, being hard driven seeks to succor himself with an unwarrantable shift: the midwives of Egypt, Rahab of Jericho, lied. All these were weaknesses, they are not imputations. Aliud tacere quod est, aliud simulare quod non est. Omnis hom • , qua homo, mendax: qua verax, non per se, sed per Deum verax. Necessitated, officicious, or jocular lies, make not liars. But to lie, with a set purpose and malicious intent, is this self-willed sin. A liar is one practiced in the trade; as was Ziba. So Paul calls the Cretans, liars: and as much hath been said of the Grecians; Greece mendax. Tacitus and Herodotus are called the great liars. The spawn of Rome hath the Primacie for lying: truth or falsehood is all one to them, so it may make for their turn. The Jesuit seems to be ambitious of the devils prerogative, and fain would be the Father of lies. Among the Indians, he that told a lie thrice, was condemned to perpetual silence; take it on Aelians credit. Happy were it for the Church, if such Ecclesiastical liars were so silenced. Now a simple lie is so evil, that it can be made good by no circumstance; no, not by the glory of God, in the conversion of a world. Whatsoever the School speaks from Saint Augustine, of their Peccata compensativa; as for a man to tell a lie, to prevent a rape or murder: as the two women hid the Spies of Israel, and intelligencers of David; denying them whom they had concealed; to save their bloods: these they call sins that make amends, or recompense themselves. But shall a man speak wickedly for God? Is he ever driven to such a pinch, that be stands in need of our lie? Even this is evil; but to lie with a meretricious forehead, steeled with impudence; this is that self-willed sin, which shall be shut out of heaven among the dogs. The whelps of that Roman litter have thus barked against all the professors of the Gospel, cast frontlesse imputations upon them; traduced the living, belied the dead; against the Truth, against the evident Truth, against the Truth that themselves knew; so grossly, that some of their own blushing pens have confuted their shameless calumniations. Let them have the meed of noted liars, not to be believed speaking true.

6 Perjurers; to lie is wicked, to swear is ungodly; but to swear a lie, most execrable. The Jews oath included seven things; Let bread, water, fire, house, wife, league of Grace, and sepulcher be denied me, if I swear not the truth. Others, with a stone in their hand, throwing it against the wall, and saying, Si sciens fallo, sic me percutiat Jupiter. All Judgments created are too narrow to conceive the guilt of perjury. It dissolves all commerce among men; if there be no truth in us, there is no trust unto us. It makes God an Idol, ignorant of the truth, or else a Patron of falsehood. Yea, it sends up to heaven a desperate challenge of Atheistical defiance, and offers to take God and Truth out of the world. An oath is the end of all disputes; he that violates that, breaks open a gap for ataxie and confusion to invade the world. Wilfull every ways; when a man either swears that to be true, which is false; or that to be false, which is true: or that to be true, which he thinks false: or that to be false, which he thinks true.

Words were first ordained for discovery, not for concealment: they that invert the formal intent of words, do willfully cozen. An oath is the remedy of contention, they that cancel that seal of confirmation, are sworn rebels to all goodness. Ye that be so mad of running to Rome, learn this art before you go; inure your stomachs to digest perjury; study equivocations, as young scholars do fallacies; or else, Quid Romae faciam? mentiri nescio. How intolerable is this before a Judgment seat? He that enters into a Statute, conceives the extent of it to be executed on his body, lands, or goods; Therefore sleeps not till he be sure to perform the defeisance and condition. An oath is a kind of Statute entered into, and acknowledged before the high Judge of all the world: the condition is, to say the whole truth, and nothing but the truth: this is to be extended on goods and lands, peace and liberty, body and soul: O how self-willed, how obstinately mad are they, that cast away all these, by casting away the Truth?

Though Phalaris command, & admoto dictet perjuria Tauro; no terrors should drive us from the horns of the Altar; still let us hold fast the Truth. The witness serves, ne quid Iudex (quia inspector cordis non est) judicando erret. If he be false, he laughs in his sleeve to think how many wise men he hath deluded. I • venal thought Perjurie a disgrace for Romans; Quamvis Cappadoces faciant, equitesque Britanni. The Asians were renowned for perjury, and it seems by the Poet, there were such knights among the Britain's, then. Let those willful damners of themselves take any base course, rather than this: Hoc satius quàm si dicas sub Iudice, vidi, Quod non vidisti. They are called Post-knights; whether because they stand ready at some noted Post for their hire; or because their names are set upon posts, like villains on record; or especially because they ride post to hell. Every man is one letter in the Alphabet, one element in the State. Judges are as vowels, Witnesses as half vowels or consonants; to speak when others speak to them, to sound something with others, nothing with themselves: Mutes be such as cannot plead for themselves, for whom are appointed Advocates. But false witnesses are Diphthongs, double-tongu'd, that breathe hot or cold, as you bespeak them; these mar the sense, and are to be thrown out of Christ's Cross-row. O that our land had no such monsters, that on an hours warning can lend Jezebel an oath, to rob poor Naboth of his life and Vineyard!

Perjurie! why, all disclaim it: but I would to God none would use it. How do subtle Tradesmen ensnare themselves, when they swear with equivocation, having some secret reference to the unknown mysteries of their profession! Let them know, there is a perjury out of the place of Judgment, and this is it: what shifts soever they devise to juggle with their own conscience. This is an infallible rule, what cunning phrase or ambiguous assertion soever they swear withal; God, who is the witness of the Conscience, so takes it, as he to whom they swear, by common construction understands it. And the Buyer departs nothing so loden with the Injurie, as the S • llers soul is with the weight of perjury. Sacred ever, and inviolable be the Religion of an oath; and do not think men are to be coozened with oaths, as children are with counters. The false swearer hath a large share in all the plagues and curses of that Flying Roule. A share! yea, it is marvel that he doth not engross the whole. So prodigious is this sin, that if it be rewarded according to the merit, it scorns any proportion under a whole volume of punishments. I will bring it forth, saith the Lord. God's Will, cuts off all hope of impunity: his Forth, cuts off all opinion of secrecy.

7 Sacrilege is a willful sin. Against knowledge, men know it is injustice: against conscience, their own heart tells them they do ill: against God, who made them: against their Pastor, who feeds them: against the Gospel, that should save them: every way self-willed. The body of this City hears this often at the public Congregation; but it seems, there is only the body, or rather the belly of the City; and venter non habet aures. What's their answer? alas, we so often hear it, that we never mind it. Desperate willfulness! we expect that God should hear us, yet we will not hear him: that he should bless and prosper our estates, when we purloine his. Our Churches be full, but our purses be empty: great Audiences, and small benevolences, are like many sheep, and a little wool. Men give us the hearing, and that's all they give us. We empty our books, we empty our veins, we empty our brains; yet we must leave our posterity beggars. Is it your praises that we hunt for? it is time that our mouths were stop'd with earth, if we should think of any other end than the honor of God. If you give us any glory, you endanger us to vengeance, and so requite us evil for our good. But God forbid, you should profit so little by us, as I am sure we do by you.

But Sacrilege shall find no excuse at the day of Judgment. I shall relate a story, on the credit of a reverend Bishop of this Land, who knew and saw it. There was a Gentleman that had the Tithes of a Parsonage Impropriate; by right whereof he demanded tithe-wool of a parishioner, who was very rich, and the owner of many hundred sheep. He sent him a very small quantity, the servants shown it their master, the master his neighbors, who all acknowledged that he did him wrong. He demanded more, the other denied more; and vowed in his choler, that if he were driven to pay more, he would never keep sheep more, and so deprive him of that profit. The Law compelled him: whereupon he put away his sheep. After which, he presently fell into such decay; that when this Gentleman was buried, (which was not long after) he among the rest of the poor people, stood to receive such alms as were given at the Funeral. He was not alone in this exemplary punishment: thousands have fallen to poverty for this very sin of sacrilege. So dearly doth God pay himself of those, that detain his dues; yea, even while they are transmitted into profane hands. Quàm saepe & juste Deus aufert novem, à non solvente decimam? From them that will not pay the tenth, he takes away all the nine. But, O self-willednesse, thou cause of all this sin and ruin; that dost still harden the hearts of men, and puttest equity out of all hope of recovery! When Politicians turn good Christians, Usurers build Churches, and Poets come to Sermons; then we will hope that God shall have his tithes.

1 Will is one thing which differenceth a man from a beast, and makes him capable of misery or blessedness. Life, sense, appetite, Nec miserum per se faci •• t, nec beatum; but only the will: therefore if the will be naught, man is in worse case than the beast: as by a good will, he is in far better.

2 Will is a rational motion, Sensui & appetitui praesidens. Reason a Director; so man had it: Reason a Follower; so man hath it: Reason a Companion; so man should have it. It is not always moved ex ration, nunquam absque ration: the Will doth many things by reason, and yet against reason, perejus quasi ministerium, contra ejus consilium. Reason is given to the Will, ut illam instruat, non destruct: now if Will refuseth the counsel of reason, what can hinder ruin?

3 Nothing can offend God but the Will, and the Will can offend him without anything else. The good or ill which Infants, men either distracted or sleeping, do, shall not be imputed to them; quia nec compotes sunt suae rationis, nec usum retin • nt suae voluntatis: but if the Will transgress, there is no excuse. Cum nihil liberum habeat nisi se, merito non judicatur nisi ex se. A dull ingenuity, a frail memory, an unquiet appetite, a heavy sense, a languishing life; none of these make a man guilty, nor their contraries Innocent: because these come not from the Will. But a man wills the knowledge of another's wife; he never attains it, perhaps never attempts it; yet is he an adulterer. A man would steal, if he durst: he is a thief though he have stole nothing.

4 Nothing can please GOD but the Will: Nil offertur ditius bona vol • ntate. Praises are but stinking smoke, except the Will be good; that can make them sweet perfumes. Alms are neglected rubbish; except the sanctified Will makes them precious Jewels. The will supplies all defects: the tongue cannot pray, the will is heard: the hand is lame and cannot work, the will performs it: Quic quid fieri vult voluntas, hoc factum reputat Deus. Nihil omnino tam facile est bona voluntati, quam ipsa sibi: nothing is more easy than to will good; yet when all fail, this pleaseth GOD. But where the will is evil, it must answer for all. Voluntas à volatu: whither the will driveth, the whole man flieth. Let us then abhor self-willednesse; and submit our wills to his will that made them. If men will have their wills, know that God will have his will too: and that will of his, which men would not fulfill in obedience, they must fulfill in vengeance. O how much better is it for us, that his will be obeyed, who wills all men to be saved?

5 Consider the virtues opposed to these vices; and first of the former. Presumption is an extreme, the other contrary is Desperation; betwixt them both the mediate virtue is Hope. Despair is hope stark dead, Presumption is hope stark mad, this enrageth it, the other strangles it. Presumption does more than Hope allows, Desperation does that which Hope forbids; Presumption asks no leave of God; Despair fights against God; Hope would be with God. Presumption is a Braggard; Despair is a Coward; Hope is modestly valiant. Presumption challenges the earth; Desperation sinks to hell; Hope is bound for heaven. Presumption is altogether for merit; Despair is altogether for misery; Hope is altogether for mercy. Presumption would be crowned; Desperation would be damned; Hope would be saved. Presumption looks forward; Despair looks downward; Hope looks upward. Let us not presume, quia Deus est justus: nor despair, quia Deus est benignus: but hope, quia Deus est bonus. Desperation takes the next way to hell; Presumption goes a little about; but both these extremes are reconciled in hell.

Hope is a Virgin of a fair and clear countenance: her proper seat is upon earth, her proper object is in heaven. Of a quick and piercing eye, that can see the glory of God, the mercy of Christ, the society of Saints and Angels, the joys of Paradise, through all the clouds and orbs; as Stephen saw heaven opened, and Jesus in potioribus Dei. Her eye is so •• xed on the blessedness above, that nothing in the world can remove it. Faith is her Attorney General; Prayer her Solicitor; Patience her Physician; Charity her Almoner; Thankfulness her Treasurer; Confidence her Vice-Admiral; the Promise of God her Anchor; Peace her Chair of State, and Eternal Glory her Crown.

6 Against Self-willednesse I oppose Humility and Meekness; a submissive heart, yielding to be disposed by God's wisdom, and to be governed by his will • throwing a man out of himself, and laying him at the feet of his Maker. He that fights against his own will, as against his worst enemy▪ and had rather lose hi • own heart, than his heart should lose God; this is a man of blessed meekness. It is not pusillanimitie, but the greatest courage, for it over-comes a man's self: not that the will ceaseth to be, but to be rigid and refractory. It is better to have passions well-ordered, than to have no passions at all. Blessed are the meek: while they live, they shall be quiet on earth; and when they die, they shall be safe and glorious in Heaven.

The self-willed is a slave to the worst part of himself, that which is beast in him, governs that which is man: Appetite is his lord, Reason his servant, Religion his drudge. His five senses are all the articles of his faith; and he had rather be a famous man upon earth, than a Saint in heaven. He likes nothing, for any goodness, but because he will like it: and he will like it because others do • ot. If an unseasonable shower cross his recreation, he is ready to fall out with heaven, and to quarrel with God himself: as if he were wronged, because God did not take his times, when to rain, and when to shine. He is a querulous cur that barks at every horse; and in the silent night, the very moonshine opens his clamorous throat. All his proceedings are so many precipices, and his attempts peremptory. He hath not the patience to consult with reason, but determines all merely by affection and fancy. There is no part about him, but often smarts for his will. His sides before with stripes, and thank his will for it. His bowels are empty, and complain that his will robs them of sustinance. Yea, not seldom, his will breaks the covenant, and his neck pays the forfeit. He is the Lawyers best client, his own Sycophant, and the devils wax, to take what impression he will give him. To have his will upon his neighbor in a suite of law, he will hazard his salvation. Saul enquires of the Lord, and he answered him not: he seeks to a witch, and she answers him. He must have his will: if God will not answer him, Satan shall. Flectere cum nequeat Superos, Acheronia movebit. Wilfulnesse hath no hope to prevail with the Lord, therefore solicits the devil.

Though we be sinful, let us not be willful. Weakenesse finds pity, willfulness deserves penalty. We sin too often against our wills, too often besides our wills, too often with our wills; but let us not be self-willed. Let us subdue our lusts to our will, submit our will to reason, our reason to faith; our faith, our reason, our wills, ourselves, to the will of God. He chargeth us to keep his laws, we have not kept them: having sinned, he calls us to repent, and offers pardon: how gracious is this goodness! O let our humble sorrow, and answerable faith, at least say, Amen.

When God first made man, he set all in a perfect harmony: by one act of rebellion, all was put out of frame. To reduce this shattered family into some order, there was a Council called: Reason, Will, Memory, Imagination, Affection, and Sense. Everyone knew his office: Sense was to perceive for all; Affection to like or dislike for all; Will to desire for all; Imagination to invent for all; Memory to record for all; Reason to judge for all. Sense was to be the Cater; Affection the Taster; Imagination the Steward; Memory the Secretary; Will the Controller; Reason the Judge, to approve or disallow for all. All the rest were contented with their places, saving only the Will; and she took it in scorn that Reason should be above her. Hereupon they began to contest about it, and the contention grew hot. Reason gave many reasons, why she should be chief: first, because it was so from the beginning, and Innovation in any state is dangerous. Secondly, if all should not be ruled by reason, there would soon be a dissolution and confusion of the family. Sense would be out of taste; Affection would mistake; loving where it should hate, and hating where it should love. Imagination would provide nothing but noxious things; Memory would set down nothing but bad Items; yea, Will her self would employ all the rest to mischief; should not Reason direct. But for all this, Will would not be disputed out of her usurped regiment: so they fell to siding: Sense and Affection presently close with Will; Memory did not yield suddenly; but perceiving what power Will had over her, and that she could remember no more than Will, would have her; she also takes her part.

Reason hath now none left but Imagination, and that stood to it stoutly. Still the quarrel increased: crafty Imagination finds out this trick; that they two should reign by turns, and divide the life between them. Will should rule all the waking part, and Reason all the sleeping part. Will was contented with this motion, but Reason disdains that she should have nothing to do but when man was asleep. Will knew there was no way to win Imagination by force, yet she might be corrupted, being an officer that would take bribes. Temptation prevailed with her too; so that now by a general consent, Will is made Queen-regent, and Reason but her servant.

Yet Reason would not so give over her just title; but having one friend that was not called to counsel; she solicits her to plead her cause; this was Conscience. At whose approach they all began to tremble, and by her arguments were moved to dislike their choice. But when Will saw them begin to shrink; with an austere look and frowning brow, she commands them on their allegiance to obey no other Princesse but her self. Conscience taxeth her of pride, and usurpation; because the high Sovereign had appointed Reason for his Lieutenant and Vice-roy, to govern this little Isle of Man. But Will replies; Argue as long as you please, I am Will, and I will have it so. Then she charged Sense to stop the mouth of clamorous Conscience, and Affection to blind the eyes of Reason. Thus while honesty cannot speak, and wisdom cannot see, Will is crowned absolute Queen. Ecce voluntatem; Dominam cognoscite vestram. Sic volo, sic jubeo; stat pro Ration voluntas. Where Reason is subjected to Sense, and Appetite sways Conscience, and tyrant-Will does, undoes all; that state unhappily must perish.

This is that Self-will, which rules in all men by nature: but the supreme Emperor takes pity on some, and sends down a new Governesse to hem, Grace. She at once, opens the eyes of Reason, and the mouth of Conscience, deposeth Will from her usurpation, disgrades both her favorites, Sense and Affection; does not put them to death, but makes them good and serviceable to Reason; turns vain Imagination into divine Contemplation; changeth the disposition of Will; of wild and haggard, makes it morigerous and mansuete. Yet is Will thus decrowned against her will; often she rebels even against Grace, and sometimes gets the better; and will always make one, though she cannot be alone, and chief in the Regiment. Divisum imperium cum Jove Caesar habet. This war is in the sanctified: in the rest, Will her self, or Self-will is the great Mistress, and rules all, till she bring all to ruin. How can it be otherwise, when the feminine powers are more potent than the masculine? From all our enemies, especially from our own natural wills, good Lord deliver us.

They are not afraid to speak evil of dignities. There is no one absolute king among men, but he that is the king of all gods. Therefore earthly monarchs must walk by a rule; which if they transgress, they shall be as surely accountable to him, as they are accountable to none but him, that ordained them. If they command unlawful things, Contemne potestatem, timendo majorem potestatem. The devil hath power, and power from God; but it is Potestas Permissionis, non Commissionis: therefore to be resisted. The magistrate hath Power; which if he abuse, that is by permission: but the Power it self is by the Commission of God. Therefore it pleaseth the Lord to officiate his Ministers in this employment: with due reverence to instruct the Prince in governing; as by divine authority to conform the subjects to obedience. When Saul was chosen, because the observance of a king was uncouth, Samuel is set to inform them: otherwise, novelty might have been a warrant for ignorance, and ignorance for neglect. There be reciprocal respects between the Prince and his subjects; which not being observed, Government languisheth into confusion; these Samuel teacheth them. He was their Judge, he is still their Prophet: he must instruct, though he may not rule, yea, he will instruct him that shall rule. Conscience binds every Samuel's endeavor, to keep even terms betwixt the king and people: prescribing to the one moderation and equity, to the other humbleness and loyalty. Divinity is a mistress for the highest masters of men; and the Scripture is the best man of counsel for the greatest States-man in the world.

Now because government is then best, when it hath one head, and many hands; the supreme hath need of subordinate powers. It was the Egyptians emblem, whereby they figured government, Oculum cum Sceptro; an Eye and a Scepter. The Prince is but a man; therefore he must see by others eyes, and execute by inferior hands. The burden of authority is too heavy for one man's shoulders, I am not able to bear you myself alone, saith Moses. Therefore his father in law casts him a module for a polity in Israel: which, howsoever at first it passed under God's correction, yet after being seen and allowed by him, and being practiced by Moses; it became of good policy sound Divinity; of private counsel, a general oracle, serving for substance all times and places. Solomon was the wisest king, yet he had his grave Counsel, sage experienced men. Ahasueru • would do nothing in the removal of Vashti, but by the consent of the seven Princes. The house will not stand without these pillars; and where they are sound, we may say of that kingdom, as the Traveler reported that he had seen, in England Pulchrum Regem, in France Pulchrum regnum, in Spain Pulchrum Senatum. There may be a great sacrilege committed in Israel, and yet Joshua not know of it: some errors will escape his best vigilancy. That sin is not half cunning enough, that hath not learned secrecy. It is no blame to authority, that some sins are committed privately. Only the Eye of omniscience is able to find men out in their close wickedness. There is no Family, no society so holy, but it may be blemished with some malefactors. It is enough for the magistrate to punish manifest offenses: we cannot expect, that the sight of the eye, or reach of the hand should be infinite.

There must be therefore Counselors of State, and Captains of war; Peers, Judges, Magistrates, yea and inferior officers: Rulers of thousands, of hundreds, of fifties, and of ten's: as we have Chancellor, chief Justice, Judges of Assise, Justices of peace, Customers, Cunstables. That Instrument is not in tune, where any of these strings be false. Joseph was Pharaohs right-hand, Abrech, Pater Patriae. Though the Prince, like the Sun, yield his light and comfort to the State; yet bad Magistrates under him, aiming at their own private ends; like clouds or malignant stars, may hinder the influence: yea, they are like bad winds, that wither that part of the State. Whereas the errors and distempers of Princes have been qualified by virtuous deputies. Now, because there is no power but from God, therefore not the least of these subordinate and ministerial Governors must be despised, without peril of his displeasure.

In the discharging of this Artillery of hell, against the Glories and Powers which God hath ordained, we may consider four particulars; the Bullet, the Musket, the Powder, and the Mark. The Musket is the malice of the heart: the Powder, the spitefulnesse of the tongue: the Bullet is Maledicentia, Blasphemy, disgracing of Magistrates: the Mark or But is D • gnities. This piece is charged with three deadly bullets; libelling, murmuring, mutining.

1 Libellers think it a point of wit to traduce Magistracy; and what they dare not own for fear of censure, they dare invent without fear of hell. Scandals of great men have seldom any fathers: they kill, and make no report. Like the Pasquin in Rome, the Image or Tiber bridge; that does all. It is a base and penurious argument of wit, to disgrace those in private, whose innocence they may envy, cannot tax. In veteri Comoedia, the persons of men were represented and abused; but they were Barbarians. The faults of great ones are to be reproved by the reverend Fathers of the Church: the Stage and Poet, with jests and Satires, may not attempt it. It is dangerous to play with that, which angers GOD. I know that some vices are beside their malice, ridiculous; and the sottish humors and passions of men are shamed in being presented. But that is a treacherous hand, that steals away from Statesmen their reputation: while they blemish their sufficiency, they covertly condemn the State that chose them. Thus may the Council, the king, yea, the King of heaven be wounded through the sides of a mean Magistrate. There is nothing that the Law allows, but the m • lcontent censures: what it forbids as dangerous, that he pumps his wit to justify. Where the gate stands open, he is seeking for a style; and what he cannot convince, he will vellicate. Thus like a Grasshopper at Christmas, he looks back upon harvest with a lean pair of cheeks, and curses that, which he never had the grace to apprehend as a blessing.

2 Murmurers, though they disperse not written scandals of the Magistracy, yet mutter out repining exceptions against their actions. Such were in Israel: the people want water, and instead of praying to God, they murmur against Moses. Alas, what hath the righteous done? He made not the wilderness dry, nor the waters bitter. But he was their Conductor! yet, as he led them, so God led him: the Pillar guided Moses; as Moses guided the people: yet they murmur at Moses. How mad is impatient man, when he wants his natural desire, and spiritual grace withal. If men cannot have their wills, to invade the inheritance which the right heir keeps from them; or suppose they be injured, and may not have redress in that manner and measure themselves prescribe; presently maledicunt Principi, they murmur against the Magistrate. And what Prince can hope to be free, when Moses could not escape? Never Prince so merited of a people: he endangered himself to Pharaohs utmost cruelty; he brought them from a bondage worse than death; he interposed himself betwixt God's anger and them: one would think, that no death could have opened their mouths to speak evil of Moses. Yet such is the hard condition of authority; that if men fare well, they applaud themselves: if ill, they repine against their Rulers. Moses wanted water as well as they, yet they ask Moses for water; What shall we drink? The body cannot be distempered, and the head at ease: the King must needs feel the people's misery. If they had seen him furnished with full vessels of sweet water, while they were turned over to the bitter, there had been some color for murmuring: but the Ruler wants water no less than themselves. Murmure not ye, as they did, lest ye be destroyed of the destroyer, as they were: let their vengeance make us tremble. Be silent unto the Lord, lest he answer you again in fury.

3 Mutiners so speak evil of dignities, that they raise up evil against Dignities. Corah stirs up a faction against Moses; Why dost thou make thyself a Prince over us? A man could not think of an honor less worth his emulation, than the Principalitie of Israel. They were a people that could give nothing, a people that had nothing, a people whom their Leader was fain to feed with bread and water: they paid him no tribute, but ill words: his command was only a burden to him; yet was it an eye-sore to them; Ye take too much upon you. Nothing can be more pleasing to the vulgar, than to hear their Governors taxed, and themselves flattered. This mutiny soon brought in a rout of rebels. He that poisons the people with a mal-opinion of their Prince, is the most dangerous traitor. To rip up the faults of kings, is bold impiety: but to charge them with faults they have not, is shameless blasphemy. So Absalom spoke evil of his own Father.

No music is so sweet to the ears of the giddy multitude, as to hear well of themselves, ill of their Princes. Absalom need not wish himself on the Bench: every man says, O what a courteous Prince is Absalom? What a just Ruler would Absalom be? How happy were we, if we might be judged by Absalom? Thy matters are good! It might be some monopolie, some pestilent Patent of engrossing, some malicious accusation; yet all is good matter with Absalom. There is none to hear! their own eyes saw this to be false: daily were causes heard and judged, offenses heard and punished. If some officer were so corrupt, that an appeal was just; shall the King be blamed? must the Prince answer for every act that his subject does? David had more of such blasphemers; Shimei curseth him to his face. Durst he do thus among his armed troops? yes, it is the mark which our Apostle sets on these reprobate blasphemers; They are not afraid to speak evil of Dignities. Doubtless, that clamorous tongue had secretly traduced the good king long before: therefore is now given up to the rage of frenzy; that the mischief it did owe his heart, might now be paid home. What can they look for, that slander the footsteps of God's Anointed, but the name and doom of Shimei.

The greater the Persons, the more censurable be all their actions. What can a Prince do so acceptable to the g • od, but lewd men will mis-interpret it? Every tongue is ready to speak partially, according to the interest he hath in the cause or patient. If a Statesman have done a private person some but imagined wrong; how doth he clap, leap, and rejoice at his downfall? It is not possible that Dignities should be free from imputations: their innocence can no more protect them, than their power. This shot flies not at random, like the Syrians arrow at a venture; but is charged and discharged on set purpose to dishonor God, in wounding the honor of his Anointed.

The Engine that carries this mischievous burden, is the Tongue. Leviter v • lat, sed graviter violat. It is but a little member, but the nimblest about a man: able to do both body and soul too a mischief. How many propter sol • tas linguas have catenatos pedes! If you ask what cast such a man into prison? his lavish tongue. Paul tamed his whole body: he that undertakes such a work begins at the heart, then next of all to the tongue. Shall I think that he fears GOD, that tears God? or, Deum timere, and Regem non honorificare? Some dogs bark not for curstnesse, so much as for custom: yet this at best is but a currish quality. To toss the weaknesses of Magistrates in common discourses, though they wish them well as they say: argues a proud heart. The disease sometimes appears not to the patient himself; yet when he talks idly, the Physician knows he is sick. A man blasphemes God or the Prince, scandalizeth the nobles; yet says he means well, and is friends with God and the world: but does not his talking idly declare him to be sick? will the Law understand him otherwise in trial, or the Lord in Judgment?

The tongue is a world of iniquity. Si pars, quid totum? If so little a part be a world of mischief, what is the whole? Shall a man discharge his piece at an unlawful mark, and then say he meant no harm? The tongue is a fire? like fire indeed: propter calorē, it is as hot as fire: propter colorem, it is as red as fire: for agility, it is as nimble as fire: for ambition, it is as aspiring as fire; it hath a spite at what is above it. Like the Italian needle, that being thrust into the body, kills invisibly. Semper meminerimus in quo erratum est. Lord, keep my lips from evil, and my tongue that it speak no g •• tle. Keep it, who can? None but the Lord. Oret lingua, ut dometur lingua. He suffers man to tame all the creatures, but man himself he reserves to his own taming.

The Powder that chargeth the tongue, and carries this shot of blasphemy, must needs be malice: a tumour of cursed-heartedness, the salt-peter of a rancorous hatred, boiled in choler to an extraction of mischief. This is a disease that tormenteth all abundance, and embitters men's contentments. When Ham •• reckoned up all the glory, promotions, riches, banquets, graces of the King, favors of the Queen, respect of the Nobles, that were done him; yet he concludes; All is nothing, so long as Mordecai sits in the kings gate. Mordecat's cap was not the cause, but Haman's malice: nothing can serve, but he must be his enemies hangman: but though he meant it not, he built his own galhouse. It is just, that malice should first hurt a man's self, as fire in his bosom burns him, before it touch others. How dares the malicious come before God in prayer, that judgeth hatred man-slaughter? He presents himself, if not with hands, yet with a heart embrewed in blood. The Jews gnashed at Stephen with their teeth. This is to show the tricks of hell beforehand; gnashing of teeth: they shall have enough of it there.

This is that murderous shot, forged in the furnace of hell, and charged in the bellies of popish Emissaries, to be discharged against the honor of worthy Magistrates, yea glorious Princes. Who cannot but know, that their tongues are full of this virulency, when their books are stuffed with little else? As if they would proclaim to the world, how villanous that Religion makes them; and that they are bound to traduce Kings. Instead of proposing the lives of Saints to imitation, they are still exposing the lives of Princes to suspicion, yea to conspiracy. Do they this without authority? No, but in the name of the Pope, as that Philistine cursed David by his gods. Yea, hath not the Pope in his own name, cursed them? His excommunications, execrations, rejection of Princes; what is this but to speak evil of Dignities? Indeed this hellish zeal hath been so hissed at, that some of them are now somewhat ashamed: therefore like the devil in the Serpent, the Pope makes use of another's tongue: the Jesuit undertakes it for him; that large spoon which the Roman Hierarchy devised to eat with the devil: who though he were found out since the invention of gun-powder, hath not done less mischief. The whole trade, study, and profession of that Order, is maledicere Principibus. But Lord, though they curse, bless thou: thy blessing shall do us good, when their curses hurt none but themselves. Let Dignities comfort themselves against these evil speakings, as David did in the persecution of Shimei; It may be the Lord will requite me good for his cursing this day. It may be, yea it hath been, and we trust it shall be, that God will bless us the more for their cursing. It may hitherto be written as a Motto on the Kings Crown: Videntis & Viventis: he sees and lives; his enemies perish, himself prospers.

The Buts at which all this pestilent ordnance lets fly, the Apostle calls Dignities, 〈 in non-Latin alphabet 〉 Glorias. They are also called God's, not by nature, but by office; 〈 in non-Latin alphabet 〉 , for their calling: 〈 in non-Latin alphabet 〉 , for their order and place: 〈 in non-Latin alphabet 〉 , for their honor and respect. God hath not only set them as Vicegerents in his own room, but also enabled them with gifts for so great a designment. Though not many noble and great be called to the grace of Sanctification, yet they are to the grace of Administration. When God called Saul to be a King, he gave him another heart: he lifted up his thoughts to the disposition and pitch of a king. The calling of God never leaves a man unchanged: nor does he employ any in his service, whom he does not enable to the work he sets them about. Especially, when he makes Dignities, sets them to supply his own place, and to the representation of himself. It is no wonder, if Princes excel the vulgar in gifts, no less than in honors: their Crowns and hearts are both in one hand: and if that did not add to their spirits, as well as to their states, there were no equality.

Yet when Saul was chosen, and all the people shouted, God save the King, there were some Sons of Belial, that despised him. It is a vain ambition that seeks to be loved of all. When God commands us to have peace with all men, he adds, if it be possible. Favor is more hard to attain than peace: many forbear to trouble us, that yet do not love us. Goodness cannot be without exceptions; therefore is not to be sought abroad, but in ourselves, and the conscience of our well deservings. But what shall we say to those men, that will be scanning of kings, and censuring all their actions, yea charging their innocence with aberrations? How plainly hath God interdicted it? How doth Saint Paul disclaim it? How did Solomon threaten it? Rulers were no Christians in Paul's time; yet how earnestly doth he persuade to obedience? With what reverence did he appeal to Caesar? With what humility and apprecation of happiness, Vivat Rex; with what deprecation of evil, This dream be to thine enemies; did Daniel speak to the king of Babel, a king that served not God.

How are we blessed of God, and have cause to bless God, for our government; unparaleld by any about us, unexampled by any before us. Good Kings are no ordinary blessings; a worthy General is worth half an army: such as Moses and Joshua were; whose faith fought more for the campe, than the campe fought for them.

Governement is not only civil, but ecclesiastical: not only Moses must be obeyed, but Aaron must not be despised. I would to God, these Dignities did never disgrace themselves: that they would not be forward to rob the Church, who are set to patronize it; and make themselves examples of sacrilege. O that our consciences could say this is false, or that demonstration made it not too true! Thus they that are set in Judicatory places, grow into contempt, by doing things contemptible. Yet may not their Dignity be despised, under pain of a higher censure than theirs, even of God himself. The Lord hath often done good to his Church, even by those Instruments whom for their sins he means to cast into hell-fire. It is hard indeed to find Bonum Iudicem, and malum hominem, a good Judge and a bad man under one skin: if they could be joined, yet when the bad man goes to hell, what shall become of the good Judge? But personal corruption cannot bar Primitive Institution. The sins of Governors are their own, the Governement is God's, and must not be despised.

Yea, there is an inferior Dignity, yet a Dignity: every Minister is, or at least should be, a Governor of his flock. But now the sheep are such perilous beasts, that they will govern the Shepherd; children will teach their fathers to speak, and Rectors must be regulated. Such is the contempt of this Dignity, that it is a high favor if the Preacher may be heard in the Pulpit: out of it, there is not the most illiterate Mechanicke, but thinks himself a wiser and a better man. In all things he is held the meanest of the parish, till it come to any payment or tax, and then they will honor him so far as to rank him with an Alderman. But for his Governement over his charge, this is held but a mockery: when they speak of a Minister, the ordinary question is, Where doth he serve? But, Where doth he govern? this would be a non-sense in the worlds opinion. Indeed we are your Servants for Christ's sake; yea, we will be your footstool, or if you can devise a vassalage lower. But let us tell you the truth; If you honor Christ, you cannot despise us; and if ye do despise us, you do not honor Christ; and if ye honor not him, he will never honor you. And while you calumniate our persons, or abridge our just means, you are so far from honoring us, that you rob us; and while you rob us, you rob Christ of his glory, and your own souls of comfort: and you shall sooner blow up hell with trains of powder, than break the chain of this dependant truth.

Glories they are, why then should they not be glorious? Let their pomp, their apparel, their diet, their dwelling, be all magnificent: let nothing be wanting to their State, upon whom depends the state of all. They come within this compass, that speak evil of these things: maledicunt Regi, qui maledicunt Regalusti. Again, Dignities they are, therefore should be worthy; and that in two respects: worthy of their admittance, worthy in their performance.

1 Worthy of admittance: when they be chosen to govern others, that have not learned to govern themselves, the republike rues it. Woe to thee, O land, when thy king is a child. I will give children to be their Princes, and babes shall rule over them. Children in understanding, not in respect of innocence. A fool cannot be harmless; they are truly good, who best know why. In the election of Magistrates, let God be consulted; without whom, Samuel himself will take seven wrong before one right. Do not think everyone sufficient, that thinks himself so. Ambition is an argument of unworthiness: the Olives, Vines, and Fig trees refuse this honor; Brambles will catch hold on the sleeve for preferment. Ne sit qui ambit: let him never speed that sues. They that are worthy must be sued to; they are sooner found in retirement, than popularity: as Gideon was in the barn, David at the fold. They know offices to be callings, and will not meddle with them, till they be called to them. Let such be preferred, not as would have places, but such as places would have.

But, O misery of our times! Dignities be made, not by the worth, but by the weight: not who deserve best, but who bid fairest. Money can provide a man a place, no matter how he be provided for the place. If you ask a thief in an office, How camest thou in hither? he must answer with that Roman Burgess; With a great sum of money. Churchmen are condemned for buying of Benefices, and that commonly by those that are the Sellers of them. They make that punishable in us, which they hold allowable in themselves: as if they would compel us to go to heaven, while themselves are content to take the other way. I know it is fearful enough, to have the charge of souls bought and sold, with a Who gives most? But is the fault only in Benefices? do not Lawyers buy offices and civil Dignities? This is not Simony, is it not worse? That wicked president of corruption had two names, Simon and Magus: if the buying of Benefices be Simony, the buying of offices may well be termed Magicke. These places prepare for Judicature, and so it lies in them to hasten or delay Justice, to guide or misguide the proceedings. He that hath bought his place dear, will hardly afford the client a reasonable penny-worth of Justice. This is not to come in at God's door, but at the devils window. Such be unworthy Dignities.

2 Worthy in their performance, and executing the place. They must be, First, Non timidi, no dastards: they had need be heroical spirits, that must oppose the current, yea, the torrent of vices, and do Justice when a great man says, No. How was Gideon's army disquantitied? upon the Proclamation, Let the fearful be gone; two and twenty thousand slunke away. Yet this is not enough; more cowards must be cashier'd. If ours were so served, I fear of so many thousands there would scarce be three hundred left. The Athenian Judges used to sit in Mars -street; to show, that though they wore Apollo's robes, yet they had martial hearts. Constantine was termed that male-child, for his courage and resolution for the truth. A soft and flexible nature is not able to say Injustice nay, when it comes with high looks. Cowards are slaves to those above them, Sycophants to those equal with them, tyrants to those under them. Commonly, courage comes from Blood and breeding: Eagles produce eagles, and dunghill cockes beget cravens. Blessed is the Land, whose Princes are the sons of Nobles. Not but that God can alter this, and raise as worthy men from cottages, as from Palaces. Gideon was a Thrasher, David a Shepherd, yet both mirrours of valor, reckoned among the Worthies. But a timorous Magistrate is a Hare in a Lions seat; the frown or check of a great one is able to fright him from his conscience. So we have seen a Natural tied to a Post with a straw, which he durst not break. These dare meddle with none, that dare meddle with them.

Next; Non tumidi, not proud and disdainful. Some when they have got an office, look big upon their old acquaintance; as if their Dignity were a Dropsy to puff them up. Now they think, they may swear by authority, and oppress by license; their place will bear them out in it. When we see such an one upon the Bench, we may think truly, he would better become the Barre. These hold Religion a disparagement to Gentry, and fear nothing more, than to have a name that they fear God. Their Place to such is held a Chair of honor, and a Stoole of ease, and a Farm of commodity, and a sword of revenge; not a calling of labor, wherein they must do much good, or receive much blame.

Lastly, Nec cupidi; it is too base and sordid for honor to be covetous. What is not cheap with him, to whom money is dear? He will sell the truth, sell his friend, sell his country, with Ahab sell himself, for money. Such if they be officers, study new pullies and winches to derive larger fees: their words be casting nets, no fish scapes them. If Lawyers, they will sell both their speech and silence, their clients causes, and their own consciences. While the golden stream runneth, the mill grindeth: when that spring is dry, they advise them to put it to comprimise, and let their neighbors end it; the fools might have done so before. But let Dignities take care, that the people may grow rich by them, and not they by the people.

The good Magistrate sits on the Judgment-seat, with as great (though not so slavish) fear, as Olanes did on the flayed skin of his father Sylannes, nailed by Cambyses on the Tribunal: or as the Mahometan council, when they think the great Turk stands behind the Arras, or at the dangerous door. When greatness of power, or nearness of friendship brings an unjust suit before him, requesting his favor in it; his heart replies within him; How shall I judge so, and answer the Lord when he comes to judge me?

Thus should Dignities walk worthy; as Paul said to Timothy, See that no man despise thee. As they would not be contemned, they must not deserve contempt; if they do, God can pour contempt upon Princes. The lowest officers are not here excused, for if the inferior fail in their duties, it will trouble the supreme to repair it. The fixed stars be the greatest and highest, and have their light and influence; yet is it the Sun and Moon, the lowest and nearest orbs that govern the world. Be the Bishop never so learned, if the Parishonal Priest be negligent or ignorant, the people are still untaught. What can the eye do, if the hand be unserviceable? It is the ground-wind, not the rack-wind, that drives mills and ships. In the Clock of Justice, the least pin or wheel being irregular, disorders all.

Dignities be Difficulties; and the Rent of labor considered, the good man hath but a hard bargain of his Honor. I wonder not, if the wise man be rather hailed out of his privacy, to such preferment: for he weighs the charge as well as the credit, the danger more than the gain, of high places: knowing the chair of honor to be as tickle as Eli's stool, off which he may easily break his neck. I cannot blame Saul for hiding himself from a kingdom; especially so troublesome an one as Israel then was. Honor is heavy enough when it comes on the best terms; much more when all men's cares are cast upon one, most of all in a distempered State. To put to sea, is not without danger at any time; but what safety can he expect that launcheth out in a storm? The quietest Throne is full of cares, the unquiet of perils. These drove Saul into a corner, to hide his head from a Crown, that he chose rather to lie obscure among the baggage of his tent, than to sit gloriously in a Chair of State. Dignity in such a condition Ta • timere cogitur, quàm timeri. They often drink worm wood in a cup of gold, and lie in a bed of Ivory upon a pillow of thorns; that they may say of their glory, as he did of his Robe; O nobilem magis quàm felicem pannum! If the ambitious knew what cares, fears, and dangers, dwelt within the hoope of a Crown; though it lay at their foot, they would not stoop to take it up. But the Divine arm that sets the Diadem on their heads, doth there maintain it. If they uphold his kingdom, he will uphold theirs. If they will have God to be mindf • l of them in his mercies, they must be mindful of him in their business.

HEere is an Argument à Majore, against them that inveigh against Authority; in that they take more upon them than the very Angels themselves. First, They are weak; the Angels are powerful. Secondly, They are wicked; the Angels are holy. Thirdly, They are bound with the fetters of Mortality; the Angels cannot die, and are at perfect Liberty. Fourthly, God hath subjected them to Magistrates; the Angels know no Superior but Christ and God himself. Yet these men rail against Rulers, the Angels do not: these dare, the Angels dare not. Plus advent, qui minus valent. The impotent are most audacious.

But this seems marvelous, that the Apostle should acquit the Angels from being contumelious against Magistrates. For why should they be enemies to that sacred order, whereof they know God to be the Author? Why should they use up against that Power, which is joined with themselves in the same Ministry and deputation?

These doubts have made some of opinion, that this is meant of the evil Angels. But that exposition must needs be full of absurdity: for why should he excuse devils from blasphemy, whom he knows to be the fathers of blasphemy? Or make Satan so favorable and modest, as if he durst not meddle with kings? Whereas his malice is deadly against all men, but most impetuous and violent against Princes. Every kingdom on earth is an eye-sore to the kingdom of hell. Government conforms men to civil obedience and peace; both which are hateful to the fountain of sin and fedition. It is his main policy, to bring in anarchy and ataxy. Give him but way to break our ranks he will soon rout and vanquish all our forces. He fears not to curse nor cross any king upon earth, that is not afraid to blaspheme the King of heaven.

It must therefore be understood of the good Angels. But why are they justified from the blasphemy of Princes? Kings are their special charge, they are the invisible guard of Majesty: Protection they afford, never malediction. Answer, Distinguendo tempora, concurrent omnia. Let us distinguish of the time, and all will be easy. In those times, the Magistrates were cruel, bloody, savage wolves, sucking the gore of Christians, haters of the Gospel, enemies of Jesus Christ. Now the holy Angels had the custody of the Church, the tuition of every believing soul. Therefore those tyrants, that so persecuted their charge, must needs be hateful to them. Yet they so qualified their just displeasure, that while they abhorred the Princes, they honored the Principalities: they hated the men, as the instruments of the devil: reverenced the Dominion, as the ordinance of God. This moderation is in the blessed Angels; yet such fury is in human or rather inhumane beasts.

This I take to be true sense. For the Power and Might of Angels, how far one is more puissant than many men, and how innumerable those armies be; I refer you to some of my former Tracts. Their Power makes for our comfort, being exercised in our protection. In our infancy, devils assault our cradles; as a Familiar was said to remove Maurice in his swathbands; but Angels beat them off, as Abraham drove the fowls from the sacrifice. In our strength, devils strive to pervert our goings; persuading us to leap from pinnacles, to attempt impossibilities or dangers: Angels then keep us in our ways. Devils would devour our substance, children, servants as they did spoil Job: Angels defend us from their rage, as they did defend Jacob. The Pestilence rageth in the streets, Angels keep it from the tabernacles of the righteous. Devils seek the ruin of kingdoms; it was Satan that tempted David to number his people, by which he lost such a number of his people: Angels fight for their defense, as that Angel did for Israel against the Prince of Persia. Angels were the Ministers of the Law, an Archangel the messenger of the Gospel, he that was Gabriel, which signifies, the strength of God, came to bring news of the God of strength. One Angel slew one hundred eighty five thousand enemies in one night: one Angel cheered millions of souls by the tidings of one day. This is their Might, and this is their Ministry ordained for our good by the God of mercy.

Whereas the Ang • ls, &c.] Angels do reverence to the institution of God; and are so far from accusing bad governors before the Lord, that they honor their Principality in the world. Indeed evil Magistrates have plagues enough waiting upon them; more than pleasures or flatterers. Heliogabalus thought by the policy of his head, to prevent the extraordinary hand of God: he provides himself silken ropes, golden swords, poison in Hyacinths, a turret plated with gold, and broidered with precious stones; thinking by some of these engines to have ended his irksome life: yet he died the death that God had appointed him. But Angels are not enemies to Sovereignty: there is order among themselves; some are higher, some lower; and they obey one another, if not ex pracepto, yet ex consilio.

The world could not consist without order: this sublunary globe depends on the celestial; superior causes guide the subordinate. At the first was one confused heap of materials, but then it could scarce be called a world. God's fiat, which did put an order, visibility, and harmony to things, made it a world. Inequality is the ground of order; one star differs from another star in glory: and this was with God's approbation in the review. If the elements were of equal force, none more operative than another; the world would be like a sea becalmed: fire should have no predominance; nor heat, the parent of generation, above unactive moisture; nor Summer be distinguished from Winter. There must be a disparity among men; all may not be rich, nor all Rulers: but some to command, some to obey; some for the Throne, some for the mill. Unisons make no good music, nor is equality any degree to perfection. The Host of heaven knows and keeps the rules of subjection and superiority: there be Two great lights; the Sun to govern the day, and the Moon the night. But for this Entaxy and orderly disposition, all would fall to ruin.

The Angels bring not railing accusation against them before the Lord.] Of this that our Apostle sets here down generally, Saint Jude gives a particular instance. Michael the Archangel, when contending with the devil, he disputed about the body of Moses, durst not bring against him railing accusation, but said, the Lord rebuke thee. Give me leave a little to insist on this example. The occasion of this strife was about the body of Moses. Why, what did Satan care for the carcase of Moses, when his soul was gone to glory? That old politician had a reach in it. Moses though he were often despised living, was highly reverenced being dead: and they that said of him while he was in the Mount, As for this Moses, we know not what is become of him: could wish, when he was taken to the mount of heaven, would we had our Moses again. If therefore the devil could have found out Moses his sepulcher, he would have brought a number of Idolaters to the worship of his bones.

From hence arose this disputation betwixt the lost and the blest Angel: Satan examining the cause, why the body of God's so famous servant should be buried in oblivion; offering himself to the search of that holy dust: Michael withstands him, and reproves his sauciness in seeking for that which God's infinite wisdom had concealed.

Moses doubtless, was buried with honor: the same God, that by the hand of his Angels carried up his soul to glory; did also by their hand carry his body to sepulture. Angels bear up innumerable souls to heaven; we never read them (unless probably here) the bearers of human bodies to their graves. Yet thus was Moses honored: those hands that had taken the Law from God himself, those eyes that had seen his Presence, those lips that had so often conferred with him, that face which did so shine with the reflection of his glory; may not now be neglected, when the soul is gone. God took charge of him enclosed within his mothers ribs, kept him from those Egyptian butchers in her arms; preserved him among the bulrushes, maintained him in the world; therefore he will regard the carriage of him out of the world. None of his friends shall be troubled about his funerals, God himself will be at all the cost. Such is his love and care of his own, that it never ceaseth, neither in life nor in death, nor after it. Herein he directs us by his own example, to bring the bodies of our friends to the grave with honor. Birds die; we find not many of their bodies; it is likely that they go into holes, and there end. Nature requires Burial.

If men had been employed in making this grave of Moses, the place might have been known. But he dies in the Mount alone; Angels wrap up his corps, dig his grave, cover it again; and it is likely, perform his obsequies with the solemn hymns of heaven. God purposely conceals this treasure, both from men and devils; that he might both cross their curiosity; and prevent their superstition. Yet that divine hand, which locked up this Jewel, keeping the key himself; afterwards brought it forth glorious. When Christ was transfigured, this Body which was hid in the Valley of Moab, appeared on the hill of Tabor. To give us assurance, that the bodies of Saints, when they are deposed, are reposed; and shall be as surely raised in glory, as they were laid down in corruption. Let all this teach us four things:

1 That Satan is so far from having power over us living, that he cannot touch our bodies being dead; yea, he cannot find them, when God will conceal them. How tame and poor a thing is that roaring lyon, when the Lamb over-awes him? He cannot touch a beast of our herds, nor an hair of our heads, nor a dust of our carcases, but by permission. He must first beg leave, and the Lord will give him no leave, to do any harm to his chosen.

2 As the Angels did wait at the Sepulcher of their and our Lord, so I doubt not but for his sake, they also watch over our graves. With how joyful arms do they take up our souls, that have care of our insensible ashes? O, let us not defile these our bodies in life, which even in death are thus honored.

3 Satan is the author of superstition. God forbids it, his holy Angels hinder it; who be they that maintain? If the Lord had liked the adoration of his servants relics; he would never have hidden the body of Moses. There could not have been a fitter object for such a devotion, than the body of such a Saint. Judge then, with what impudence the Church of Rome defends her idolatry to shrines and fragments. God is careful to keep his children from it, they are zealous to persuade their children to it. He hides the whole body of a Saint: but if they can get but the finger, or the toe, yea a nail, a hair; a very straw; they call in their blind Customers as to a fair, and happy be those lips that may kiss it. How ridiculous is it, that a shaving of our Tiburne should be so reverend at Tiber; that a piece of the contemptible galhouse should be worshipped at Rome? Justly herein are they become the spectacles of folly to all the world. John the Baptist hath so many heads, that they cannot tell which is the right. God made him but one, Herod left him none, the Papists (as if he were another Hydra ) have furnished him with a great many. Christ's cross is so multiplied, that that which one ordinary man might bear; if the pieces were gathered together, would now build a Pinnasse of an hundred tun. Yet they will tell us, that every shiver came by revelation, and hath done miracles: but this to me appears the greatest miracle, that any man should believe them. It is folly to place Religion in those things, which God on purpose hides from us. It is not his property to restrain us from good. If Relics had been allowable, Moses his body should have been public to all Visitants.

4 After all this, the Angel does not revile the devil, nor curse him with execrations: but remits revenge to the owner, puts over his payment to his Maker; The Lord rebuke thee. Now if an Angel will not curse a devil, a professed and malicious enemy of goodness, of whose amendment there is no possibility: how shall we dare to blaspheme those, who (though for the present sinful enough) may be brought to repentance, and find forgiveness?

They bring not railing accusation against them before the Lord.] From this Angelical moderation, we learn three things: First, not to accuse. Secondly, not to rail. Thirdly, to be afraid of such sins.

1 Not to Accuse. This is one of the most significant names of the devil, to be an accuser of the brethren. Love covers a multitude of sins, malice discovers what should be concealed. Cham makes sport with his Fathers nakedness: Shem and Japheth will hide from others, what they will not see themselves. These are the sons of Noah, yea of God: Cham is not worthy of the one, and hath quite lost the other. Not content only to be a witness of his unnatural sight, he proclaims it, and accuseth his own father. Sin doth ill in the eye, but worse in the tongue. Cur aliquid vidi? was the Poets complaint: his tongue had not thus complained of his eyes, if the trust of his eyes had not been betrayed by his tongue. To have Conscia lumina, might be his fate: but to have patula labia, was his fault. Ungracious Cham saw, and laughed: his fathers shame should have been his: he had his being from those parts that were so deformed; which might have begot in him a secret horror. He is a graceless man that makes sport with the cause of his sorrow. This was bad, but to blab it was far worse: as all sin is a deed of darkness, so to be buried in darkness.

Howsoever it is our fashion, to make ourselves merry with the sins of our brethren; yea (which is more unnatural impiety than Chams ) to publish the nakedness of our spiritual fathers to their enemies; and it is a rare merriment that breaks up without some jest or tale of a Priest: yet our tongues offend more in this, than did their hands: the report of sin is often as bad as the commission. A Christian sees his brother fall with sorrow and silence. Shem and Japheth hear and grieve, but dare not see: they will not go forwards to behold it, but backward to hide it: and without daring to look back, they will rather adventure to stumble at their fathers body, than to see his shame. Grieve they did to think that they who had so often come to their holy father with reverence, should now in reverence turn their backs upon him; and clothe him in pity, who had so often in love clothed them. But such was their goodness; they did it, and said nothing. As this commends them, so let it teach us. The sins of those we love and honor, we must hear of with indignation, believe with unwillingness, acknowledge with grief, hide with honest excuses, and bury in silence. For commonly they infect others by example, but always prove us to be uncharitable.

But is it lawful for no man to accuse? Enormities may then pass without censure among us, as murders do in some States without apprehension; where no man will stop the homicide, for fear of being counted a hang-man. Yes, there be some deputed for this purpose. Paul mentions the House of Cloë, from whence he had information of the Corinthian disorders. Answerable to which, we have the office of Church-wardens; they are the house of Cloë; bound by oath to present misdemeanors, that sin may have a just censure. I know that this place may be abused, not only by connivence, but spleen. He that with a particular heart-burning, presents his neighbor, though his accusation be just, his affection is unjust: and in doing that he sins, which he had sinned in not doing. The complaint may be true, and the complainer false. The one is punished, the other cannot be commended. When Paul bad them salute with a holy kiss, he implied, there is a kiss that is not holy. Informers of penal statutes make often just complaints; but because their end is not the correction of faults, but fishing for the mulcts, or wreaking their spleenes; they do the office of devils. Yea, there be false Zibaz's, that unjustly accuse honest Mephibosheth’s, to get away their lands and places. These out-do mischief it self.

But let them accuse to whom it belongs; yet alas, there is an Omnia been, that swallows all vanities. Drunkenness, uncleanness, swearing, profanation of the Sabbath, go abroad all the year: but when the Visitation comes, they are locked up with an Omnia been. This is not that charity which covereth sin, but a miserable indulgence that cherisheth sin. In the Creation there was an Omnis been, all things were exceeding good: in our Redemption was an Omnia been; He hath done all things well; he hath made the blind to see, and the lame to go; Here was an Omnia been indeed; but there never was an Omnia been since. But for private men, falsely or maliciously to accuse their brethren, is to be Satan's deputies. We have a proverb, It is a shame to bely the devil: but they are past shame that bely the Saints. If we will accuse any, let us accuse ourselves. It is for a Pharisee to accuse the Publican, I am not as this man: the Publican doth not accuse the Pharisee, but himself. Satan doth continually accuse us to God; if we humbly accuse ourselves, his Bill shall be thrown out of the Court.

2 Not to rail: this is indeed properly the language of hell. Angels do not rail, devils do: Angels do not curse, devils do. You need no other proof, who be the children of Satan, than railing invectives. You may know what Country-men they are, as the wench said of Peter, For their speech bewrayeth them. The language of heaven is praise and Hallelujahs, no execration was ever heard there. The language of hell is cursing and gnashing of teeth. Alas, that such a language should be heard upon earth! Think of it, ye inhumane scolds, and graceless blasphemers; who are able to turn the calmest Thames to a tempest; who as if you had been bred only among Bears, know no other dialect than roaring, cursing and banning one another: it is the tongue of hell you speak, as men beforehand learn the language of that country, whither they mean to travel. Ishmael was a foe to all men, and no man was Ishmael's friend: you have abused all; sworn away the fear of God, the love of man, the guard of Angels: what friends can ye now expect, but they that speak like you; devils? If a man be evil, why do ye curse him? It is Satan's desire to wish a man worse; and it is your own common saying, Do not curse him, he is bad enough. If he be good, why then do ye curse him? Your curse is an arrow shot against a stone, Resiliens percutit dirigentem, it shall wound yourselves. Some having begun to curse, though they meant it at man, yet suddenly divert it to Satan; but let them read and tremble: When the ungodly curseth Satan, he curseth his own soul. The devil delights to hear us curse him: that Fox never fares better, than when he is cursed. But put away all bitterness, and if you must be bitter to some, be bitter to your own sins. Rent your hearts, whose tongues have rent the glorious Name of your Maker. Remember the penitent Publican; because he had thought sin, he smote his breast: because he had spoke sin, he taught his tongue to comfesse: because he had acted sin, he stroke with his hand, the instrumennt of action.

Now, if it be so wicked to revile equals, what is it to rail at Princes? which is the heart of the Text. Will you see the odiousness of this sin in one example? Shimei cursed David, Come out thou bloody man, and thou man of Belial. It was bad to curse, worse to curse a king, but to curse an afflicted king, worst of all: addere gravato gravamina, and to persecute him whom God had humbled. Every word was a slander: he calls him an usurper, a man of blood, and that of Saul's house; how false! God sent for him out of the fields to be anointed, how was he as Intruder? The man after God's own heart, is branded for a man of Belial. He that regretted for but the cutting off Saul's garment, is reproached as a man of blood. If his hands were stained with blood, it was not of Saul's house. It was his servant, not his master, that bled by him. But malicious men care not for truth, but for spite. Did not David shed the blood of that Amalekite, who did but say, he shed Saul's? How did he bewail the death of so bad a master; wishing that no dew might fall, where that royal blood was poured out? How indulgent was he to the house of Saul? How did he honor Mephibosheth at his own table? How did he revenge the blood of Ishbosheth, though his rivall, upon his murderers? who could less deserve these aspersions than David? Had Shi • e • been other than a dog, he had never so rudely barked at a harmless passenger. That head deserved to be tonguelesse, that body to be headless, that thus blasphemed the Lord's Anointed. Cursing is for hell; but let all those learn to bless, that look to be heirs of the Blessing.

3 We must be afraid of these impreties, as being always before the Lord. A good man would not admit them, were he sure that God would never take notice of it: but Before the Lord, who dares rail on his delected Image? There is a fear from entire nature; this was in Christ: every Creature fears the ruin of it self. There is a fear from corrupt nature; which is a slavish dread of the punishment, not of the sin: this is in reprobates. There is a fear of Grace, which works in all, men and Angels, a care to please their Maker. Corrupt fear dreads the penalty, loves the sin. Gracious fear dreads the sin, and scapes the penalty. The fear of the Lord is pure, because it keeps the heart from being defiled. When God said, Who shall seduce Ahab? not one Angel in the whole Host of heaven gave him an ill word, though he were a wicked Prince: not one is willing to undertake this office. Only the Father of lies puts himself forward, I will do it.

The good Angels fear to do evil, yea, the very devils believe and tremble; and shall not man be afraid to sin? Shall a piece of mortal dust be thus insolent? O we want their eyes, to behold the infinite Majesty of that God whom we offend: we know not the sweet pleasures of heaven, and the beatifical vision of the Trinity; as the Angels do: if we did, how would we fear to lose it by our sins? we know not the torments of hell, the eternity and extremity of that fire, as the devils do: if we did, we would fear to incur it by our sins. If the king threatens a malefactor to the dungeon, to the rack, to the wheel; his bones tremble, a terrible palsy runs through all his joints. But let God threaten the insufferable tortures of burning Tophet, the wicked (as if either they were just, or this were false) stand unmoved. Be not deceived, It is a fearful thing to fall into the hands of the living God, who is even a consuming fire. Hear this, ye that dare rail, and not be afraid: that dare blaspheme, and not tremble: that dare rebel, oppress, riot, adulterate, plot revenge, and what not, without fear. The Angels are afraid, yet they are in heaven, and sure of the best: the devils are afraid, yet they are in hell, and know the worst: you are betwixt both, and know not which of both shall be your receptacle. O pass the time of your sojourning here in fear: fear the works of darkness, as you fear the place of darkness: fear the Lord, that he may love you; and love him, that he may delight to do you good.

WHen sin grows insolent, it is time for Preachers to be fervent: sinners must not live like beasts, and be flattered like men. If the Princes of Israel pamper their flesh with the food of riot, the Prophet will not stick to call them the fat Bulls of Bashan. The Apostle is not afraid to put the deserved title of Bruits upon these graceless deceivers. Never was that man meal-mouthed, that was full of the Lord's errand. Do we herein displease any? Should we please men, we were not the servants of God: should we please beasts in the shapes of men, we were the servants of Satan. Shall we walk in the spirit of falsehood, and prophecy of Wine and strong drink? This were to be a beast for company. But, as we hope, you have no will to be such hearers: so blessed be God, we have no skill to be such Preachers. Bishop Latimer in his ultimum vale to the Court, protested that if he should say nothing the whole hour together, but the very words of his Text, Beware of covetousness; his Sermon might be thought witless, not needless. We may say the like of the vice in my Text, Intemperance; it were not lost labor, nor misspent time, to say nothing else, till we had all amended that. But as some seed is sown among thorns, which prick the sides of the sower: so much, by the high way, which for want of mould and root, the fowls of the air, boone companions peck up. The bellows are burnt, but the wicked are not turned. It seems, the Prophet had burnt a hole in his bellows, gotten the consumption of the lungs, spent his spirits, and lost his labors. This is our unhappiness, but more yours. Ministers (as Christ did to the Jews) offer the world wine: and the world (as the Jews did to Christ) return them vinegar. What we give with the right hand, they take with the left: we are borne for the good of many, few are borne for the good of us. But howsoever we speed, God's message must be delivered: we dare not but call sinners by their names; unnatural men, natural beasts.

These damnable seducers are here described further, by their

• Resemblance, As natural brute beasts.
• Ordinance, Made to be taken and destroyed.
• Ignorance, Speak evil of things they understand not.
• Vengeance, Shall perish in their own corruption.

First, for their Resemblance; wherein I consider two things: Quibus, and In quibus: What they are like, Beasts: wherein they are like them, In Sensuality.

1 What they are like; Beasts. The wicked have many homely comparisons in the Scripture. Sometimes to reprobate silver, which will buy no commodity: sometime to d • ated trees, good for nothing but the fire. To dung and excrements; yea they are not so useful: for these serve to manure the ground, the other to infect it. Often to Beasts; wherein the Divine Justice shames them, flinging filth in the faces of this degenerate creatures. Peju • ita comparari, quàm esse: it is better to be a beast, than a man compared with beasts. The spirit of beasts is made of the air, and into air it resolveth: it knows nothing but the present, makes no reckoning of hereafter, nor shall hereafter be called to a reckoning for it. They have groveling faces, earth is their Vltimum. Mans body is of a nobler fabric, his very constitution naturally erects him to a higher aim. Besides, his soul, a particle of the Divine breath, is able to discourse, argue, conclude, infer; conceives by reason a future life, to which this but prepares, and which it begins.

Let a beast do a mischief; suppose a Lion kills his prey, he retires to his den, and quietly feeds, without fear of answering for this fact. When man hath done a murder, there is a fury within him, louder than cracks of thunder, sharper than stings of Scorpions; a Conscience awaked by the cry of blood: no beast ever knew what Conscience was. Thus man, having more noble endowments, shames his Creation, by living like beasts. You have read many fables and Apologues, wherein beasts are feigned to speak like men: but who would endure that Theater, where men be seen to play the beasts. Such is the power of sin, it can transform men into beasts: so in a mortal sense, are all those Metamorphoses to be understood, wherein the Poets trans-shaped men into beasts. While Idolaters turn beasts into gods, they turn themselves into beasts.

2 They want not their resemblances, and the similitude holds both generally and specially. Generally, in three things:

[unspec 1] The whole intendment of the beast is the belly and groine; so wicked men are wholly led by sensuality. Their soul is made a slave to their sense; and while this rebels, she that worst may, must hold the candle. She thinks of praying; but if the flesh will have it so, there must be singing and dancing: she persuades to fasting, but the flesh hales on to rioting. All her morning care must be to provide the body a dinner: nor is she only made the bodies Cater, but even too often his Pandar.

Beasts cannot praevidere futura, nor providere futuris; they have no providence; [unspec 2] but the expectation of the day ends with it: they count not of weeks and years; but only rise and roost with the Sun. So these brutish animals make no other provision. If you say, they can lay up victuals for tomorrow; so do divers beasts: the little Ant fills her granaries in harvest, for the Winter-store. In this they are but even with beasts; and for the fore-sight of vengeance to come, they are no better. Yea, some beasts can prognosticate a storm, and run to shelter: these men provide no refuge, but think to bear off the Judgments of God with head and shoulders. Hares have their muses, and Foxes fore-acquaint themselves with boroughs, whither being hunted they run for succor: these have not a hole to hide their heads. Therefore when conscience begins to thunder, and the torrent roars with an inundation of sorrows; they fly to the fiddle, to the Tavern: which is as if when it rains, a man should run into the Thames to keep him dry. They know no more how their time passeth away, than a beast is able to tell the Clock. Therefore commonly their departure is so sudden, that when they look for a pleasant Peale, behold it is their Passing-bell.

[unspec 3] Beasts are not ashamed of their deeds: where is no reason, there is no sin: and where is no sin, there can be no shame. These have reason, yet are not ashamed of their abominations; and therein are beasts, or worse. Yea, the very dog, though he cannot blush, will go away as if he were ashamed, when he hath done a shrewd turn, and is taken in the manner. But these have a meretricious fore-head, stupid and steeled with impudence; shame-proof: there is not so much blood of grace in their hearts, as will serve to make half a blush in their cheeks. Their end will be worse than frontlesse Gehazi's: for want of red, his skin was spotted with white: he strove to out-face Elisha, let him try to out-face the leprosy.

Specially, for some particulars; there is a near similitude of their conditions. As they have matched themselves, so take them by couples.

1 The Goat and the Whore-lover; a pair of unclean beasts; fit for no place but the ragged mountains and deserts. They think wantonness nothing else but the mere appetite of nature. But who be they that shall be set on the left hand, with a Go ye cursed? Goats.

2 The Hog & the Covetous, a pair of odious beasts. They are both rooting in the earth, that's their felicity: both rooting up the earth, that's their mischief: both love to wallow in the mire; none so sordid as the avarous: both will break through all fences, if they be not yok'd: both are hoinish, grunting, and insatiate; neither of thē can endure a partner in their comessation: neither of them both do good while they live, some good may be got from thē both when they are dead.

3 The Wolf and the Oppressor, a pair of ravenous beasts. Both love to suck the warm blood of innocent Lambes, both to fill their holes with rapine: both bark at the Moon, any light that may discover their mischiefs: both are greedy to swallow more than they can digest: both howl when their hopes are disappointed: both live by the spoil, the wolf of other beasts, the Oppressor of his own kind: both do so well match together, that it was good for the land, if they were both hanged together.

4 The Palfrey and the Swaggerer, a pair of unbridled beasts. The horse will cast his rider, and being down, give him a farewell with his heels. For men being reproved, to kick at the Messengers of God, is a gallant yet but a Iadish quality. When a bridle of prohibition is put into his jaws, fraena ferox spumantia mandit, he frets and fumes, as if he were so great, that God must not cross him. But all he gets by it is, that when a snafflle cannot rule him, a stronger bit shall be put into his mouth. As we have seen a stomackfull horse, that will not be stop'd in his carrier with the sharpest bit; but runs on headily till he comes to some wall or ditch, and then stands still and trembles. Death is that terrible ditch which will stay his fury; he is a headstrong beast, whom that gastly foe cannot break.

5 The Fox and the Cheater, a pair of crafty beasts. Both love to do mischief, neither loves to own it: cozenage is both their trades; they live by it, neither indeed can they live without it. The Fox will stand by the river, and let his tail play in the water, till the fishes come flocking about it; and then with a jerke he swoopes them out. His hole is his study, and the fold his stage, where he plays his part. Herod was such a Fox, but Christ could hunt him out. The Jesuits are such foxes; they will not look towards the bootie they aim at: yet all their labor about your conscience is but to get a benison to their own College. There should be no robbing of the living, to give the dead: but these foxes will allow you no rest, till you give something for Requiems: if a rich Papist do not buy some souls out of purgatory, they doom him to hell. This with them is Pia fraus, but by the same reason, the fox is a pious beast. Would many of our shops were not the boroughs of such foxes: there is no subtlety like that, which deceives a man, and hath thanks for the labor.

6 The Bear and the Whore, a pair of cruel beasts. Both lie at stake, both are to be baited, by all dogs of the game: both their flesh is sold for money, by the Bearherd, or by the Bawd: these gain all; the poor beasts have but abused bodies, the one withal a torn conscience, for their pains. A Strumpet in her malice, is worse than a she-bear robbed of her whelps. She is a thief in her pleasure, but a devil in her anger. She sets a price on her body, she sets no price on her soul: that she sels, this she gives away for naught. Vtrumque animat rabidum, omnivorum: both seldom have any issue: both these beasts stand in fear of the whip.

7 The Viper and the Traitor, a pair of pestilent beasts. We may say of either of them, It is not so much Animal, as Malum naturae. The Female in copulation bites off the head of the Male, prae voluptate: and the brood, Indignam chari mortem ulciscentia Patris, Erosa miser aenascuntur matris ab alvo; revenging the death of their Father, gnaw out the belly of their mother. Such a generation of Vipers were the Pharisees; who wounded the Church with their stings, wherein they were bred. Jesuited Emissaries had first their birth and breeding in the indulgent bosom of England; yet most unnaturally, they betray their own mother to misery and ruin. Pectis acerba boum, pecorique aspergere virus. They are infectious plagues to the families that harbor them; the bane of many poor souls, beside their own.

8 The Asp and the Slanderer, a pair of stinging beasts. So the Psalm matcheth them, The poison of Asps is under their lips. The Asp sucks not her cacochymicall poison from her food, but hath it bred in her own nature. The Calumner derives not his railing venom from the object, for that is commonly good; but makes it in his own bosom. Slanderers are also compared to Scorpions: to avoid whom, men use to place their beds in water; yet the politic serpents have a device to reach them. They get up to the top of the house, where one takes hold, the next hangs at the end of him, a third upon a second, a fourth upon the third; and so making a rope of Scorpions, they at last wound the man. Among scandalizers, one begins a whisper, another makes it a report, a third enlargeth it to a dangerous calumny, a fourth divulges it for truth. So the innocent man's credit is maimed, and he cannot find out the villain that did it.

9 The Frog and the Murmurer, a pair of croaking things. Both of them are bred of the mud, they come from no noble matter. Semina limus habet, virides generentia ranas. Some write, that it raineth frogs; we might think so too by the number of our malcontents; men that will find fault with everything; whom God himself scarce knows how to please. His nec sicca placent, nec quae stagnata palude: no fair weather, nor rain; peace nor war, can satisfy them. There is no work of God, but opens their clamorous throats. In rauco quer • lae semper sunt murmur ranae. When Bacchus was sent to fetch the Worthier of E • ripedes or Aesculus out of hell, as he passed in Charons wherry, he heard nothing but the croaking of frogs: whereby the Poets insinuate what a number of querulous and litigious persons be in hell.

I might add many more; as, First, the Spaniell and the Flatterer, a pair of dissembling beasts: both feed their Masters humor, that he may feed their hunger: both bemire a man with fawning on him. But let the great one use his Sycophant, as he does his Spaniell, and try if he will love him the better for beating him. Secondly, the Squirrell and the Busybody, a pair of nimble and pragmatical beasts: but the Squirrell is the nimbler and wittier: some write of her, that because she cannot swim well, when she would cross a brook, she gets a piece of the bark of a tree, puts it into the water, and her self into it as in a boat; and then holds up her bushy tail instead of a sails, that so the wind may drive her over. Per varios usus artem experientia fecit, Exemplo monstrante via • . The pragmatical hath an oar in every man's boat, an eye in every man's window; is here, and there, and everywhere, but where he should be: is still busy, yet never hath thanks for his labor. Thirdly, the Civet-cat and perfumed Gull, a pair of sweet beasts: only this sent is natural in the one, in the other artificial: and what the one beast disburdens in scorn, the other takes up in pride.

I might couple the Tiger and the Persecutor; the Boar and the Church-robber; or tell you of Tumblers, beasts that have brought up their bodies to show tricks; of Lurchers, that live by pilfering: of Setters, that will bring the bootie to the thieves hand; Pandars of filthiness. There be Moales, blind earthy Muckwormes: Weasels and vermin, and innumerable human beasts, or bestial men. But who would dwell long among beasts? I am weary of this brutish Comparison. Only there is one among men, for whom I can find no sample among beasts; the Drunkard. I know not with what beast to match him; he is such a beast, that no beast will keep him company. The nearest to him is the Swine, let them two be yoked together.

Now if men think scorn thus to be compared, let them forbear to deserve such a comparison. Yea, let me further aggravate their shame: there be men that exceed even beasts in sensuality. Beasts drink not but when they are dry: the drunkard never tarries till he be athirst. What beast, but he, pours in more, when he hath already too much? Beasts have their times of copulation, and they keep their natural seasons: incontinent man knows no limits, but is infinite in his desires. In many things men are so much worse than beasts, as they ought to be better.

How well soever we think of ourselves, the Scripture sends us to divers beasts for our learning. The very Ants are our schoolemasters, to teach us providence. The Dog is loving to his master, and watchful for his safety. The Horse is valiant, startlesse at the drumme, neighs at the trumpet, is forward to the battle; to shame our cowardice. The Lion is a president of temperance; after a full meal he tyes himself to a three days abstinence: he is liberal, and leaves part of his prey for inferior beasts; condemning those churlish men that eat their morsels alone, and put the reversion in their cupboards. He is full of nobleness, he scorns to seise upon the yielding; whereas men prey on prostrate fortunes. So moderate in his revenge, that he will do a man no more injury, than he receives from him; as some write. The Ape is quick of apprehension, apt for imitation: lewd men will not learn to do good either by precept or president. The Elephant is kind; if he meet a man that hath lost his way; he will both guide him, and defend him. The Ox knows his feeder, to teach us thankfulness. Thus if they may not be Indices, to direct us; they shall be after a sort, Indices, to condemn us; as the Dogs condemned that rich man, who were less costive of their kindness than their master.

Sensuality is the vice here condemned; a brutish conversation of men; who only desire to live, that they may eat and drink: which is indeed to live more belluino. He that hoards corn in the time of dearth, shall be cursed, and he deserves it: yet his winnowed store shall at last break forth: but drunken engrossers diminish our plenty, and stow it where it shall never do good. How many thousands, hard driven with poverty, or by the exigent of war, might be relieved with that these spend like beasts? How just a punishment is famine after such a satiety, and pestilence after famine; turning the sanctuary of life into the shambles of death? Licurgus, to cure the people's drunkenness, caused all the vines to be cut down; he might better have made a well in every vineyard, and married in every cup a watery nymph to fiery Bacchus. In cratere meo Thetis est conjuncta Lyaeo: Est dea juncta deo, sed dea major eo. Immoderation makes vina venena; yea worse: for the worst poison helps some, but the drunkards potion hurts all. Some plead that they are able to bear it out: but to be a strong drinker is but to be a strong beast. The excess is a sin, whatsoever the success be. Whatever be the purpose before, or the event after; yet not the strength in bearing it, but the abstinence from taking it is praise-worthy. How foolish is it, for a little tickling of the palate, for a running banquet, to hazard eternal comfort.

Made to be taken and destroyed.] A fearful saying! what, Conditus ut sit perditus? If we understand it only of beasts, the matter's not great; for they can perish but once, and from their destruction ariseth our preservation. If they be noxious, we are preserved from their mischief: if edible, by their nourishment. When they spend their lives in our service, this was but their end; they were made for the purpose. But that man should be made, to be marred, created for destruction; this is terrible, and (if not warily understood) uncomfortable. Some beasts are made to be taken, not destroyed: some to be destroyed, and not taken: some both to be taken and destroyed. 1 We take the Horse and Ass, we destroy them not; but teach them to carry us, or provision for us. We put their backs to the burden, not their throats to the knife. 2 There be ravenous beasts and venomous serpents, hostile to man, malicious dangers of our life: we seek to destroy them, not to take them. We send our bullets and arrows, the messengers of death, into their bowels; we abhor their carcases. 3 There be beasts ad esum & usum, as sheep and kine; these we take and kill; the pasture fats and fits them for the table; we feed them, to feed on them. Reprobates are ordained for both: when they have done the devil special service, drawn in his yoke, wrought out their own perdition; then that merciless butcher cuts their throats, and makes himself a meal of their souls.

But let us hold this conclusion; as God made no man for sin, so not immediately for hell. Deus hominem condit, homo se perdit. But how then is it said here, made to be taken and destroyed? This is a point that I did not willingly seek, nor unwillingly find: it stands in my way, and I durst not praeterire insalutatum. For method, first I will lay down some infallible grounds. 2 Answer the objections that quarrel them. 3 Give the sum or clear conclusion. 4 Lastly, apply it to ourselves.

1 God is an absolute Lord over his creatures, and hath as just right of their disposition, as he had power of their creation. Is it not lawful for him to do what he will with his own? Man challengeth authority over his goods, and he may set this vessel on his cupboard, that other on the dunghill. We are God's vessels, he made us, he owes us, hath an incomparable right over us; may he not then dispose us? Man in his family, takes in this servant, turns that out of doors; and this, because he will do so: it were then desperate boldness to deny God the same faculty in his own house. In the world, man kills this beasts, lets alone the other; yet is not counted unjust: now a fly is more worth in respect of us, than we can be in respect of God. In an heap of clay, the Potter sits working, and makes of the same lump in his hand, one part a cup for wine, the other a pot for urine. Far greater is the liberty of God's perfection, and the perfection of his liberty.

2 God is always most just, nor can he do other than what is perfectly good. Goodness is not the Rule of his will, but his will is the Rule of goodness. Non ideo vult quia bonum est, sed ideo bonum est quia vult. His judgments are sometimes manifest, often secret, always wonderful, never unjust.

3 The Will of God is the cause of all causes, in which we must make a stand; and neither beyond it, nor without it, seek for any reason. It is so; why? because he would have it so: why would he so have it? there is no cause of the first cause. The sea, be it never so deep, hath a bottom: the heavens, be they never so high, have a top: but of the will of God there are no limits, no confines. God in all his works seeks for no cause out of himself. The rich man chooseth the object of his charity at his own pleasure: this beggar he makes his heir, not that; and without injury. Yet here may be some cause out of himself: the person whom he adopts, may be more pleasing to his eye, or obsequious to his commands. But the Lord's choosing hath no impulsive cause out of himself; he did not elect men, because he foresaw they would be good; but they are made good by his Election. Nor did he reject others, without respect to their sins.

4 The Lord hath purposed to pass by some men, for the manifestation of his Justice in their deserved ruin: it is his will to suffer some to fall into sin, and for their sin to condemn them. That which is against the Will of God, comes not to pass without the Will of God: he willeth that to be, which he willeth not to do: and though he esteem not evil to be good, yet he esteemeth it good that there should be evil.

5 He hath not ordained any to destruction without the respect of sin: for look what condemneth men in the world, for that did God purpose to condemn them before the world. Not that sin is the cause of this decree, but that this decree is not separated from the regard of sin. He doth not simply and absolutely ordain his creature to hell, but he decreeth punishment with relation unto sin. So then this conclusion is firm; Homo non damnatur propter Decretum, sed propter peccatum.

1 If the Will of God be the energeticall operative beginning of all things, [Objection.] then also the beginning of sin. Answ. God's Will is the cause of all things being and existent: a thing is not first, and afterwards God wills it; but he decrees it first, and therefore it is. Now sin is not properly an existence, being, or action; but a defect. There is Ens reale, really and positively: and Ens rationale, in reason only; under which are contained not only notions and relations, but also privations. Sin hath not a positive being, yet is it not nothing; but necessarily follows the absence of righteousness. God made not sin, yet he justly condemneth for sin.

2 But if God suffers man to do evil, is he not the Author of that evil? Answ. No, for he is not bound to hinder it. He doth not give Grace, who can challenge him? Is it not his own? He doth not infuse corruption, he doth not with-hold the occasion. The rider gives his firy horse the reins, we say he puts him on: the hunter lets slip his dog, we say he puts him on the game. A house is ready to fall, leans on some outward supporters; take away these, the house falls of it self. God forbids sin, the wicked are the more eager on it. As in the middle region of the air, the heat grows stronger by the Antiparistasis or revulsion on every part, and from hence proceed the thunder and lightnings; the clouds being condensated, by the heat round encompassed. So the wicked heart, struggling with the good law, becomes more turbulent and firy in sin.

3 If God have decreed some to destruction, it must follow of necessity, and so man is damned against his will. Answ. No, for God's decree doth not impose a necessity upon the Will of man. Indeed there is an hypothetical necessity, of consequence: if God deny men his grace, they will sin and perish; but this is their own will: Those whom he hath chosen, shall never be damned; yet with their own will they are saved. The elect Angels do necessarily obey God, yet not by constraint, but willingly. It is one thing to throw a sheep into the river, another thing to show her grass on the other side, and allure her to swim to it. Deus non fieri cogit, quod factum damnat. God's decree doth altogether order every event; by inclining the Will gently in things that be good, and forsaking it in things that be evil. If men will offend, he is just to punish: if they will return, he is merciful to forgive. As he saves none but in respect of Christ, so he condemneth none but in regard of sin. That all mankind was lost, we may thank ourselves; blessed be the goodness of God, that any be saved in Jesus Christ.

4 The Scripture speaks of the Salvation of all men; how then are some made to be destroyed? they urge these places, John. 1.29. John. 3.17. 2 Cor. 5.19. 1 John. 2.2. To which we oppose, 1 John. 5.19. John. 17.9. These we reconcile out of S. August. Totus mundus est Ecclesia, and Totus mundus odit Ecclesiam. The world hateth the world, the malignant world hates the reconciled world; the damned world, the saved world. But God will have all men to be saved. Answ. All is taken either Distributive; then it signifies every particular person. 2 Thess. 1.3. All, that is, everyone. Or Collective, and then it signifies Any one, not Everyone. Christ healed every disease, that is, any disease, or every kind of disease. Every man is a liar, saith the Prophet: now if every man be a liar, then is he a liar that speaks it; and if he be a liar that speaks it, then is it not true which he speaks; so, in that sense, to say that every man is a liar, must be a lie it self. Or, God wills All to be saved, that is, of those that are saved; for none are saved but by his willing it. Or Paul in this, and such other places, speaks according to his own affection, and charitable judgment; as he calls them in divers Churches, men elected; which was his charity, not his certainty. But still God hath his Peculiar people; therefore the rest are common: and at the last day many shall be turned back with a Nescio vos. Perditus est qui natus est, nemo liberatur nisi qui renatus est. Hell was not made for nothing; some must perish.

This then be the sum; God did not make any man for the only purpose to destroy him; but these speeches must be understood by way of consequence, and effect. I came not to send peace, but a sword, and fire, upon earth; saith Christ, and to set men at variance. Yet certainly, this was not the end of his coming; neither sword, nor fire was his intent, but peace: these are produced by accident, and through the malice of Satan and men, do necessarily follow it; therefore he saith, I came to send fire. So the Apostle seeing men so desperately wicked, speaks of their making, according to their present being: as when we see a man perishing, we say, he was borne to this fortune; yet his mother did not bear him to such a purpose. This ordinance he setteth down either by revelation, the Spirit of God so informing him; or by probable conclusion, reason so leading him; they that do such things, shall not inherit the kingdom of God. But for us, we must not peremptorily conclude the destruction of any man, though obstinately wicked: because God is so indulgent to the intervention of repentance. In those dreadful thunders of the Law, where every sentence sounds like the sentence of death, every line is an axe laid to the root of the tree, every word able to affright the Reader: even there, Repentance creeps into the Text, and makes room for her self among all those terrors. In the midst of all those astonishing curses, she finds a merciful place. She turns the stream of anger, the torrent of plagues; and like a strong East wind divides the red sea of God's wrath; till his Judgments, like those waters, stand on heaps, while repentance walks through the midst, and escapes. This is that secret reservation, which the divine mercy hath wrapped up in his menaces; an exception to the general Rule of his Justice. This suspended Nineveh's doom, and stretched out her respite of forty days, to the allowance of forty years. A Prophet tells a king, Thou shalt die, and not live; an Hebrew Pleonasme, for sureness sake; who could conceive a more absolute speech? yet was there a condition involved, and his days were lengthened. God said to Abimelech, Behold, thou art but a dead man, for the woman which thou hast taken. Yet the event was otherwise, to show that there was an exception enclosed, Unless thou restore her undefiled. To apply all to ourselves:

1 We were never admitted into God's Registerie, to turn over his Rols, and to see what Names he hath written for death, and what for life. Therefore because we know the doom of none, let us pray for all. And (to show how mercifully our Maker means to comfort our hearts) we may be sure of our own Election, sure of others Salvation; we can be sure of no man's reprobation. We cannot say, This man is ordained to be destroyed: we may say of him that brings forth good fruits, This man is ordained to be saved. We may be sure of others Salvation by charity, of our own by Faith: of others by their fruits, of our own by the witness of the holy Spirit. It is true indeed, that neither can apostasy or turning unto sin, alter God's decree for evil; as the Papists make God's Election to depend on man's work; as if he should say; Indeed I determined you to Salvation, but had I known you would have proved so wicked, I would never have done it; now I reverse it. Nor can repentance or turning from sin alter his decree for good: I meant you lost men, but now I see you return, I will accept you to mercy. Far be both these thoughts from us. True conversion may change his sentence, it can never change his purpose.

2 Let this humble our proud hearts, and teach us to pass the time of our sojourning here in fear. They were broken off because of unbelief, thou standest by faith: be not high-minded, but fear. Thou speedest well, insult not over him that speeds otherwise. Vterque merüere vindict • m, • u non merüicti gloriam: both have deserved punishment, if either be spared, it is altogether of mercy, without merit. Charity is the fruit that grows on the tree of Election. Put on, as the Elect of God, holy and beloved, bowels of mercies. We are adjured by our Election▪ Selection, Dilection to be merciful: Elect before time, Holy in time, Beloved at all times. God hath chosen the humble: He regarded the law estate of his 〈…〉 . Humility was not the cause of this choice, but this choice comes not without humility. I will mistrust that heart, which in a haughty contempt of others, magnifies himself: i • is likely, that man hath chosen himself, not that God hath chosen him. When the lots were cast for a kingdom, many an Israelite stood fair, and flattered himself. Why not I? Modest Saul hid himself, yet God gave him the Crown. It ill becomes a man, even that hath merited honor, to be proud of either his honor or merit. But when an undeserving beggar is picked out, and graced above his fellows, if he be proud, his honor will sit unhandsomely on him, because his beggarly heart is still in him. Generally, he that presumes most, speeds worst.

Work out your Salvation with fear and trembling: not with pride and insulting, nor with horror and despairing; but with fear and trembling. By humility in good deeds, and fear of evil deeds, a man may work out Salvation: the other will work him out of Salvation. It is the devils most dangerous assault; You are sure of your Election, know your own name to be written in heaven; and by that title are better than Princes: why do you not take it more upon you, and bear up your head higher? No, Satan, Pride cast thee down from heaven, it will never lift me up to heaven. Blessed are the poor in spirit, for theirs is the kingdom of heaven: the proud in spirit have no such interest; yea, theirs is the kingdom of hell, I am not as other men are, saith the Pharisee; and the clock of his tongue went truer than the dial of his heart: not like other men indeed, for he was like none that should be saved. God hath chosen the weak to confound the mighty, not the mighty to domineer over the weak. An Angel was sent to a city of Galilee: this is God's fashion, to seek out the most despised, on whom to bestow his favors and honors: the cottages of Galilee are preferred to the Palaces of Jerusalem. Pride hatcheth the own ruin; there is never any danger in humility. A tall man comes in at an high door, and he stoops: the door is far higher than the man, yet he stoops: you will say, he needs not stoop: but I hope, there is no harm in his stooping. A man may easily bear himself too high upon God's favor, but his humility shall never hurt him. The foundation of God is certain, having this seal, The Lord knoweth them that are his: and upon this foundation thou standest; yet let him that thinks he standeth take heed lest he fall.

3 Let us shun the means that may bring us to condemnation. Let God alone with his counsels, look we to his Oracles. What he wills us to do, let us do it: what he wills us not to know, let us not seek it. There be three courses which may bring a man to the sentence of reprobation. I speak not so much of God's purpose (sic decrevit) before the world began; as of his sentence (sic judicabit) when the world shall end. First, Infidelity; he that will not believe, deprives himself of all possibility to be saved. Nor is it enough to believe that God sent Christ to save the world, but also to save me. Historical faith may overcome Ignorance, but it is Applying faith that can deliver us from vengeance. Everyone that says he believeth, is not sure to be saved: but he that never will believe, is sure to be damned. Secondly, Impenitency: even believers do sin, but repentance is always blest with forgiveness. But they that live in known sins, without relenting hearts, cut themselves off from the hope of mercy. He that plays on purpose to lose, is not likely to win. Be resolved against transgression, as you would be resolved of your Salvation. We are chosen to be holy, they that never come to be holy, were not chosen. Thirdly, Apostasy; if men turn wholly from God, it is an argument that God did never wholly turn to them. There is a double apostasy; first, of Faith: and this is desperate▪ that man was made to be destroyed. There remains no more sacrifice for his 〈◊〉 ; because he hath sacrificed his sacrifice, abandoned his expi • tion. Secondly, of Obedience; and of this backsliding who is not guilty?

There be three forsakings condemned by the Canons and Councils. When a Soldier forsakes his Captain, a Wife her Husband, and a Priest his charge. Which made S. Ambrose and Augustine resolve, that they would never commend uxorem viro, nec militem bello. Now we are all these respects to God. Christ is our Captain, we his sworn soldiers, that have in Baptism took his press-money▪ If we forsake his colors, we are perfidious, and worthy of martial Law. He is our husband, we his Spouse, solemnly betrothed before men and Angel • , we have vowed our loves to him, and to him only: if we break this Covenant, and admit adulterous embraces, we have merited a divorce. His Commandments are our charge, he hath made us spiritual Priests to his Father. Now if, instead of this holy sacrifice, the calves of our lips, the incense of our hearts, the Charity of our hands; we shall offer to other gods; either idols of the water, sensual lusts; or idols of the fire, malice and revenge; or idols of the air, vain honors and secular glories; or idols of the earth, worldly riches; how fearful is the end, even to be destroyed? But let us hold our colors, keep our vows, be faithful in our charges; so (surely) we are made to be saved.

4 Let us be charitable in all our censures of all Christians, yea even of living Pagans, for they may be called. Paul was guilty of Stephens innocent blood; the Church had then small hope of his conversion. Yet even he that sent Stephen before, was ordained to follow after. For this Stephen prayed; Lord, lay not this sin to their charge. Ego patior in carne, isti non pereant in mente. This prayer was heard, that S. Augustine is bold to say; If God had not been so entreated by Stephen, the Church had not been so blessed with Paul. Quô praecessit Stephanus trucidatus lapidibus Pauli, tunc secutus est Paulus adjuvatus orationibus Stephani. Paul helped to make a martyr, and he was made a martyr: he that consented to another's blood in zeal against Christ, did after yield his own blood to be shed in zeal for Christ. Of whom then should we despair? we know not a greater sinner than Paul was by nature, we know not a better Saint than Paul was made by Grace. The foulest rags on the dunghill may be made white-paper. A leprous sinner, more spotted than Naaman, may by washing in the Jordan of penitent tears, become like an innocent child. The barren fig-tree may be recovered: the wild Olive, by a new grafting, may bear excellent fruit: the unhappy boy may make a good man: a four morning may prove a fair day. There is no wound so desperate, but it may be healed, if the Physician of heaven will undertake it. Lord, make them good that are not, and them better that are, through the goodness of him that is best of all, and sufficient for all, even Jesus Christ.

5 Let us make sure our own Election, and we are happy. This we cannot do without a gracious life, and the holy fruits of Obedience: other persuasion is but presumption, and all certainty but a stupid security without this. Esau hath killed Venison, and now comes in blowing and sweating for his reward: he makes himself sure of the blessing, as if he had it before he kneeled for it. What cares he now for selling away his Birth-right, which he shall doubly redeem with the blessing? He sold that in hunger, he shall buy this with pleasure: he parted with that for pottage, he shall recover this with Venison. But what does all this blustering confidence come to? where is his recompense? His Fathers answer is no more but Who art thou? He looks for a benediction, and finds nothing but a repulse. Lewd men, when they think they have earned God, and come proudly to challenge favor, receive no answer but Who art thou? The hopes of the wicked fail them when they are at the highest: whereas God's humble Children find those comforts in extremity, which they durst not expect. An Esau may come in full of the hope of the blessing; but Jacob goes away full of the joy of the blessing. When Joseph brought his two sons to his Father for a blessing; and set the elder by his right hand, the younger by his left; he wittingly stretched his right hand to the younger, his left to the elder. The wicked, like Na • asses, press to God's right hand; but he, like Jacob, crosseth his hands. So God dislikes a peremptory presumption, so he blesseth an humble persuasion. No man can be perfectly confident: as no righteousness can be perfect without sin, so no assurance can be perfect without doubting. Take the evenest balances, and the most equal weights; yet at the first putting in, there will be some inequality: though presently after they settle themselves in a just poise. Sin is •• loud that often hinders the Sun from our eyes, yet is it still a Sun: the vision or feeling of this comfort may be sometime suspended, the Union with Christ is never dissolved. God will make us feel that we have offended him: but after that sense and humiliation, he will show himself pleased with us in Jesus Christ.

They speak evil of the things that they understand not.] Not to understand, is the infirmity of a man: to speak of that he understands not, is the part of a fool: but to speak maliciously evil, is the part of a devil. They will not understand, they will not be silent, they will not speak well. If they will not know, let them hold their peace; nay, they will speak: but then let them give good words, nay they will speak evil. To be ignorant, and to speak evil; these be both bad single, and asunder: but much worse in composition, when they are found together. First, I will consider them apart.

1 Ignorance; what is there that differenceth a man from a beast, but Reason? No wonder then, if these be here called beasts by the Apostle; they were so termed long before by the Prophet. Man that is in honor, and understandeth not, is like the beasts that perish. He had the honor of a man; but by losing his knowledge he becomes like a perishing beast: when his knowledge degenerates from reason to sense, from man to beast. Knowledge is threefold: First, Natural, which is common to man and beast: this consists in seeing, feeling, and such sensitive apprehensions. By this the beast hath as prudent an election as man: he skills his own diet, his own physic, builds his own house, avoids noxious things, always as well, often better than man. Secondly, Rationall, which is proper to man; a light of understanding, joined with an election of will; by which he is not only able to choose or refuse, but also to discern the civil or uncivil use of things. Thirdly, Spiritual, which hath a higher fountain, even the Spirit of God. Sense is a mere beasts, Reason a mere man's, divine knowledge is the Christians. This man clearly knows the Author of his Creation, the means of his Redemption, distinguisheth temporal from eternal things; and there sets his heart, where time is no more able to remove it, than the things of time are able to fill it.

Supernatural things are far from these men's understanding; and Quia nolunt intelligere quae sunt Gratiae, amittent sapere quae sunt Naturae. A just plague! He that refuseth the wisdom of a Christian, shall lose the prudence of a man. These foolish monsters are not rare: often do we see Asses, whose backs be laden with gold, feed upon thistles. A beast (I dare not call him man) hath thousands in his purse, yet stints himself to a threepeny meal, and starves his family; that instead of their living, they have their dying from him; they are famished. Yet no beast will pine; while his den is full of meat. How horrible is this curse? because he would not know as a Christian, he shall become more so • tish than a man, yea than a beast. The Philosopher being asked, what was the heaviest part of the earth, answered, That which bears an ignorant person. Better unborne than untaught. Come that ye may hear, hear that ye may learn, learn that ye may practice, and pray that ye may do all.

2 Evil speaking.] Good words never hurt the tongue; and this is a proverb even in their mouths, that have not many more good words to say. Evil speaking discovers an evil heart, as the striking of the clapper doth a broken bell. I • multiloquio stultiloquium, a fool can never be concealed, but by holding his peace. But the dog that snarles and barks where he should fawn, is beaten out of doors for a cur. David sent messengers to salute Nabal, and be railed 〈◊〉 them; Who is David? Good words Nabal; there is nothing more cheap. But how should Nabal appear what he was, but by his foul language? He that considers the quality of David's followers, must grant it worthy of a fee, that Nabal's flock lay safe in Carmel; but more, that David's soldiers were Nabal's shepherds. That his she • pe were safe, he might thank his shepherds; but that his shepherds were safe, he might thank David's soldiers. This kindness deserved part of the feast; yea, even to be set at the upper end of the Table, as his principal guest. Not to touch his flocks, was a favor: but to keep them, a merit. Our preservers are a second kind of Creators; and well may we afford our superfluities, where we owe ourselves. Yet Nabal refuseth to give anything but what he was wont; bad words. David asks him bread, and he gives him stones. If he would not part with his riches, yet he might have yielded fair speeches, and been never the poorer. But how should he speak any other language, to whom blasphemy is his mother-tongue? When poor wretches beg of such men, this is all their alms. Yet better fare they that can say, Be warmed, be filled. But if those verbal Almoners shall hardly answer for their uncharitableness; what shall become of them that curse and rate the needy souls; whose charity is cruelty, trampling upon those that God hath humbled? If they be thus punished that heal only with good words, how shall they be tormented that wound with evil?

3 Combined: they are both bad enough asunder, but together most mischievous. Bitter censurers are either proud, or guilty, or fools. Proud; I am not as this Publican: What had the Pharisee to do with the Publican? O, his own Jewel of Sanctitie wanted the due luster, till such a foil did set it off. Guilty; they that accused the woman deprehended in adultery, had not been so hot, had themselves been innocent. But now, their mouths were full of her iniquity, and empty of their own: till Christ wrote them deeper in their consciences, than his finger did those characters in the dust. Fools; as here; Culpant quod nesciunt. The truth of God shall never want enemies, while the father of falsehood wants not blasphemies. Where did Christ's Ministers ever set their feet, but the devil also landed his soldiers to encounter them? Pede pes, & cuspide cuspis. Old Father Simeon might truly think; that as all eyes before had not been like his eyes, Waiting for the Consolation of Israel: so nor all arms afterward should be like his arms, ready in the Temple to embrace it. No, Christ was appointed 〈 in non-Latin alphabet 〉 , for a mark of Contradictions. This was no news in Stephens time: that noble Protesilaus in the Grecian Fleet, the foremost Champion of the Christian Church, that fought for the Name of Jesus unto blood; told them to their faces; that they had always resisted the holy Ghost. The tongue is a sword still unsheathed; and many will speak, that dare not strike. Take here two observations:

1 The nature of truth, and the nature of man's Intellect, are agreeable, if this latter be not fore-staiied with prejudice. But Palato non sano pena est panis, qui s • no est suavis. He that is resolved to be ill, refuseth to understand goodness: therefore dislikes it, before he knows it; as one censures a book before he opens it, or reads a sentence. These deceivers had read the rudiments of licentiousness, with the spectacles of self-love: and now to hear of authority and civil government; and above all, that the holy Ghost should sit in the Chair, to cross and unreach their principles; this makes them fret and chafe. Would they but yet allow it a day of hearing: no law condemns a man till he comes to his answer: no, maledicere volunt, nolunt intelligere. These be they that stare upon the Ministers of the Gospel as prodigious, hiss at them as ridiculous, shun them as infectious, account them piacular, pestilential, execrable fellows: but wisdom is justified of her children. The Lord will show, with great advantage of glory, through all this reluctance, how little he needs the help of his friends, or cares for the malice of his enemies. Insipientes in peccato shall be made Intelligentes in supplicio: the eyes that willful malice hath shut, hell-flames shall open: and the tongue that would condemn what it knew not, shall feel what it would not.

2 This is a most unhappy fault, when the tongue over-runs the eyes, speaks and never takes advice of the heart. The Jews thought the Gospel a stumbling block; the Greeks, foolishness: the first, that it did block up their way: the other, that it was too poor for their learning: yet neither of them knew what it was. The golden Indies were offered to divers Princes; they vilipended it, and never saw it: yet the wealth was worth their labor that undertook it. The Gospel is a hidden treasure, the world scorns it: alas, the world never understood it: they that have found it, do justly scorn the world in comparison of it. Some think it will impoverish them: they know not that, beside the kingdom of glory, it even centuples their estate here on earth. Others think it makes men melancholy: they know not that it rejoiceth the heart. This was the rashness of Rome, and the shame of their Tridentine Council; that they condemned the Protestants for heretics, and yet never would hear what they could say for themselves. What is this, but to speak evil of the things they understand not? In the fourth Session it was decreed, that no man should give any other interpretation of the Scriptures, than what was consonant to the doctrine of the Roman Church. Thus instead of measuring their doctrine by the Rule, they measured the Rule by their doctrine: and condemned they knew not what. When we teach, that it is impossible for man to merit of God, or before him to be justified by his works: they cry out that we condemn all good works.

Thus sin doth not want entertainers: he that will be sober, when others bezzle; that will pray, when others play; or reprove a swearer, is branded with the name of Puritan: alas, they speak evil of that they understand not. Shall this indignity cast upon holiness, make it vile in our eyes? No, but as Tertullian reasoned, That must needs be good which Nero persecutes: so, it must needs be excellent, that such malicious fools would disgrace. They have sworn to keep the commandments, and to deny the world; yet are not content with their own disobedience, unless they cast aspersions upon them that obey. God either open their eyes, or stop their mouths, that they may cease to speak evil of the things which they understand not. Let this teach us.

1 To seek understanding above treasures: indeed Doing makes a man blessed: and though he were able to dispute de quolibet Ente, knew all that is knowable; secrets of State, rules of Policy, mysteries of Science; yet he might bless himself, without being blessed of God. But still the foundation of obedience must be laid in knowledge: for if a man take his mark amiss, he may shoot wrong all the actions of his life. Happiness is like a stake set up in the midst of a field, which blinded men grope after, to make the beholders sport in their wanderings. Knowledge must be the Pilot of devotion: superstitious works are but the whelps of ignorant zeal. As Christ said of his murderers, Lord, They know not what they do: so our Apostle here of the Truths adversaries, Lord, They know not what they say. He that knows what he does, and does what he knows, is likeliest to be accepted with God.

Worldlings cry up practice, to cry down knowledge: as cunning Papists will extol Saint James, only to disparage Saint Paul, or as idle Protestants commend Reading, to disgrace Preaching: they talk of a good meaning, when they are the worst doers in a country. This is the devils Sophism: if he can put out our eye of knowledge, the more we do, the better he likes; as knowing all such works to be his own service. Knowledge indeed covers our earth, as waters the sea: but yet are there no dry rocks in the midst of the sea: The greater number are not unlike the horse in the story; which a man seeing in the market, liked, for his proportion, his pace, his color: and having bought him, desired to know what fault he had. The cunning Courser told him none but that he was a Darke gray: he meant that he had bad eyes; his color might be gray, but the horse was blind: so many men have pace enough, if it were in the right way; their feet are swift, but to shed blood: their proportion is answerable, they are able to do well; their riches and means are sufficient: and they color for it, having a form of godliness, a show of devotion: but their eyes be bad, dark and mopish, to understand that should make them truly blessed.

2 Seeing they speak evil of that they know not, let us speak well of that we know. It is a shame, that our zeal should not be as courageous to defend the truth, as their malice is violent to oppose it. He is a coward, that lets a good cause fall, when he sees another resolute in a bad. A reprobate may sometimes lend the truth his voice; but either he higgles with some hollow reservation, or lispeth with some faltring equivocation; or if his lips be of his hearts opinion, it is extortum testimonium; God hath wrung it out of him, by some conflict, arrest, racking, and conviction of his conscience. So the Magicians of Egypt were forced to confess, This is the finger of God: so Julian was compelled to cry, Galilean, thou hast overcome. They that will speak the evil they should not, shall be driven to speak the good they would not. Caiaphas shall approve that Christ in the Chair, whom he condemns on the Bench. Balaam shall bless those for nothing, whom he was hired to curse. Such transient revelations may glide through them; themselves in mean time as wise as trunkes. But this is Coacta confessio; the Almighty's advantage: For their god is not as our God, even our enemies themselves being Judges. Nulla est victoria major, quàm quae confessos animo quoque subjugat hosts. If they speak well of goodness, it is against their wills; but naturally they blaspheme it. For old Physic to find fault with the new way of Paracelsus; or the old Astronomy to be displeased at the opinions of Copernicus; there was some color: for the Professors of the former understood the errors of the latter, and could pick just quarrels against them. But for corrupt nature, called the old man, older in everyone of our acquaintance than Religion or Reason; to condemn the Doctrine of Salvation, before it be examined; this is that brutish devilish malice here worthily exposed to contempt.

A free voluntary acknowledgement of the Truth, becomes the mouth of a Christian. Such as Peters was, Thou art the very Christ; the Son of the living God; which was the Revelation of God, not of flesh and blood. He that opened Simon's heart, to pour in that happy learning; untied Simon's mouth, to pour forth that happy language. As no man can see the Sun, but by the light of the Sun; so no man can call Jesus the Lord, but by the Holy Ghost.

They shall utterly perish in their own corruption.] This is the common term of sin: what compasses and aberrations soever it fetcheth, huc tendit, this is the Center of it; Destruction. There be divers circuits, thwartings, and contrarieties in sin: yea, all wickedness is in the extremes. Nothing is more opposite, than gripulous avarice and riotous profuseness, than cunning hypocrisy and notorious profaneness, than pride and nastinesse, than presumption and despair, levity and obstinacy: yet are all these reconciled in one place; like men that go about several businesses in the morning, yet meet together at night. One kingdom is too narrow for them on earth, a little corner of a dungeon confines them together in hell. As several malefactors have done several facts, in several places; one hath stolen, another slain, a third ravished; one robs by land, another by sea: yet they are all brought to one prison, and executed on one galhouse; the same destruction devours them all. There is but one, and that a narrow path to heaven; innumerable and those broad ways, rodewayes to hell. One of these iniquities might have served the turn, to bring these reprobates to perdition, Vncleanesse would have done it, they needed not have been rebels: presumption would have done it, they needed not uncleanness: self-will was sufficient, without presumption: their ignorance, without their malice: their brutishness would have spared all the rest; any one was enough to do it. Only the number and measure of torments is according to the multitude and magnitude of offenses.

Some go to hell upon the rack, others on a down-bed: the former suffer much, that they may suffer more; as Bulls are first baited, that afterward they may be killed. As the godly, through many tribulations enter into the kingdom of heaven; so sometime the wicked through many tribulations enter into the kingdom of hell. What a deal of pains doth the covetous man take for his own damnation? He scarce wears a good garment, or eats a liberal meal, or takes a quiet sleep; but torments himself to get that, for getting whereof he shall be tormented. Some slide thither on a bed of roses; they will pamper their bodies while they have them, suffer their affections to want no indulgence, will not give their conscience leave to speak, but drown it with the noise of jollity. But what benefit is it, to have ones throat cut with diamonds, or to be shot to death with pearls, or smothered with Cassia? Destruction is too dear a price for any sin. The condemned man will scarce eat the best dinner with a cheerful stomach. Yet this is the impenitent sinners dire catastrophe; utterly to perish in their own corruption.

All I purpose to observe from it, may be reduced to these three conclusions. First, that sin naturally begets punishment; if they do these things, they shall be destroyed. Secondly, that forbearance is no acquittance; if not presently, yet they shall perish. Thirdly, that wickedness makes the own scourge, they shall perish in their own corruption.

1 No cause doth more necessarily produce the proper effect, than sin doth naturally beget punishment. This David could easily presuppose, when the Land was plagued with a three years famine: never came Judgment from God, but some provocation from man went before: therefore seeing the plague, he inquires for the sin. The hand of Divine Justice never makes man smart without cause. When we suffer, our question should be, what have we done? Teaching our repentance to examine the foundation of all our evils. When famine is upon our land, one complains of hoarding, another of transporting, the Almanac talks of plants and conjunctions; but the Christian complains of sin. He looks higher than the constellations, and sees a just hand scourging rebellious wickedness; overruling all second causes to be his executioners. Natural men are Moles to spiritual objects: but the weakest regenerate eyes can pierce the heavens, and espy God in all earthly occurrences. Famine never cleansed the teeth, that were not before furr'd and fouled with excess. The Pestilence never raged, but blasphemy, uncleanness, and such noisome sins begun the infection. The sword never prevailed, but sin did set an edge upon it. The fire never consumed, but sin blew the coals. God indeed is the Judge of all, but sin is the cause of all.

The wicked, here, are the beasts to be hunted, sin is the game; when that game is up, the Takers are ready, and wait but the word, Nunc capite: those blood-hounds are under collar, if God let them slip, they are instantly on.

[unspec 1] Temporal misery is one Taker; in whose terrible army march fear, disquietness, poverty, sickness, and innumerable sorrows. This often takes a man, when it does not destroy him. When it takes an elect vessel in hand, it scowres him like a quarterne ague, shakes every joint, tames his proud heart; but withal consumes up his surfeits and corruption; and restores him a weaker sinner, but a better man. But it takes the wicked, like the stone or the racking gout; and that without both strength of resistance, or provision of patience.

[unspec 2] Death is the next Taker, compared to a Horse; a fierce, strong, warlike, and speedy creature; whose neck is clothed with thunder, and he swallows the ground as he goes. Hazael could not outrunne him, Absalom could not outride him; Pharaohs chariot wheels fell off in the chace. Jonathan and Saul, swift as Eagles, strong as Lions, yet were slain by this Taker. He takes any man, at any time, in any place: in bed, he takes men before they can rise; abroad, and gives them not leave to come home: he often takes the drunkard at his cups, the worldling telling his monies: and these he takes with terror; even by the throats, as that unmerciful creditor arrested his fellow, Pay that thou owest. But you say, Death takes also the godly: indeed they rather take him, for Christ hath made him their vassal.

[unspec 3] Satan is the last and worst Taker; misery takes from prosperous sin, sickness takes from misery, death takes from sickness, Satan takes from all. Thou fool, this night shall they take thy soul from thee. O who can tell the horror and astonishment of that soul, which no sooner leaves the body, but is apprehended by this Taker. If we could conceive the least pang of that fever, how odious would our most pleasing sins appear to us? For a living man to be cast into a nest of vipers, asps, or scorpions, is terrible enough: yet alas, all their stings be but as gentle ticklings to these dragons. This is that perishing, that utter perishing, which is here the wages of obstinate sin.

2 Forbearance of punishment is no argument of immunity; though not presently, they shall perish. The Judgments of God are sure; if they be late: and as they are facti ad capturam, so destinati ad horam, which they shall not escape. David made a rode upon the Geshurites and Gerzites, destroying them with such an universal slaughter, that he left none to report what he had done. How many hundred years had that brood of Canaanites lived securely in their country, since God had commanded their rooting out? The Israelites had their hands full, and could not meddle with them: the Philistines were th • ir friends and would not meddle with them: and now knowing no grudge betwixt them and their neighbors, they promise themselves a certain peace. Loe even then, least suspecting it, are they cut off by David's sword, and none left alive to tell the news. When the oracle of God was inquired for the reason of that long famine, the answer was, It is for Saul, and his bloody house, because he slew the Gibeonites. Israel was full of sins besides those of Saul's house, Saul's house was full of sins besides those of blood, much blood was shed by that house besides this of the Gibeonites: where the causes be infinite, God doth justly pitch upon some: it is favor not to punish for all. Joshua had sworn a league with Gibeon four hundred years before; Saul breaks this league and oath: Saul dies, and forty years have passed since this injury: yet now the Lord calls them to a reckoning for it. That sin is not yet expiated, and so occasioneth this late vengeance.

How vainly do men hope to go away with their sins, because wrath is delayed? As if the Ancient of days, to whom all times are present, could forget them. No, when we have forgotten our sins, when the world hath forgotten us, he begins the suit for our arrearages. With men, delay wears things out of memory, and cools the heat of anger: violent passions, like violent motions, are weakest at the furthest: but with God, there is nothing gained by protraction. Sinners may make a truce with heaven, and a league with hell; but The Lord laugheth at them, for he seeth that their day is coming; and is not the further off, because they do not look for it. Sacrilege steals, and goes away merry with it: it never troubles men, that they are privy to this injury; the law cannot touch them: so they live, so they die. But doth God forget it? If they can blot it out of his sight, there is then safety in prorogation. But as the slaughter of the Gibeonites was the sin of one generation, yet required in another: so doth God often make the posterity pay for the iniquity of their forefathers. Therefore our Church teacheth us to pray; Lord, remember not our iniquities, nor the iniquities of our forefathers. When these God-robbers are dead, rotten, and mouldred to dust, this shall be exacted of their children. Men owe us moneys, they die and leave it unpayed; we sue their heirs and executors for those debts, and do not think it injustice so to recover them. Take heed, ye parents, at least you that have Grace enough to love your children; you bequeath them legacies of ruin, while you make up their portions with that unrighteous Mammon, which you have gotten from the poor Minister or neighbor. The torments of hell God will inflict only on the peccant person, but with temporal plagues he visits the succession.

The whole Family of Eli was threatened with sickness, short life, and beggary. This took effect apace; yet Abiathar is left, through the reigns of Saul and David he escapeth: hath God forgotten his sentence? No, even Abithar shall be deposed by Solomon, and sent to Anathoth, and is well that he scapes so. It was fourscore years since that sentence was denounced; yet now it comes to execution. Abiathar is the last of that line; and he shall find that the sin of his fathers house can neither be purged with sacrifice, nor obliterated with time. Delay of the Judgment that shall come, is neither any hindrance to God's Justice, nor comfort to men's miseries. Shimei had reviled David in the conspiracy of Absalom, yet he pays for this in the reign of Solomon. Abishai would have requited him while the wound was green, and might not: Benaiah is commanded to do it, now after long festering. Still the stones which Shimei threw at David, were to rebound upon Shimei, and split his heart. He was an example to these, as these are to us: he railed, so do they: he blasphemed the King, these speak evil of dignities: he perished for it, so do they. And if God so plague the insolencies against his Deputies, how will he revenge blasphemy against himself? Tremble ye cursers and swearers, so execrable is your sin, that God hath vowed not to hold you guiltless. If God pay slowly, yet he will pay sure.

Sometimes he allows iniquity a shorter breathing; and even while the viols call to dancing, or the Trumpets to drinking healths, Belshazzar hath his sentence. No sooner were the bellies of Adonijah's guests full of meat, but their ears were full of clangor, their hearts of horror: the trumpets at once proclaim Solomon's triumph, and their confusion. The feasts of the wicked end in terror; after the meal is done, ever comes the reckoning. No doubt, but many a health was drunk to Adonijah, many a confident applause of their prosperous design, many a scorn of the adverse faction. But now the voider that takes all away, is fearful astonishment, and expectation of just revenge. How suddenly are all their hearts cold, all their faces pale? every man hath but life enough left to run away. God can as easily prevent the mirth of the wicked, as mar it: but he suffers them to please themselves in the vanity of their own courses for the time, that their conclusion may be more grievous. Bravery is but a poor target to bear off judgment.

3 Obstinate sin would make the own rod, were there none prepared. He that enters into a Statute, and performs not the defeisance, we say, his own hand hath undone him. When we look upon the sin first, and then on the punishment; we confess the latter to be but the counterfeit of the former original. This is such a man's own child: why? it is so like him. Pharaoh had groaned under plagues enow; he saw his cattle struck dead with a sudden contagion, he saw his sorcerers (after all their contestation) struck with a scab in their very faces; yet his heart is not struck with repentance. Who would think it possible, for a heart of flesh not to yield at these Judgments? We cannot tell whether to wonder more at the plagues themselves, or their success. The Grace of God resisted, turns to desperateness; and wicked men, like some beasts, grow mad with baiting. They cannot be quiet, till they have wrought out their full destruction. Therefore the fearefullest plagues God reserves for the upshot; all the former do but make way for the last. Golia • might have fought in the battle, and escaped; but he must needs challenge h • s own ruin, by defying the host of God, yea the God of hosts. His own sword shall serve to behead the master. What need David load himself with an unnecessary weapon? one sword can serve both Goliath and him. Goliath had a man • bear his target, but David had Goliath to bear his sword. So just is God, to turn wicked men's forces against themselves; and to make his enemies carry about with them their own destructions.

The Amalekite, a pick-thank, thought to curry favor and to insinuate himself to the heir apparent, by bringing the news of Saul's death. His thoughts project thus; to report the fact as done by another, were but to go away with the recompense of a lucky Post: whereas to take the action upon myself, to say, I am the man, must needs endear me to him; David is beholden to me for the Kingdom: my requital cannot but be richly honorable. Thus he laid a plot to destroy himself: his hand was not guilty, his tongue was; and he dies for it. If he did it, his fact was capital: if he did it not, his lie was capital: howsoever, for an unjust practice, he received a just sentence; yea, his own mouth condemned himself. Men think it a dainty cunning to beguile others, the fine policy of a pure and clean wit to do unsuspected mischief: as if this were not to carry brimstone to their own fire, and to make their own bed in hell. As the godly work out their Salvation with fear and trembling, so the wicked work out their own confusion with lust and presuming. Yea, naturally all run on to their own ruin, unless they be supernaturally prevented by the Grace of God.

To conclude; as we tremble at these Judgments, let us abominate the sins. These reprobates are our examples; if we do as bad, we shall speed worse: and they will welcome their imitators into hell, You come after us, but you shall be preferred before us; and bear so much more torments than we have, as you received more warnings than we had. First, they were Proud; and as pride is the highest sin, so it shall have the lowest fall: the proud scorn to be like men, therefore make themselves like the apostate Angels. Cùm non erunt homines, fiant daemones. Are there none such among us? Yes, their very habit discovers them: they that have put off modesty, will put on any garb of apparel. We should not lie in our words, but painted Jezebels lie in their very faces. As pride is the first step downward to hell; so humility is the first stair upward to glory. Secondly, they were rebellious to Magistrates; let us be obedient. Even the highest Prelates of the Church must stoop to Him, whom God hath set above all. The Lord hath committed the souls of Princes to his Pastors, but the bodies of Pastors to his Princes. Thirdly, they were drunken and sensual beasts, let us be civil men at least. But alas, happy Temperance, whither art thou fled? Sobriety is scarce to be found in the world, but in books. Fourthly, they were unclean; and what Nitre shall wash us? were every river of our Land a Jordan, they could not cleanse it from this leprosy. But alas, we can but plow the ground, it is God that must sow the seed: we do but soften the wax, it is he that sets on the seal. We have sinned, what should we do but repent? If we cannot, like the poor woman at her purification, offer a Lamb, Innocence of life; yet let us bring at least a pair of Turtle Doves, two mourning eyes. That we who have grievously erred by multiplied sin, may be received again to mercy by unfeigned sorrow.

GOD is a just Master, and will pay all men their wages according to their work. They that do the business he sets them about, shall have a blessed recompense: none of his servants were ever losers by him. The ungodly indeed set themselves on work; yet howsoever, he will pay them their wages; but it is such a reward, as they would thank him to go without: a righteous wages, for an unrighteous service. God shall pay all: Satan may be his executioner, but God is the Judge. The executioner cannot lay on a stroke more than the Judge appoints. Wicked men, properly, do pay when they are paid: when God pays them, he pays himself of them: and this shall be to the uttermost farthing. So the unmerciful servant was bound over, till he should pay all his d • e. At once they both receive their wages, and pay their debts.

Wages is understood to be an equal retribution, a reward proportionable to the work: and is either ex pacto, what is covenanted; Didst thou not agree with me for a penny? or ex merito, what is earned, The laborer is worthy of hire. Equality of recompense defines wages: if it be too much, and above desert, it is munificence: if too little, and short of desert, it is injustice. The Jews might give forty stripes, they would give but nine and thirty, for fear of excess. They were commanded to restore fourfold: some of them, as Zacchaeus, did quintuple it; for fear of the defect. But there is neither defect, nor excess, in a just reward. Man may fault in this, God cannot; he pays just wages; not a dram too light, not a scruple too heavy. Every man shall receive according to his works. With the same measure that ye mete, it shall be measured to you again.

This Wages of unrighteousness must be considered, In Tali,