Ten Sermons

AN ADVERTISEMENT TO THE READER.

G Ood Christian Reader, understand, that in the delivery of these Sermons (because it was fit I should proportion my speech as near as I could, to the hour) I was forced to cut off here and there part of what I had penned: which yet now, together with that which was spoken, I here present to thy view, distinguished from the rest with this note (") against the lines. Thus much I thought needful to advertise thee (because I see men are cap ••• us more than enough,) le • t I should be blamed of unfaithfulness, in either adding anything unto, or altering anything of, that which I delivered: which I have avoided, as near as the imperfection both of my Copies, and memory would permit. Read without gall, or prejudice: Let not truth fare the worse for the Plainenes: Catch not advantage at Syllables and Phrases: Study, and seek the Churches Peace: Judge not another's servant. Let us all rather pray one for another; and by our charitable support, help to bear the burdens one of another: and so fulfill the Law of Christ. Amen. Amen.

The Texts of the several Sermons.

I. AD CLERVM. 3.
• L Et not him that eateth, despise him that eateth not: and let not him that eateth not judge him that eateth. pag. 1.
• And not rather as we be slanderously reported, and as some affirm that we say; Let us do evil, that good may come: Whose damnation is just. pag. 50.
• But the manifestation of the Spirit is given to every man to profit withal. pag. 96.

II. AD MAGISTRATVM. 3.
• I put on righteousness, and it clothed me: my judgment was as a roabe, and a diademe.
• I was eyes to the blind, and feet was I to the lame.
• I was a father to the poor: and the cause which I knew not, I searched out.
• And I brake the jaws of the wicked, and plucked the spoil out of his teeth. pag. 147.
• Thou shalt not raise a false report: put not, &c. pag. 199.
• Then stood up Phinehas, and executed judgment, and so the Plague was stayed. pag. 238.

III. AD POPVLVM. 4.
• Seest thou how Ahab humbleth himself before me? because he humbleth himself before me, I will not bring the evil in his days: but in his sons days will I bring the evil upon his house. pag. 283.
• Brethren, let every man wherein he is called, therein abide with God. pag. 401.

Some Aduertisements to the Reader.

[ 1] T Hat one special reason I had, to induce me to print these Sermons, was, the irkesomenesse I had found in transcribing copies of some of them, at the request of some friends that had desired it: by my facility in yielding to whose desires therein, I had so far provoked others, that thought they had some interest in me, to request the like; that I had now no other way left to put them off, and to redeem myself from an endless drudgery in that kind, than this of sending them to the Press. Sundrie men's importunities, I have stayed hitherto for a good space, by promising to print those they desired; and have now (so far) satisfied, by doing it at last.

[ 2] That the Aduertisements prefixed before the two first Sermons once before printed, concerning the meaning of this mark (") before the lines in some places, ought to be extended to the other eight Sermons also, (now first published,) as well as to those two.

[ 3] That the particular Contents of each Sermon are so placed in the Margent after this note (§) in the beginning of every Section or Paragraph; that the Reader, with running over the Margent only, may have a brief and summary abstract of the several Sermons. God bless them all to thy Instruction and Comfort. Amen.

THE FIRST SERMON.

I T cannot be avoided, so long as there is or Weakenesse on earth, or Malice in hell, but that scandals will arise, and differences will grow in the Church of God. What through want of Judgment in some, of Ingenuity in others, of Charity in almost all; occasions (God knoweth) of offense are too soon both given and taken: whilst men are apt to quarrel at trifles, and to maintain differences even about indifferent things. The Primitive Roman Church was not a little afflicted with this disease: For the remedying whereof, S. Paul spendeth this whole Chapter. The Occasion, this: In Rome there lived in the Apostles times many Jews ; of whom, as well as of the Gentiles, diverse were converted to the Christian Faith, by the preaching of the Gospel. Now of these new Conuerts, some better instructed than others, as touching the cessation of legal Ceremonies, made no difference of Meats, or of Days, but used their lawful Christian liberty in them both, as things in their own nature merely indifferent: Whereas others, not so thoroughly catechized as they, still made difference for Conscience sake, both of Meats, accounting them Cleane or Unclean ; and of days, accounting them holy, or servile, according as they stood under the Levitical Law. These later, S. Paul calleth 〈 in non-Latin alphabet 〉 , weak in the Faith : those former then must by the law of Opposition, be Strong in the Faith.

It would have become both the one sort, and the other, (notwithstanding they differed in their private judgments, yet) to have preserved the common peace of the Church, and labored the edification, not the ruin one of another: the strong by affording faithful instruction to the consciences of the weak; and the weak, by allowing favorable construction to the actions of the strong. But whilst either measured other by themselves; neither one nor other did 〈 in non-Latin alphabet 〉 , as our Apostle elsewhere speaketh, Walk uprightly according to the truth of the Gospel. Faults and offenses there were on all hands. The Strong faulty, in Contemning the Weak; the Weak faulty in Condemning the Strong. The strong proudly scorned the weak, as silly and superstitious; for making scruple at some such things, as themselves firmly believed were lawful. The weak rashly censured the strong, as profane and irreligious; for adventuring on some such things, as themselves deeply suspected were unlawful. The blessed Apostle, desirous all things should be done in the Church in love and unto edification, aequa lance, and eodem charitatis moderamine, as Interpreters speak, taketh upon him to arbitrate, and to mediate in the business: and like a just umpire layeth his hand upon both parties, impartially showeth them their several oversights, and beginneth to draw them to a fair and an honorable composition: as thus. The Strong, he shall remit somewhat of his superciliousnesse, in dis-esteeming, and despising the Weak: and the Weak, he shall abate somewhat of his edge and acrimony, in judging and condemning the Strong. If the parties will stand to this order, it will prove a blessed agreement: for so shall brotherly love be maintained, Scandals shall be removed, the Christian Church shall be edified, and God's name shall be glorified. This is the scope of my Text, and of the whole Chapter.

In the three first Verses whereof, there is 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 . First, there is 〈 in non-Latin alphabet 〉 , in the first Verse; the Proposall of a general Doctrine as touching [ 1] the usage of weak ones: with whom the Church is so to deal, as that it neither give offense to, nor take offense at, the weakness of any. Him that is weak in the Faith receive you, but not to doubtful disputations. Next, there is 〈 in non-Latin alphabet 〉 , in the [ 2] second Verse, a Declaration of the former general proposal, by instancing in a particular case, touching the difference of Meats. There is one man strong in the Faith; he is infallibly resolved, there is no meat unclean of it self, or (if received with thankfulness and sobriety) unlawful: and because he knoweth he standeth upon a sure ground 〈 in non-Latin alphabet 〉 , he is confident he may eat anything, and he useth his liberty accordingly, eating indifferently of all that is set before him, making no question for conscience sake, One man believeth he may eat all things. There is another man Weak in the Faith ; he standeth yet unresolved and doubtful, whether some kinds of Meats; as namely, those forbidden in the Law, be clean; or he is rather carried with a strong suspicion that they are unclean: out of which timorousness of judgment, he chooseth to forbear those meats, and contenteth himself with the fruits of the earth; Another who is weak, eateth Hearbs. This is Species Facti ; this the [ 3] Case. Now the Question is, in this Case what is to be done, for the avoidance of scandal, and the maintenance of Christian Charity? And this question my Text resolveth in this third Verse: wherein is contained 〈 in non-Latin alphabet 〉 , Saint Paul's judgment; or his counsel rather, and advice upon the Case, Let not him that eateth, despise, &c. The remainder of the Verse, and of the Chapter being spent, in giving reasons of the judgment, in this and another like case, concerning the difference and observation of Days.

I have made choice to entreat at this time of Saint Paul's advice; as useful for this place and auditory, and the present assembly. Which advice, as the Parties and the Faults are, is also twofold. The Parties two: He that eateth, that is the Strong ; and he that eateth not, that is the Weak. The Faults likewise two: The Strong man's fault, that's 〈 in non-Latin alphabet 〉 , despising of his brothers infirmity; and the Weak man's faults, that's 〈 in non-Latin alphabet 〉 , judging of his brothers liberty. Proportionably, the parts of the advice, accommodated to the Parties, and their Faults, are two. The one, for the Strong; that he despise not, Let not him that eateth, despise him that eateth not. The other, for the Weak, that he judge not, Let not him that eateth not, judge him that eateth. Of which when I shall have spoken somewhat in their general use, I shall by God's assistance proceed by way of application to inquire how far the differences in our Church, for conforming, and not conforming, agree with the present case of eating, and not eating: and consequently how far forth S. Paul's advice in this case of eating and not eating, ought to rule us in the cases of conforming, and not conforming in point of Ceremony. And first of the former rule or branch of the advice, Let not him that eateth, despise him that eateth not.

The terms, whereby the Parties are charactered, He that eateth, and He that eateth not, have in the opening of the case been already so far unfolded, as that I shall not need anymore to remember you, that by him that eateth, must be understood the strong in Faith, and by him that eateth not, the weak. And so reducing the words ab hypothesi ad Thesin, this part of the advice [ Let not him that eateth, despise him that eateth not ] beareth sense as if the Apostle had said [ Let not the strong in faith despise the weak. ] Weak ones are easily despised: Strong ones are prone to despise: and yet despising is both a grievous sin in the despiser, and a dangerous scandal to the despised. In all which respects, it was but needful the holy Ghost should lesson us, not to despise one another's weakness. Let not him that eateth, despise him that eateth not.

Weakenesse and Smalnesse, be it in what kind soever, is the fittest object to provoke contempt. As we travel by the way, if a fierce Mastiffe set upon us, we think it time to look about, and to bestir our selves for defense: but we take no notice of the little Curres that bark at us, but despise them. When Goliath saw little David make towards him, 1. Sam. 17. the Text saith, He disdained him; for he was but a youth. And S. Paul charging Timothy so to behave himself in the Church of God, as that none should despise his youth, implieth, that youth is obvious to contempt, and likely enough to be despised. And though Wisdom be better than strength, yet Solomon tells us, the poor man's wisdom is despised, and his words are not heard, Eccl. 9. I am small, and of no reputation, saith David, Psal. 119. And our Saviors Caveat in the Gospel is especially concerning little ones, as most open to contempt: Take heed that ye despise not one of these little ones. But of all other, that weakness is most contemptible, which is seen in the faculties of the understanding Soul: when men are indeed weak in apprehension, weak in judgment, weak in discretion ; or at least wise are thought so.

And of this nature is the weakness my Text hath to do withal: a weakness in judgment; or as it is verse. 1. a weakness in Faith. Where, by Faith, we are not to understand that justifying Faith, whereby the heart of a true believer layeth fast hold on the gracious promises of God, and the precious merits of Jesus Christ for the remission of sins: nor by weakness in Faith, that 〈 in non-Latin alphabet 〉 , wherewith the Apostles are sometimes charged; when the Faith of a true believer is sore shaken with temptations of incredulity and distrust. But by Faith we are to understand an historical Faith only, which is nothing else but a firm and secure assent of the judgment unto doctrinal truths in matter of Faith or Life: and by weakness in such faith, a doubtfulness and irresolution of judgment concerning some divine truths appertaining to the doctrine of Faith or Life; and namely, concerning the just extent of Christian liberty, and the indifferent or not indifferent nature or use of some things. Which weakness of judgment in Faith, bewraying it self outwardly in a nice, and scrupulous, and timorous forbearance of some things, for fear they should be unlawful; which yet in truth are not so, but indifferent: doth thereby expose the person in whom such weakness is, to the contempt and despisings of such as are of more confirmed and resolved judgments, and are stronger in the Faith.

Weakenesse then is in it self contemptible, yet not more than Strength is contemptuous. Passive contempt is the unhappiness of the weak ; but Active the fault of the strong. They that find truly, or but ouerweeningly conceit in themselves abilities, either of a higher nature, or in a greater measure than in other men, be it in any kind whatsoever; it is strange to see, with what scornful state they can trample upon their weaker and inferior brethren, and look upon them (if yet they will at all vouchsafe a look) from aloft, as upon things below them: which is properly & literally to despise. For so much the very words, 〈 in non-Latin alphabet 〉 among the Greeks, and among the Latins Despicere do import. The Pharisee, it is like, cast such a disdainful look upon the poor Publican, when in contempt he called him Iste Publicanus: sure I am, that Parable was spoken of purpose concerning such as trusted in their own righteousness, and despised others, Luk. 18. And they are ever the likeliest thus to despise others, that conceit something in themselves more than others. Wealth, honor, strength, beauty, birth, friends, alliance, authority, power, wit, learning, eloquence, reputation, any trifle; can leaven our thoughts, (partial as they are towards our selves) and swell us, and heap us up above our brethren: and because we think we do over-top them; we think we may overlook them too, and despise them as vulgar and contemptible. Agar could despise Sarah ; the bond-servant, the free woman; the maid, her mistress: only for a little fruitfulness of the womb beyond her; because she saw that she had conceived, and her Mistress was barren, Genes. 16. All strength and eminency then we see, be it in any little sorry thing, is apt to breed in men a despising of their weaker and meaner brethren: but none more, than this strength of knowledge and of faith, wherewith we now deal. It should be quite otherwise: our knowledge should praeferre facem, hold the light before us, and help us for the better discovery of our ignorance; and so dispose us to humility, not pride. But pride and self-love is congenitum Malum ; it is a close, and a pleasing, and an inseparable corruption: which by sly and serpentine insinuations conveyeth it self, as into whatsoever else is good and eminent in us, and poisoneth it; so especially into the endowments of the understanding part. Sharpnesse of wit, quickness of conceit, faithfulness of memory, facility of discourse, propriety of elocution, concinnitie of gesture, depth of judgment, variety of knowledge in Arts and Languages, and whateuer else of like kind; are but as wind to fill the sails of our pride, and to make us swell above our brethren, in whom the like gifts are not, or not in like eminency.

A disease, from which the strongest constitutions that have been, have not been altogether so free, but that they have had, if not a spice of it, yet at least wise an inclination unto it. So hard is it, even for the most exercised Christian, not to take knowledge of his own knowledge: or doing so not to despise and neglect the infirmities of his less-knowing brother. It was not then without good need, that Saint Paul should become a remembrancer to the strong in faith, not to despise the weak. And there is as good need, the very strongest of us all should remember it, and take heed of despising even the very weakest. This despising being hurtful both to the strong, and weak: to the strong, as a grievous sin ; and to the weak, as a grievous scandal.

Despising, first is a sin in the strong. Admit thy weak brother were of so shallow understanding and judgment, that he might say in strictness of truth, what Agur saith but in modesty, and that with an Hyperbole too, Prov. 30. that surely he were more brutish than any man, and that he had not in him the understanding of a man: yet the community of nature, and the common condition of humanity should be sufficient to free him from thy contempt. His body was formed out of the same dust, his soul breathed into him by the same God, as thine were: and he is thy neighbor. Let his weakness then be what it can be; even for that relation of neighbourhood, as he is a man, it is sin in thee to despise him, [ He that despiseth his Neighbor, sinneth, Prov: 14.] But that's not all: He is not only thy Neighbor, as a man ; but he is thy Brother too, as a Christian man. He hath embraced the Gospel, he believeth in the Son of God; he is within the pale of the Church, as well as thou: though he be not so exquisitly seen in some higher mysteries, nor so thoroughly 〈◊〉 in some other pointe, as-thou art. If it have pleased God to endow thee with a la • ger portion of knowledge, thou [ 1] oughtest to consider, first ; that thou art bound to be so much them one thinkefull to him that gave [ 2] it; and then secondly, that it is expected, thou shouldest do so much the more good within; and [ 3] thirdly again, that thou art charged with so much the deeper acc • u • t for it. If the same God have dealt these abilities with a more sparing hand to thy brother: in despising his weakness, what other thing doest thou than even despise the good Spirit of God, that bloweth, whe • e he listeth, and giveth to everyone as he lasteth? For though there be diversities of gifts, (both for substance, and degree;) yet it is the same Spirit, 1. Cor. 12. And the contempt that is cast upon the meanest Christian, reboundeth upwards again, and in the last resolution reflecteth even upon GOD himself, and upon his Christ. He that •• spiseth, despiseth not man but GOD; who hath given unto us his holy Spirit? 1. Thessal. 4. And when ye • sin so against the 〈…〉 and their weak consciences, ye sin against Christ, 1 Cor. 8.

Thus you see Despising is hurtful to the despiser, as a sin: it is hurt full also, as a scandal, to the despised. And therefore our Savior in Math. 18. discoursing of not offending little ones ; anon varieth the word, and speaketh of not despising them: as if despising were an especial and principal kind of offending, or scandalizing. And verily so it is, especially to the Weak. Nothing is more grievous to Nature, scarce death it self, than for a man to see himself despised. Ego illam anum irridere me vt sinam? Satius est mihi quouis exitio interire, could he say in the Comedy. It is a thing that pierceth far, and sinketh deep, and striketh cold, & lieth heavy upon the heart: flesh & blood will digest anything with better patience.

We all know how tenderly everyone of us would take it, but to be neglected by others; to have no reckoning at all made of us; to be so reputed as if we were not, or not worth the looking after 〈 in non-Latin alphabet 〉 , as the Ora • cle said to the Megarenses. And yet this is but the least degree of Contempt; a privative contempt only. How renderly then may we think a weak Christian would take it; when to this privative he should find added a Positiue contempt also? when he should see his person, and his weakness, not only not compassioned, but even taunted, and flouted, and derided, and made a laughing stock, and a jesting theme? when he should see them strive to speak and do such things in his sight and hearing, as they know will be offensive unto him, of very purpose to vex, and afflict, and grieve his tender soul? Certainly for a weak Christian newly converted to the Faith, to be thus despised; it were enough, without God's singular mercy and support, to make him repent his late conversion, and revolt from the Faith, by fearful and desperate Apostasy. And he that by such despising should thus offend, though but one of the least and weakest of those that believe in Christ: a thousand times better had it been for him, that he had never been borne; yea, ten thousand times better that a Mill-stone had been hung about his neck, and he cast into the bottom of the Sea; ere he had done it. Despising is a grievous Sin, in the despiser, in the Strong: and despising is a grievous scandal to the despised, to the Weak. Let not therefore the Strong despise the Weak; Let not him that eateth, despise him that eateth not. And thus much for the former branch of Saint P • uls advice: The other followeth, Let not him that eateth not, judge him that eateth.

Faults seldom go single; but by couples at the least. Sinful men do with sinful provocations, as ball-players with the Ball. When the Ball is once up, they labor to keep it up: right so when an offense or provocation is once given, it is tossed to and fro, the receiver ever returning it pat upon the giver, and that most times with advantage; and so betwixt them they make a shift to preserve a perpetuity of sinning, & of scandalizing one another.

He hath school'd the Strong, and taught him his lesson, not to despise another's infirmity; Let not him that eateth, despise him that eateth not. Now the weak must take out his lesson too, not to judge another's liberty; Let not him that eateth not, judge him that eateth.

I will not trouble you with other significations of the word; to Judge, as it is here taken, is as much as to Condemne: and so the word 〈 in non-Latin alphabet 〉 is often taken in the worser cease for 〈 in non-Latin alphabet 〉 .

But this by the way. The fault of these weak ones in the case in hand, was, that measuring other men's actions and consciences, by the model of their own understandings, in their private censures they rashly passed their judgments upon, and pronounced peremptory sentence against such, as used their liberty in some things, concerning the lawfulness whereof themselves were not satisfied; as if they were loose Christians, carnal professors, nomine tenus Christiani, men that would not stick to do anything, and such as made either none at all, or else very little conscience of their actions. This practice my Text disalloweth, and forbiddeth: and the rule hence for us is plain and short, We must not judge others. The Scriptures are express; Judge not, that ye be not judged, Matth. 7. Judge nothing before the time, &c. 1. Corinth. 4. Thou art inexcusable, O man, whosoever thou art that judgest, Rom▪ 2. And if thou judgest, thou art not a doer of the Law, but a Judge, I am. 4.

Now all judging and condemning of our brethren in any of these kinds is sinful and damnable; and that in very many respects: especially these four; which may serve as so many weighty reasons, why we ought not to judge one another. The usurpation, the rashness, the uncharitableness, and the scandal of it.

First, it is an Vsurpation. He that is of right to judge, must have calling and commission for it. Quis constituit te ? sharply replied upon Moses, Exod. 2. Who made thee a Judge ? and Quis constituit me ? reasonably alleged by our Savior, Luke 12. Who made me a Judge ? Thou takest too much upon thee then, thou son of man, whosoever thou art that judgest: thus saucily to thrust thyself into God's seat, and to invade his Throne. Remember thyself well, and learn to know thine own rank. Quis tu ? Who art thou that judgest another? I am. 4. or Who art thou that judgest another's servant ? in the next following verse to my Text. As if the Apostle had said; What art thou? or what hast, thou to do to judge him that standeth or falleth to his awne Master? Thou art his fellow-servant, not his Lord. He hath another Lord, that can and will judge him; who is thy Lord too, and can and will judge thee: for so he argueth anon at verse. 10▪ Why doest thou judge thy brother ?

It is flat usurpation in us to judge: and therefore we must not judge.

Secondly, it is rashness in us. A Judge must understand the truth, both for matter of fact, and for point of Law ; and he must be sure he is in the right for both, before he proceed to sentence: or else he will give rash judgment. How then dare any of us undertake to sit as Judges upon other men's consciences, wherewith we are so little acquainted, that we are indeed but too much unacquainted with our own? We are not able to search the depth of our own wicked and deceitful hearts; and to ransack thoroughly the many secret windings and turnings therein: how much less then are we able to fathom the bottoms of other men's hearts, with any certainty to pronounce of them either good or evil? We must then leave the judgment of other men's spirits, and hearts, and reins, to him that is the Father of spirits, and alone searcheth the hearts and reins: before whose eyes all things are 〈 in non-Latin alphabet 〉 , as the word is most Emphaticall, Heb. 4. Wherefore our Apostles precept elsewhere is good to this purpose, 1. Cor. 4.

Unless we be able to bring these hidden things to light, and to make manifest these counsels; it is rashness in us to judge: and therefore we must not judge.

Thirdly, this judging is uncharitable. Charity is not easily suspicious ; but upon just cause: much less then censorious and peremptory. Indeed when we are to judge of Things, it is wisdom to judge of them secundum quod sunt, as near as we can, to judge of them just as they are, without any sway or partial inclination either to the right hand, or to the left. But when we are to judge of Men, and their Actions ; it is not altogether so: there the rule of Charity must take place, Dubia in meliorem partem sunt interpretanda. Unless we see manifest cause to the contrary, we ought ever to interpret what is done by others, with as much favor as may be.

True Charity is ingenuous ; it thinketh no evil, 1. Cor. 13. How far then are they from charity, that are ever suspicions, and think nothing well? For us, let it be our care to maintain charity ; and to avoid, as far as human frailty will give leave, even sinister suspicions of our brethren's actions: or if through frailty we cannot that, yet let us not from light suspicions fall into uncharitable censures: let us at leastwise suspend our definitive judgment, and not determine too peremptorily against such, as do not in every respect just as we do, or as we would have them do, or as we think they should do. It is uncharitable for us to judge, and therefore we must not judge.

Lastly, there is Scandal in judging. Possibly he that is judged, may have that strength of faith and charity ; that though rash uncharitable censures lie thick in his way, he can lightly skip over all those stumbling blocks, and scape a fall. Saint Paul had such a measure of strength; With me it is a very small thing, saith he, that I should be judged of you, or of human judgment, 1 Cor. 4. If our judging light upon such an object, it is indeed no scandal to him: but that's no thanks to us. We are to esteem things by their natures, not events: and therefore we give a scandal, if we judge; notwithstanding he that is judged take it not as a scandal. For, that judging is in it self a scandal, is clear from ver. 13. of this Chapter; Let us not therefore, saith S. Paul, judge one another anymore, but judge this rather, that no man put a stumbling block, or an occasion to fall in his brothers way. And thus we see four main Reasons against this judging of our brethren. 1. We have no right to judge; and so our judging is usurpation. 2. We may err in our judgments; and so our judging is rashness. 3. We take things the worst way when we judge; and so our judging is uncharitable. 4. We offer occasion of offense by our judging; and so our judging is scandalous. Let not him therefore that eateth not, judge him that eateth.

And so I have done with my Text in the general use of it: wherein we have seen the two faults of despising, and of judging our brethren laid open; and the ugliness of both discovered. I now descend to make such Application, as I promised, both of the case and rules ; unto some differences, and to some offenses given and taken in our Church in point of Ceremony. The Case ruled in my Text was of eating, and not eating: the Differences which some maintain in our Church, are many in the particular; (as of kneeling, and not kneeling; wearing, and not wearing; crossing, and not crossing. &c.) but all these, and most of the rest of them, may be comprehended in gross under the terms of conforming, and not conforming. Let us first compare the cases; that having found wherein they agree, or disagree, we may thereby judge how far Saint Paul's advice in my Text ought to rule us, for not despising, for not judging one another. There are four special things, wherein if we compare this our Case with the Apostles; in every of the four we shall find some agreement, and some disparity also: 1. The nature of the matter: 2. The abilities of the persons: 3. Their several Practice about the things: and 4. Their mutual carriage one towards another. And first, let us consider how the two cases agree in each of these.

First, the matter whereabout the eater and the not-eater differed in the case of the Romans, was in the nature of it indifferent: so it is between the [ 1] conformer, and not-conformer in our Case. As there fish, and flesh, and herbs were merely indifferent; such as might be eaten, or not eaten without sin: so here Cap, and Surplis, Cross, and Ring, and the rest, are things merely indifferent; such as (in regard of their own nature) may be used or not used without sin; as being neither expressly commanded, nor expressly forbidden in the Word of God.

Secondly, the persons agree. For as there, so here [ 2] also; some are strong in faith, some weak. There are many, whose judgments are upon certain and infallible grounds assured and resolved, and that certitudine Fidei, that Cap, and Surplis, and Cross, and the rest, are things lawful, and such as may be used with a good Conscience. There are some others again, who through ignorance, or custom, or prejudice, or otherwise weakened in their judgments; cannot (or will not) be persuaded, that these things are altogether free from superstition and Idolatry: nor consequently, the use of them from sin.

Thirdly, the practice of the persons are much alike. [ 3] As there, the strong did use his liberty according to the assurance of his knowledge ( 〈 in non-Latin alphabet 〉 ) and did eat freely without scruple; and the weak did forbear to eat, because of his doubting and irresolution: So here, most of us in assured confidence that we may wear, and cross, and kneel, and use the other Ceremonies and Customs of our Church, do willingly, and ex animo conform our selves thereunto; yet some there are, who out of I know not what niceness and scrupulousity make dainty of them, and either utterly refuse conformity, or at leastwise desire respite, till they can better inform themselves.

[ 4] Lastly, there is some correspondence also in the faulty carriage of the parties one towards another. For as there the Eater despised the Not-eater ; and the Not-eater judged the Eater: so here, it cannot be denied, but that some Conformers (although I hope far the lesser, I am sure far the worser sort,) do despise and scandalize the non-Conformers more than they have reason to do, or any discreet honest man will allow. But is it not most certain also, that the non-Conformers (but too generally, yea, and the better sort of them too, but too often and much) do pass their censures with marvelous great freedom; and spend their judgments liberally upon, and against the Conformers ? Hitherto the Cases seem to agree. One would think, mutatis mutandis, the Apostles rule would as well fit our Church and Case, as the Roman ; and should as well free the non-Conformers from our Contempt, as us from their Censures. Let not him that conformeth, despise him that conformeth not: and let not him that conformeth not, judge him that conformeth.

But if you will please to take a second suruiew of the four several particulars, wherein the Cases seemed to agree; you shall find very much disparity and disproportion betwixt the two Cases in each of the four respects. In the case of my Text, the matter of difference among them, was not only in different in the nature of it; but it was also left as indifferent for the use: the Church (perhaps) not having determined anything positively therein; at least no public authority having either enjoined, or forbidden, the use of such or such meats. But in the Case of our Church it is far otherwise. Cap, Surplis, Cross, Ring, and other Ceremonies, which are the Matter of our differences, though they be things indifferent for their nature, and in themselves: yet are not so for their use, and unto us. If the Church had been silent, if Authority had prescribed nothing herein; these Ceremonies had then remained for their use, as they are for their nature, indifferent: Lawfull, and such as might be used without sin; and yet Arbitrary, and such as might be also forborne without sin. But men must grant (though they be unwilling, if yet they will be reasonable) that every particular Church hath power, for decency and orders sake, to ordain and constitute Ceremonies. Which being once ordained, and by public authority enjoined, cease to be indifferent for their use, though they remain still so for their nature: and of indifferent become so necessary, that neither may a man without sin refuse them, where Authority requireth; nor use them, where Authority restraineth the use.

Neither is this accession of Necessity, any impeachment to Christian Liberty ; or insnaring of men's consciences: as some have objected. For then do we ensnare men's consciences by human Constitutions, when we thrust them upon men as if they were divine ; and bind men's consciences to them immediately, as if they were immediate parts of God's worship, or of absolute necessity unto salvation. This Tyrannie and Vsurpation over men's Consciences, the Pharisees of old did, and the Church of Rome at this day doth exercise, and we justly hate it in her: equalling, if not preferring her Constitutions to the Laws of God. But our Church (God be thanked) is far from any such impious presumption: and hath sufficiently declared her self by solemn protestation, enough to satisfy any ingenuous impartial judgment, that by requiring obedience to these ceremonial Constitutions, she hath no other purpose, than to reduce all her children to an orderly uniformity in the outward worship of God; so far is she from seeking to draw any opinion, either of divine necessity upon the Constitution, or of effectual holiness upon the ceremony. And as for the prejudice which seemeth to be hereby given to Christian liberty: it is so slender a conceit, that it seemeth to bewray in the obiecters a desire, not so much of satisfaction. as cavil. For first, the liberty of a Christian to all indifferent things, is in the Mind and Conscience: and is then infringed, when the Conscience is bound and straitened, by imposing upon it an opinion of doctrinal Necessity. But it is no wrong to the Liberty of a Christian man's Conscience, to bind him to outward observance for Orders sake, and to impose upon him a Necessity of Obedience. Which one distinction of Doctrinal and Obedientiall Necessity well weighed, and rightly applied, is of it self sufficient to clear all doubts in this point. For, to make all restraint of the outward man in matters indifferent an impeachment of Christian Liberty ; what were it else, but even to bring flat Anabaptism and Anarchy into the Church? and to overthrow all bond of subjection and obedience to lawful Authority? I beseech you consider, wherein can the immediate power and authority of Fathers, Masters, and other Rulers over their inferiors consist; or the due obedience of inferiors be shown towards them: if not in these Indifferent and Arbitrary things? For, things absolutely Necessary, as commanded by God, we are bound to do; whether human Authority require them, or no: and things absolutely Vnlawfull, as prohibited by God, we are bound not to do; whether human Authority forbid them, or no. There are none other things left then, wherein to express properly the Obedience due to superior Authority, than these Indifferent things. And if a Father or Master have power to prescribe to his child or servant in Indifferent things; and such restraint be no way prejudicial to Christian Liberty in them: Why should any man, either deny the like power to Church-Governors, to make Ecclesiastical Constitutions concerning indifferent Things? or interpret that power to the prejudice of Christian Liberty? And again Secondly, [ 2] Men must understand, that it is an Error to think Ceremonies and Constitutions to be things merely Indifferent: I mean in the general. For howsoever every particular Ceremony be indifferent; and every particular Constitution arbitrary and alterable; yet that there should be some Ceremonies, it is necessary, Necessitate absoluta, in as much as no outward work can be performed without Ceremonial circumstances, some or other: and that there should be some Constitutions concerning them, it is also necessary (though not simply & absolutely, as the former; yet ex hypothesi, and) necessitate conuenientiae. Otherwise, since some Ceremonies must needs be used; every Parish, nay every Man would have his own fashion by himself, as his humor led him: whereof what other could be the issue, but infinite distraction, and unorderly confusion in the Church? And again [ 3] thirdly, to return their weapon upon themselves; If every restraint in indifferent things be injurious to Christian Liberty: then themselves are injurious no less by their negative restraint from some Ceremonies, Weare not, Cross not, Kneele not, &c. than they would have the world believe our Church is by her positive restraint unto these Ceremonies of wearing, & crossing, & kneeling, &c. Let indifferent men judge, nay let thenselves that are parties judge, whether is more injurious to Christian Liberty; public Authority by mature advice commanding, what might be forborne, or private spirits through humorours dislikes, forbidding what may be used: the whole Church imposing the use, or a few brethren requiring the forbearance ; of such things, as are otherwise and in themselves equally indifferent for use, or for forbearance.

But they say, our Church maketh greater matters of Ceremonies than thus; and preferreth them even before the most necessary duties of preaching, and administering the Sacraments: in as much as they are imposed upon Ministers under pain of Suspension and Depriuation from their Ministerial Functions and Charges. First, for actual Depriuation;

Secondly, [ 2] those that are suspended or deprived ; suffer it but justly for their obstinacy and contempt. For howsoever they would bear the world in hand, that they are the only persecuted ones, and that they suffer for their consciences: yet in truth, they do but abuse the credulity of the simple therein; and herein (as in many other things) jump with the Papists, whom they would seem above all others most abhorrent from. For as Seminary Priests and Jesuits give it out, they are martyred for their religion; when the very truth is, they are justly executed for their prodigious Treasons, and felonious or treacherous practices against lawful Princes and Estates: So the Brethren pretend they are persecuted for their consciences; when they are indeed, but justly censured for their obstinate and pertinacious contempt of lawful authority. For, it is not the refusal of these Cerimonies they are deprived for, otherwise than as the matter wherein they show their contempt: it is the Contempt it self, which formally and properly subjecteth them to just Ecclesiastical Censure of Suspension or Depriuation. And contempt of authority, though in the smallest matter, deserveth no small punishment: all authority having been ever solicitous (as it hath good reason) above all things to vindicate and preserve it self from Contempt ; by inflicting sharp punishments upon contemptuous persons in the smallest matters, above all other sorts of offenders in any degree whatsoever. Thus have we shown and cleared the first and main difference betwixt the Case of my Text, and the Case of our Church, in regard of the Matter: the things whereabout they differed, being every way indifferent ; ours not so.

And as in the Matter ; so there is secondly much odds in the condition of the Persons. The refusers in the Case of my Text, being truly weak in the Faith ; as being but lately converted to the Christian Faith, and not sufficiently instructed by the Church in the doctrine and use of Christian Liberty in things indifferent: Whereas with our refusers it is much otherwise. First, they are not new [ 1] Proselytes ; but men borne, and bred, and brought up in the bosom of the Church: yea many, and the chiefest of them, such as have taken upon them the Calling of the Ministry, and the Charge of Souls, and the Office of teaching and instructing others. And such men should not be weaklings. Secondly, ours are such as take themselves to have [ 2] fame more knowledge, and understanding, and insight in the Scriptures, and all divine learning, than other men: such as between pity and scorn seem most to wonder at the ignorance and simplicity of the vulgar, and to lament (which is, God knoweth, lamentable enough; though not comparable to what it was within not many years since:) the want of knowledge, and the insufficiency of some of the Clergy in the Land. And with what reason should these men expect the privilege of weak ones? Thirdly, our Church hath sufficiently declared [ 3] and published the innocence of her purpose and meaning in enjoining the Ceremonies: not so only; but hath been content to hear, and receive, and admit the objections and reasons of the refusers; and hath taken pains to answer and satisfy to the full all that ever yet could be said in that behalf. And therefore it is vanity for these men (or their friends in their behalf) to allege weakness ; where all good means have been plentifully used for full information in the points: in doubt. Lastly, upon the premises it [ 4] doth appear that the weakness of one Brethren, pretended by those that are willing to speak favorably of them, proceedeth for the most part not so much out of simple ignorance, arising from the defect either of understanding or means ; as out of an ignorance at the best in some degree of willfulness and affectation, is not seeking, or not admitting such ingenuous satisfaction, as they might have by reason: if not out of the poison of corrupt and carnal affections (as they give us sometimes but too much cause to suspect) of pride, of singularity, of envy, of contention, of factions admiring some men's persons. By which, and other li • e partial affections, men's judgments become oftentimes so blinded; that of unwilling at the first, they become at length unable to discern things with that freedom and ingenuity they should. And so the Cases differ in regard of the Persons.

They differ thirdly in the practice of the Persons. There the strong did eat, because he was well assured he might do it, 〈 in non-Latin alphabet 〉 , in the Verse before my Text: and the weak did no more but forbear eating; as indeed he might do, no authority interposing to the contrary. But here, we conform, not only because we know we may lawfully do it; but for that we know we must of necessity do it, as bound thereunto in obedience to lawful authority, and in the conscience we ought to make of such obedience. And the refusers do not only defacto, not conform▪ to the contempt of authority, and the scandal of others: but they stand in it too, and trouble the peace of the Church by their restless Petitions, and Supplications, and Admonitions, and other publications of the reasons and grounds of their such refusal.

Lastly, there is difference in the faulty carriage of the persons: and that on both parts; especially on ours. For though our Non-conforming Brethren condemn us with much liberty of speech and spirit, having yet less reason for it than the weak Romans had for the Strong among them might have forborne some things for the Weakes sake; and it would well have become them for the avoiding of sca • dall so to have done; which we cannot do without greater scandal in the open contempt of lawful Authority:) yet we do not despise them, (I mean with allowance from the Church: if particular m • n do more than they should, it is their private • ault, and ought not to be imputed to us, or to our Church) but use all good means we care to draw them to moderate courses and just obedience; although they better deserve to be despised than the Weak Romans did: they being truly Weak ▪ our • Obstinat • ; they Timorous, ours also Contemptuous.

Now these differences are opened betwixt the Case in any Text, and the Case of our Church: we may the better judge how far forth S. Paul's advice here given to the Romans in their case of eating, and not-eating, ought to rule us in our case of conforming, and not-conforming in point of Ceremony. And first, of not-despising: then of not judging ▪ The ground of the Apostles precept for not despising him that are not, was his weakness. So far then as this ground holdeth in our case, this precept is to be extended, and no further. And we are hereby bound not to despise our Non-conforming Brethren, so far forth as it may probably appear to us they are weak and not willful. But so far forth, as by their courses and proceedings it may be reasonably thought their refusal proceedeth from corrupt or partial affections, or is apparently maintained with obstinacy and contempt: I take it we may, notwithstanding the Apostles admonition in my Text, in some sort even despise them.

But because they think they are not so well and fairly dealt withal as they should be: Let us consider their particular grievances, wherein they take themselves despised; and examine how just they are. They say, first, they are despised in being scoffed, [ 1] and flouted, and derided by loose companions, [ 2] and by profane or popishly affected Persons; in being styled Puritans, and Brethren, and Precifi •• s, and in having many jests and fooleries fastened upon them, whereof they are not guilty. They are secondly despised, they say, in that when they are convented before the Bishops and others in Authority, they cannot have the favor of an indifferent hearing: but are proceeded against as far as Suspension ; and sometimes Depriuation, without taking their answers to what is objected, or giving answers to what they object. Thirdly, in that many honest and religious men, of excellent and useful gifts, cannot be permitted the liberty of their Consciences, and the free exercise of their Ministry ; only for standing out in these things, which our selves cannot but confess to be indifferent. [ 3]

To their first Grieuance we answer, that we have nothing to do with those that are popishly affected. If they wrong them, as it is like enough they will (for they will not stick to wrong their betters) we are not to be charged with that: let them answer for themselves.

It cannot but be some confirmation to men in error; to see men of dissolute and loose behavior, with much eagerness, and perulancie and virulence to speak against them. We all know how much scandal and prejudice it is to a right good cause; to be either followed by persons open to just exception, or maintained with slender & insufficient reasons, or prosecuted with unseasonable and indiscreet violence. And I am verily persuaded, that as the increase of Papists in some parts of the Land, hath occasionally sprung (by a kind of Antiperistasis) from the intemperate courses of their neighbor Puritans ; so the increase of Puritans, in many parts of the Land, oweth not so much to any sufficiency themselves conceive in their own grounds, as to the disadvantage of some Profane ; or Scandalous, or Idle, or Ignorant, or Indiscreet opposers. But setting these aside, I see not but that otherwise the name of Puritan, and the rest, are justly given them. For appropriating to them selves the names of Brethren, Professors, Good men, and other like; as differences betwixt them and those they call Formalists ▪ would they not have it thought, that they have a Brotherhood and Profession of their own, freer and purer from Superstition and Idolatry, than others have, that are not of the same stamp? and doing so, why may they no • be called Puritans? The name, I know, is sometimes fastened upon those that deserve it not; ask all people will call any man that beareth but the face of honesty, a Puritan: but why should that hinder others from placing it where it is rightly due?

The Reverend Fathers of our Church▪ we may well think • 〈…〉 much other employment, cannot be solv • thrifty of their good hours as to lavish them out in hearing contentious persons candem cantilenam, sing the same note a hundred times over; and require farther satisfaction after so many public and unanswerable satisfactions already given. Yet have the Bishops, and other Church Governors, out of their religious zeal for the peace of God's Church, been so far from despising our Brethren herein▪ that they have dispensed sometimes with their other weighty • ccasio • s; and taken pains to answer their • ea • on • , and confute their exceptions, satisfy all their doubts, and discover the weakness of all their ground • in the points questioned.

And as to their third Grieuance. First, for my own part, I make no doubt, neither dare I be so uncharitable as not to think, but that many of them have honest, and upright, and sincere hearts to God ward, and are unfeignedly zealous of God's

Neither ought the unreproved conversation of men, countenance out their Opinions, or their Practices, against the light of Divine Scripture, and right Reason: As we read Cyprians error in old time; and we see Arminius his corrupt doctrine in our days have spread much the more for the reverend opinion men had of their personal endowments and sanctity. Secondly, though Comparisons be ever harsh, and most times odious; yet since honesty and piety is alleged, (without disparagement be it spoken to the best of them,) there are as good, and honest, and religious, and zealous men every way of them that willingly and cheerfully conform as of them that do not. In the times of Popish persecution, how many godly Bishops, and conformable Ministers laid down their lives for the testimony of God's Truth, and for the maintenance of his Gospel. And if it should please God in his just judgment (as our sins, and amongst others ou • Schisms and distractions most worthily deserve,) to put us once again to a fierce trial (which the same God for his goodness and mercy defend;) I make no question but many thousands of Conformers would (by the grace of God) resist unto blood, embrace the Faggot, and burn at a • take in detestation of all Popish Antichristian Idolate • ▪ as readily, and cheerfully, and constantly, as the hottest, and precisest, and most scrupulous non Conformer. But thirdly, let men's honesty, and piety, and gifts be what they can must not 〈◊〉 of honesty and piety, and gifts, live under Laws? And what reason these, or any other respects, should exempt any man from the just 〈◊〉 of the Church in case he will not, obey her 〈◊〉 and conform to her Ceremonies : especially, since such men's immunity would but encourage others to presume upon the like favor: and experience teacheth us, that no men's errors are so exemplary and pernicious; as theirs, who for their eminency of ours, or sanc • itie of lif • • re beast followed with popular a •• lause, and the small admiration.

We see their Grieuances against us, how unjust they are, in the matter of Despising. I would they did no more despise the Churches authority, than we do their infirmities! But in the matter of judging : see if we have not a just grievance against them. As might be declared at large in many instances, out of their printed Books, and private Letters, and common discourses. I will but give you a taste, because I know I grow tedious, and I long to be at an end.

First, they judge our Church as half Popish and Antichristian, for retaining some ceremonies used in 〈◊〉 though we have purge them from their Superstitions, and restored them to their Primitive use. Their great admired opener of the Revelation, maketh our Church the Dinsey-W • lsey La • dieca • Church; neither hot nor cold. And some of them have •• oue • lie compared our late gracious Sovereign Queen Elizabeth of most blessed memory, to a slattish housewife ; that having swept the house, yet lose the dust and dirt behind the doors; meaning thereby the Ceremonies. If our Church were but 〈◊〉 so ill, as these men would make i • , I think every honest religious man should hold himself bound to separate from it, as hi • most excellent, Majesty hath observed the Brownists have done upon their very grounds: accounting them as luke warm for not quite separating▪ as they do us for no further reforming.

Secondly, they judge our Bishops, and other Church-Governors, as Limbes of Antichrist; Locusts of the bottomless pit; domineering Lord's over God's heritage; usurpers of temporal Jurisdiction; Spiritual Tyrants over men's Consciences, &c. seeking by all means to make the name of Lord Bishop odious to the Gentry and Commons.

Thirdly, they judge those that subscribe and conform, 〈◊〉 time seruers; formal Gospellers; State-Divines; men that know no conscience, but Law, not Religion, but the Kings▪ and such as would be as forward for the Mass, as the Communion, if the State should alter.

Fourthly, all such Ministers as are not endowed with gifts for the Pulpi • , • hey 〈◊〉 , as hirelings, and not Shepherds: calling them idol-Shepherds; betrayers of Christ Flock; intruders into the Ministry without a Calling; dumb Dogs, and I know not how many names besides. Yea, although they be such as are diligent▪ according to their measure of gifts to perform such duties as the Church requireth; to present the prayers of the people to God; to declare (by reading the holy Bible and good Homilies for that purpose appointed) the will of God to the people; to instruct the younger sort in the points of Catechism ; to visit and comfort the sick and afflicted; and to administer reverently and orderly the holy Sacraments of Baptism and the Lord's Supper.

Fifthly, they judge all such as interpose for the Churches peace, and oppose their novelties, as enemies to all goodness, men of profane minds; haters of Religion; despisers of the Word; persecutors of the Brethren, imps of Satan; instruments of Hell; and such as utterly abhor all godly and Christian courses.

Sixthly, and lastly (for I irke to rake longer in this sink) they bewray themselves to be manifest Judges of all that are not of their stamp; by singling out unto themselves; and those that favor them; certain proper Appellations, of Brethren, and Good men, and Professors: as if none had Brotherhood in Christ, none had interest in goodness, none made Profession of the Gospel, but themselves. Whereas others have received the sign of their Profession in their foreheads after Baptism, which perhaps they did not: whereas others daily stand up in the Congregation to make Profession of their Christian belief, which it may be they do not or, (if those things be not material) whereas others by the grace of God are as steadfastly resolved in their hearts, if need should be, to seal the truth of their Profession with their blood, as any of them can be.

But they will say, these peremptory Censures are but the faults of some few: all are not so hot and fierio • ▪ There be others that are more temperate in their speeches, and Moderate in their courses, and desire only they may be spared for their own particular: but they preach not against any of these things, nor intermeddle to make more stirs in the Church.

Yet of some that carry themselves with tolerable moderation outwardly ; we have some cause to su • pect, that they do inwardly and in their heart judge as deeply, as the hottest-spirited 〈◊〉 And we gather it from their forward •• sse 〈…〉 and upon every slender occasion obliquity to gi • d, and indirectly to glance at our Church and the discipline and the Ceremonies thereof, as far as they well dare. And if such men meddle no further, we may reasonably think, it is not forward of good will to do it; but because they d •• e not.

[ 2] Secondly, though they preach not against these things in the public Congregations ; yet in their private Conuenticles it is not unknown some do. Though their Pulpits do not ring with it; yet their houses do: though their ordinary Sermons ad populum be more modest; yet their set conferences are sometimes but too free, especially when they are required their opinions by those that invite them▪ And what themselves for fear of Censure thus preach but in the ear ; their Lay Disciples openly preach on the house top.

Thirdly, although both their Pulpits and Tables [ 3] should be silent: yet their Practice sufficiently preacheth their dislike. And who knoweth not that a Real and Exemplary seducement maketh the Author guilty; as well as a Verball and Oratory? Saint Peter did not preach Judaism; but only, for offending the Jews, forbare to eat with the Gentiles: yet S, Paul reproveth him for it to his face, and interpreteth that Fact of his, as an effectual & almost compulsure seducement; Cogis Iudaizare, Gal. 2. Why compellest thou the Gentiles to Judaize?

Lastly, it is to be considered, whether it may be [ 4] enough for a Pastor, not to meddle with these things: & whether he be not in conscience bound, especially in case he live among a people distracted in opinions, to declare himself expressly either for them, or against them. If they be utterly unlawful, and he know it so; how is he not bound in conscience to reprove those that use them, or require them? otherwise he betrayeth the truth of God by his silence, and suffereth men to go on in their superstition without rebuke. But if he be sufficiently resolved of their lawfulness; how is he not bound in conscience to reprove those that refuse them, or oppose them? otherwise he betrayeth the peace of the Church by his silence, and suffereth men to go on in their disobedience without rebuke. Nay more, every Minister that hath received pastoral Charge, hath twice or thrice (if not oftener) witnessed his allowance of all and singular the 39. Articles of the Church of England. Once at his Ordination before the Bishop ; then at his Institution into his Benefice, before his Ordinary ; and both these by Subscription under his hand: and then after upon his Induction, before his own Flock, and that by verbal Approbation. By which Subscription and Approbation, he hath not only acknowledged in the Church the power of ordaining Rites and Ceremonies, Art. 20. but he hath after a sort also bound himself openly to rebuke such as willingly and purposely break the Traditions & Ceremonies of the Church, as offenders against the common Orders of the Church, and wounders of the Consciences of the weak brethren, Art. 34. He then, that for any respect whatsoever is meal mouthed in these things wherein he is bound both in Conscience, & by virtue of his own voluntary Act to speak freely: neither is constant to his own hand and tongue ; nor is faithful in God's • ouse; 〈◊〉 was Moses, in discharging a good Conscience, and revealing unto his people the whole Counsel of God.

Thus have I endeavored, having the opportunity of this place, as I held myself both in Conscience, and in regard of my Subscription bound) to deliver my opinion freely, so far as my Text gave occasion, concerning the Ceremonial Constitutions of our Church: and therein labored to free, not only the Conformer from all unjust Censures ; but even the Non-conformer also, so far as he hath reason to expect it, from all scandalous Despisings. I beseech you pardon my length, if I have been troublesome: I had much to say; and the matter was weighty; and I desired to give some satisfaction in it to those that are contrary-minded; and I have no purpose (for anything I know) at all to trouble this place anymore hereafter. Let us all now humbly beseech Almighty God to grant a blessing to what hath been presently taught and heard: that it may work in the harts of us all charitable affections one towards another, due obedience to lawful Authority, and a conscionable care to walk in our several callings, faithfully, painfully, and peaceably ; to the comfort of our own souls, the edification of God's Church, and the glory of the ever-blessed Trinity, the Father, Son, and Holy Ghost, three Persons and one God. To whom be ascribed by us and the whole Church, as is most due, the Kingdom, the Power and the Glory, forever and ever. Amen.

THE SECOND SERMON.

A Little before, at the fourth verse, Saint Paul had delivered a Conclusion ; sound and comfortable: and strengthened it from David's both experience, and testimony in Psal. 51. A place pregnant, and full of sinews to enforce it. The Conclusion in effect was; that Nothing in man can annul the Covenant of God. Neither the original unworthiness of God's children, through the universal corruption of nature, nor their actual unfaithfulness bewrayed (through frailty) in particular trials; can alienate the free love of God from them, or cut them off from the Covenant of Grace: but that still God will be glorified in the truth and faithfulness of his promises, notwithstanding any unrighteousness or unfaithfulness in man.

But never yet was any Truth so happily innocent, as to maintain it self free from Calumnie and Abuse. Malite on the one hand, and Fleshlinesse on the other; though with different aims, yet do the same work. They both pervert the Truth, by drawing pestilent Corollaries from sound Conclusions, as the Spider sucketh poison from medicinal herbs. But with this difference; Malice slandereth the Truth, to discountenance it: but Fleshlinesse abuseth the Truth, to countenance itself by it. The cavilling Sophister, he would fain bring the Apostles gracious Doctrine into discredit: The carnal Libertine, he would as fain bring his own ungracious behavior into credit. Both, by making false, yet colorable, Inferences from the former Conclusion. There are three of those [ 1] Inferences: but never a good. The first ; If so, then cannot God in reason and justice take vengeance of our unrighteousness. The Colour: for why should he punish us for that, which so much magnifieth and commendeth his righteousness? But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous that taketh vengeance ? The second Inference: If so; then it is [ 2] iniust either in God or Man to condemn us as sinners, for breaking the Law. The Colour: for why should that action be censured of sin, which so abundantly redoundeth to the glory of God? For if the Truth of God hath more abounded, through my lie, unto his glory, why yet am I also judged as a sinner ? The third, and last, and worst Inference: [ 3] If so, then it is a good and a wise resolution, Let us sin freely, and boldly commit evil. The Colour: for why should we fear to do that, from which so much good may come? in this verse of my Text, And not rather, Let us do evil, that good may come.

This last cavilling Inference, the Apostle in this verse both bringeth in, and casteth out again: bringeth in, as an objection ; and casteth out by his answer. An answer which at once cutteth off both it, and the former inferences. And the Answer is double: Ad rem, ad hominem. That concerneth the force and matter of the objection: this, the state and danger of the obiectors. Ad rem, in the former part of the verse; [ And not rather (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come.] Ad hominem, in the latter end; [ Whose damnation is just. ] In the former part, there is an Objection ; and the Rejection of it. The Objection, And not rather, Let us do evil that good may come. The Rejection thereof with a Non sequitur ; implying not only the bare in consequence of it upon the Apostles Conclusion, but withal, and especially the falseness & unsoundness of it taken by it self; As we be slanderously reported, and as some affirm that we say, Let us do evil, &c.

My aim at this present is to insist especially upon on a Principle of practike Divinity ; which by joint consent of Writers old, and new; Orthodox, and Popish ; resulteth from the very body of this verse, and is of right good use to direct us in sundry difficulties, which daily arise in vitae communi, in point of Conscience. The Principle is this; We must not do any evil, that any good may come of it. Yet there are besides this, in the Text diverse other inferior observations not to be neglected. With which I think it will not be amiss to begin, and to dispatch them first briefly; that so I may fall the sooner, and stay the longer upon that which I mainly intend.

Observe first the Apostles Method, and substantial manner of proceeding: how he cleareth all as he goeth; how diligent he is and careful, betimes to remove such cavils, (though he step a little out of his way for it) as might bring scandal to the Truth he had delivered. When we preach and instruct others, we should not think it enough to deliver positive truths : but we should take good care also, as near as we can, to leave them clear ; and by prevention to stop the mouths of such, as love to pick quarrels at the Truth, and to bark against the light. It were good we would (so far as our leisure and gifts will permit) wisely forecast, and prevent all offense that might be taken at any part of God's truth: and be careful, as not to broach anything that is false, through rashness, error, or intemperance ; so not to betray any truth by ignorant handling, or by superficial, flight, and unsatisfying answers. But then especially concerneth it us to be most careful herein; when we have to speak before such, as we have some cause beforehand to suspect to be, through ignorance, or weakness, or custom, or education, or prejudice, or partial affections, or otherwise contrary-minded unto, or at leastwise not well persuaded of those Truths we are to teach. If the ways be rough and knotty, and the passengers feeble-ioynted and dark-sighted: it is but needful the guides should remove as many blocks and stones out of the way, as may be. When we have gone as warily as we can to work, Cauillers (if they list) will take exceptions: it is our part to see we give them not the advantage, lest we help to justify the Principals, by making our selves Accessories. Those men are ill advised, how ever zealous for the Truth, that stir in controuersed points, and leave them worse than they found them.

A good cause is never betrayed-more, than when it is prosecuted with much eagerness, but little sufficiency. This from the method.

Observe secondly the Apostles manner of speech, 〈 in non-Latin alphabet 〉 . Translators render it; As we are wrongfully blamed, As we are slandered, As we are slanderously reported. And the word indeed from the Original importeth no more: and so Writers both Profane, and Sacred use it. But yet in Scriptures by a Specialtie it most times signifieth the highest degree of Slander ; when we open our mouths against God, and speak ill, or amiss, or unworthily of God: that is 〈 in non-Latin alphabet 〉 , and properly the sin we call Blasphemy. And yet, that very word of Blasphemy, which for the most part referreth immediately to God, the Apostle here useth, when he speaketh of himself and other Christian Ministers 〈 in non-Latin alphabet 〉 , as we are slandered, nay as we are blasphemed. A slander or other wrong or contempt done to a Minister, quà talis, is a sin of a higher strain, than the same done to a common Christian. Not at all for his Persons sake: for so he is no more God's good creature than the other; no more free from sins, and infirmities and passions than the other. But for his Callings sake; for so he is God's Ambassador, which the other is not: and for his works sake; for that is God's message, which the others is not. Personal Slanders and Contempts are to a Minister, but as to another man: because his person is but as another man's Person. But Slanders and Contempts done to him as a Minister, that is, with reference either to his Calling, or Doctrine, are much greater than to another man: as reaching unto God himself; whose Person the Minister representeth in his Calling ; and whose errand the Minister delivereth in his Doctrine. For Contempts, Saint Paul is express elsewhere; He that despiseth, despiseth not Man, but God. And as for Slanders ; the very choice of the word in my Text inferreth as much. The dignity of our Calling, enhaunceth the sin: and every Slander against our regular Doctrines, is more than a bare Calumnie ; if no more, at least petty blasphemy 〈 in non-Latin alphabet 〉 , As we are slandered, as we are blasphemed. That from the word.

Observe thirdly, the wrong done to the Apostle, and to his Doctrine. He was slanderously reported to have taught that, which he never so much as thought: and his Doctrine had many scandalous imputations fastened upon it, whereof neither he nor it were guilty, [ As we are slanderously reported, and as some affirm that we say. ] The best truths are subject to mis-interpretation: and there is not that Doctrine, how firmly soever grounded, how warily soever delivered; whereon Calumny will not fasten, and stick slanderous imputations. Neither John's mourning, nor Christ's piping can pass the pikes: but the one hath a Devil ; the other is a glutton and a wine-bibber. Though Christ come to fulfill the Law, yet there be will accuse him as a destroyer of the Law, Matth. 5. And though he decide the question plainly for Caesar, and that in the case of Tribute, Matth. 22. Give unto Caesar the things that are Caesar's: yet there be that charge him, as if he spake against Caesar, John. 19. and that in the very case of Tribute, as if he forbade to give Tribute unto Caesar, Luke 23. Now if they called the Master of the house Beelzebub ; how much more them of his household? If Christ's did not; think we the doctrine of his Ministers and his Servants could escape the stroke of men's tongues, and be free from calumny and cavil ? How the Apostles were slandered as Seducers, and Sectaries, and vain babblers, and Heretics, and broachers of new and false and pestilent doctrines; their Epistles, and the book of their Acts witness abundantly to us. And for succeeding times, read but the Apologies of Athenagoras, and Tertullian, and others: and it will amaze you to see what blasphemous, and seditious, and odious, and horrible impieties, were fathered upon the ancient Christian Doctors, and upon their profession. But our own experience goeth beyond all. The Doctors of our Church teach truly, and agreeably to unanswerable evidences of Scripture, the effectual concurrence of God's will and power, with subordinate Agents; in every, and therefore even in sinful actions; God's free election of those whom he purposeth to save of his own grace, without any motives in, or from themselves; The immutability of God's Love & Grace towards the Saints, and their certain perseverance therein unto Salvation ; The Justification of sinners by the imputed righteousness of Christ, apprehended and applied unto them by a lively faith ; without the works of the Law. These are sound, and true, and comfortable, and profitable, and necessary doctrines. And yet that impudent Strumpet of Rome hath the forehead, I will not say to slander, my Text alloweth more, to blaspheme God, and his Truth, and the Ministers thereof for teaching them. Bellarmine, Gretser, Maldonado, & the Jesuits; but none more than our own English Fugitiues, Bristow, Stapleton, Parsons, Kellison, and all the rabble of those Romish hellhounds, freely spend their mouths in barking against us; as if we made God the author of sin: as if we would have men sin and be damned, by a Stoicall fatal necessity; sin whether they will or no, and be damned whether they deserve it or no: as if we opened a gap to all licentiousness and profaneness ; let men believe, it is no matter how they live, heaven is their own cock-sure: as if we cried down good works, & condemned charity. Slanders loud, and false; yet easily blown away with one single word, 〈 in non-Latin alphabet 〉 . These imputations upon us and our doctrine are unjust: but 〈 in non-Latin alphabet 〉 , let them that thus mis-report us, know, that without repentance their damnation will be just.

It would be time not ill spent, to discover the grounds of this observation, and to press the uses of it something fully. But because my aim lieth another way; I can but point at them, and pass. If seldom Truth scape vnslandered, marvel not: the reasons are evident.

To begin ordine retrogrado, & to take [ 1] them backwards. First, on the Devils part: a kind of Contrariety and Antipathie betwixt him and it. He being the Father of lies, and Prince of darkness, cannot away with the Truth, and with the Light: and therefore casteth up slanders, as Fogs and Mists against the Truth to belie it, and [ 2] against the Light to darken it. Secondly, on man's [ 1] part: And that partly in the Understanding ; when the judgment either of it self weak, or else weakened through precipitancie, prejudice, or otherwise, is deceived with fallacies instead of substance, and mistaketh seeming inferences, for necessary and natural deductions. Partly in the Will ; [ 2] when men of corrupt minds set themselves purposely against the known truth, and out of malicious willfulness (against the strong testimony of their own hearts) slander it, that so they may disgrace it, and them that profess it. Partly in the Affections ; when men overcome by carnal affections, [ 3] are content to cheat their own souls by giving such constructions to God's Truth, as will for requital, give largest allowance to their practices, and so rather choose to crooken the Rule to their own bent, than to level themselves and their affections and lives according to the Rule. Thirdly, on God's [ 3] part; who suffereth his own Truth to be slandered and mistaken. Partly in his Justice ; as a fearful [ 1] Judgment upon wicked ones, whereby their hard hearts become yet more hardened, and their most just condemnation yet more just. Partly, in [ 2] his Goodness ; as a powerful fiery trial of true Doctors, whose constancy and sincerity is the more approved with him, and the more eminent with men, if they fly not when the Wolf cometh, but keep their standing, and stoutly maintain God's truth, when it is deepliest slandered, and hotliest opposed. And partly, in his Wisdom ; as a rich occasion [ 3] for those, whom he hath gifted for it, 〈 in non-Latin alphabet 〉 to awaken their zeal, to quicken up their industry, to muster up their abilities, to scour up their spiritual armor, (which else through dis-use might gather rust) for the defense, and for the rescue of that 〈 in non-Latin alphabet 〉 , that precious truth whereof they are depositaries, & wherewith he hath entrusted them.

These are the Grounds. The Uses, for instruction briefly are, to teach and admonish everyone of us: that we be not either first, so wickedly malicious, [ 1] as without apparent cause, to raise any slander; or [ 2] secondly, so foolishly credulous, as without severe [ 3] examination, to believe any slander; or thirdly, so basely timorous, as to flinch from any part of God's truth for any slander. But I must not insist. This from the slander.

Observe fourthly, how peremptory the Apostle is in his censure against the slanderers or abusers of holy truths: Whose damnation is just. Some understand it with reference to the Slanderers; As we be slanderously reported, and as some affirm that we say: Whose damnation is just: that is, their damnation is just, who thus unjustly slander us. Others understand it with reference to that ungodly resosolution: Let us do evil, that good may come; whose damnation is just: that is, their damnation is just for the evil they do, who adventure to do any evil, under whatsoever pretence of good to come of it. Both expositions are good; and I rather embrace both, than prefer either. I ever held it a kind of honest spiritual thrift ; where there are two senses given of one place, both agreeable to the Analogy of Faith and Manners, both so indifferently appliable to the words and scope of the place, as that it is hard to say, which was rather intended; though there was but one intended, yet to make use of both. And so will we. Take it the first way: and the slanderer may read his doom in it. Here is his wages, and his portion, and the meed and reward of his slander; Damnation. And it is a just reward. He condemneth God's truth unjustly: God condemneth him justly for it; Whose damnation is just. If we be countable (and we are countable at the day of Judgment) for every idle word we speak; though neither in it self false, nor yet hurtful and prejudicial unto others: what less than damnation can they expect, that with much falsehood for the thing it self, and infinite prejudice in respect of others, blaspheme God and his holy Truth?

But if it be done of purpose, and in malice to despite the Truth, and the Professors thereof: I scarce know whether there be a greater sin, or no. Maliciously to oppose the known Truth, is by most Divines accounted a principal branch of that great unpardonable sin, the sin against the holy Ghost: by some, the very sin it self. I dare not say it is so; nor yet that it is unpardonable, or hath final impenitence necessarily attending it: I would be loath to interclude the hope of Repentance from any sinner; or to confine God's Mercy within any bounds. Yet thus much I think I may safely say; it cometh shrewdly near the sin against the holy Ghost, and is a fair (or rather a foul) step towards it, and leaveth very little hope of pardon. That great sin against the holy Ghost, the Holy Ghost it self in the Scriptures chooseth, rather than by any other to express by this name of Blasphemy, Mat. 12. And whereas our Apostle, 1 Tim. 1. saith, That though he were a Blasphemer, yet he obtained Mercy, because he did it ignorantly in unbelief: he leaveth it questionable, but withal suspicious, whether there may be any hope of Mercy for such as blaspheme maliciously, & against knowledge. If any man's be; certainly such a man's damnation is most just.

But not all Slanders of God's truth are of that deep die: not all Slanderers, sinners in that high degree. God forbid they should. There are respects, which much qualify and lessen the sin. But yet allow it any in the least degree, and with the most favorable circumstances ; still the Apostles sentence standeth good: Without repentance their damnation is just. Admit the Truth be dark and difficult, and so easily to be mistaken: admit withal, the man be weak and ignorant, and so apt to mistake; his understanding being neither distinct through in capacity to apprehend and sort things aright, nor yet constant to it self through unsettledness and levity of judgment. Certainly his misprision of the Truth is so much lesser, than the others willful Calumnie ; as it proceedeth less from the irregularity of the Will to the Judgment. And of such a man there is good hope, that both in time he may see his error, and repent expressly and particularly for it; and that in the mean time he doth repent for it implicit, & inclusively in his general contrition for, and confession of the massy lump of his hidden, and secret, and unknown sins. This Charity bindeth us both to hope for the future, and to think for the present: and Saint Paul's example and words in the place but now alleged, are very comfortable to this purpose. But yet still thus much is certain: He that through ignorance, or for want of apprehension or judgment, or by reason of whatsoever other defect or motive, bringeth a slander upon any divine Truth; though never so perplexed with difficulties, or open to cavil: unless he repent for it, either in the particular, (and that he must do, if ever God open his eyes, and let him see his fault,) or at leastwise in the general ; it is still a damnable sin in him; His damnation is just. We have the very case almost in terminis laid down, and thus resolved in 2 Pet. 3. In which are some things hard to be understood, (observe the condition of the things; hard to be understood) which they that are unlearned, and unstable, (observe also the condition of the persons; unlearned, and unstable,) wrest, as they do also the other Scriptures, to their own destruction. Where we have the matter of great difficulty, hard to be understood ; the persons of small sufficiency, unlearned, and unstable, and yet if men, even of that weakness, wrest and pervert truths, though of that hardness, they do it 〈 in non-Latin alphabet 〉 , to their own destruction, saith S. Peter there; to their own just damnation, saith S. Paul in my Text. This from the Censure in the first sense.

Take it in the other sense, with reference to this ungodly resolution, Let us do evil, that good may come: it teacheth us, that no pretension of doing it in ordine ad Deum, for God's glory, to a good end, or any other color whatsoever, can excuse those that presume to do evil; but that still the evil they do is damnable, and it is but just with God to render damnation to them for it; Whose damnation is just. And thus understood, it openeth us a way to the consideration of that main Principle whereof I spake, and whereon by your patience I desire to spend the remainder of my time; namely this: We must not for any good, do any evil. For the farther opening, and better understanding whereof, (since the rule is of infinite use in the whole practice of our lives:) that we may the better know when, and where, and how far to apply it aright for the direction of our Consciences and Actions ; we must of necessity unfold the extent of this word, evil, and consider the several kinds and degrees of it distinctly and apart. We must not do evil, that good may come.

First, evil is of two sorts. The evil of fault, and the evil of punishment. Malum delicti, and Malum supplicij ; as Tertullian calleth them: or as the more received terms are, Malum Culpae, and Malum Paenae. The evil we commit against God, and the evil God inflicteth upon us. The evil we do ; unjustly, but yet willingly: and the evil we suffer unwillingly, but yet justly. In a word, the evil of sin, and the evil of pain. Touching evils of pain ; if the Case be put, when two such evils are propounded, and both cannot be avoided, whether we may not make choice of the one, to avoid the other. The resolution is common and good from the old Maxim, e malis minimum, we may incur the lesser, to prevent the greater evil.

And this Principle in my Text is not a rule for that Case: that being propounded concerning evils of Paine ; whereas my Text is intended only of the evils of Sin. We are herehence resolved, that we are not to do any evil, that good may come of it: for all which yet we may suffer some evil, that good may come of it. Although (to note that by the way) the common answer e malis minimum, even in evils of Paine is to be understood, (as most other practical conclusions are) not as simply and universally ; but as commonly and ordinarily true. For (as one saith well) perhaps there are Cases, wherein two evils of Paine being at once propounded, it may not be safe for us to be our own carvers.

But I must let pass the Questions concerning evils of Paine, as impertinencies. The evils of sin are of two sorts. Some are evil formally, simply, & per se ; such as are directly against the scope & purpose of some of God's Commandments: as Atheism against the first, Idolatry against the second, and so against the rest, Blasphemy, Prophanenesse, Disloyaltie, Crueltie, Adultery, Injustice, Calumny, Avarice, and the like; all which are evil in their own nature, and can never ( positis quibuscunque circumstantijs) be done well. Othersome are evil only respectively, and by accident: but otherwise in their own nature indifferent; and such as may be, and are done sometimes well, sometimes ill. To know the nature of which things the better, since they are of singular use for the resolution of many Cases of Conscience: we must yet more distinctly inquire into the different kinds (or rather degrees) of indifferent things ; and into the different means, whereby things otherwise in nature indifferent, become accidentally evil for their use.

Indifferent things are either equally, or unequally such. We may call them for distinctions sake (and I think not altogether unfitly) indifferentia ad vt rumlibet ; and indifferentia ad vnum. Indifferentia ad vtrumlibet, or equally indifferent things are such, as (barely con • idered) are arbitrary either way, and hang in aequilibrio between good and evil, without turning the Scale either one way or other, as not having any notable inclination or propension unto either rather than other: as to drink fasting, to walk into the fields, or to life up ones hand unto his head, &c. Now concerning such things as these, if any man should be so scrupulous, as to make a matter of conscience of them, and should desire to be resolved in point of Conscience whether they were good or evil ; as namely, whether he should do well or ill, to walk abroad into the fields a mile or two with his friend, the thing it self is so equally indifferent, that it were resolution enough to leave it in medio, and to answer him, there were neither good nor hurt in it: the Action of walking, barely considered, being not greatly either morally good, or morally evil.

And I say withal barely considered, for there may be circumstances, which may make it accidentally evil. As to walk abroad in the fields, when a man should be at Divine Service in the Church, is by accident morally evil ; through the circumstance of But yet still, these and other circumstances set aside; barely to walk, or barely not to walk, and the like, are Indifferentia ad vtrumlibet, things in their own nature (and that equally) indifferent.

Things unequally indifferent are such, as though they be neither universally good, nor absolutely evil; yet even barely considered, sway more or less rather the one way than the other. And that either unto good, or unto evil. Of the former sort are such outward actions, as being in Moral precepts indefinitely commanded, are yet sometimes sinfully and ill done: as, giving an Alms, hearing a Sermon, reproving an offender; and the like. Which are in themselves good; and so to be accounted, rather than evil, though some unhappy [ 2] circumstance or other may make them ill. Of the later sort are such outward actions, as being in Moral precepts indefinitely prohibited, are yet in some cases lawful, and may be well done: as, swearing an oath, traveling on the Sabbath day, playing for money; and the like. Which are in themselves rather evil, than good, because they are ever evil, unless all circumstances concur to make them good. Now of these actions, though the former sort carry the face of good, the later of evil ; yet in very truth both sorts are indifferent. Understand me aright: I do not mean indifferent indifferentiâ contradictionis, such as may be indifferently either done, or not done; but indifferent only indifferentiâ contrarietatis, such as (suppose the doing) may be indifferently either good or evil: because so they may be done, as to be good, and so they may be done also, as to be evil. But yet with this difference, that those former, though indifferent, and in some cases evil, are yet of themselves notably & eminently inclined unto good, rather than evil; and these later proportionably unto evil rather than good. From which difference it cometh to pass, that to the Question barely proposed concerning the former actions, whether they be good or evil; the answer is just and warrantable, to say indefinitely they are good: and contrarily concerning the later actions, to say indefinitely, they are evil.

Which difference well weighed (to note that by the way) would serve to justify a common practice of most of us in the exercise of our Ministry, against such as distaste our doctrine for it, or unjustly otherwise take offense at it. Ordinarily in our Sermons we indefinitiuely condemn as evil, swearing, and gaming for money, and dancing, and recreations upon the Sabbath day, & going to Law, and retaliation of injuries, and Monopolies, and raising of rents, and taking forfeitures of Bonds, &c. and in our own coat Non-residency, and Pluralities, &c. Most of which yet, and many other of like nature, most of us do, or should know to be in some cases lawful; and therefore in the number of those indifferent things which we call Indifferentia ad vnum. You that are our hearers should bring so much charitable discretion with you, when you hear us in the Pulpits condemn things of this nature; as to understand us no otherwise, than we either do or should mean, and that is thus: that such and such things are evil, as nowadays, through the corruptions of the times, most men use them; and such as therefore should not be adventured upon without mature & impartial disquisition of the uprightness of our affections therein,

But this by the way.

Now to proceed. There are diverse means whereby things not simply evil, but in themselves (either equally, or unequally ) indifferent, may yet become accidentally evil. Any defect or obliquity, any unhappy enteruening circumstance, is enough to poison a right good action, & to make it stark naught. I may as well hope to grasp the Sea, as to comprehend all those means. I make choice therefore to remember but a few of the chiefest; such as happen oft, and are very considerable. Things not simply evil, may accidentally become such; as by sundry other means, so especially by one of these [ 1] three: Conscience, Scandal, and Comparison. First, Conscience ; in regard of the Agent. Though the thing be good, yet if the Agent do it with a condemning, or but a doubting Conscience, the Action becometh evil. To him that esteemeth anything to be unclean, to him it is unclean; and he that doubteth, is damned if he eat, because he eateth [ 2] not of Faith, Chap. 14. of this Epistle. Secondly, Scandal ; in regard of other men. Though the thing be good, yet if a brother stumble, or be offended, or be made Weak by it, the action becometh evil. All things are pure; but it is evil for that man who [ 3] eateth with offense, verse. 20. there. Thirdly, Comparison ; in regard of other actions. Though the thing be good, yet if we prefer it before better things, and neglect or omit them for it, the action becometh evil. Go, and learn what that is, I will have mercy and not sacrifice: Matth. 9.

The stuff thus prepared, by differencing out those things, which vndistinguished, might breed confusion: our next business must be, to lay the Rule, and to apply it to the several kinds of Evil, as they have been differenced. I foresaw we should not have time to go thorough all that was intended: and therefore we will content our selves for this time, with the consideration of this Rule, applied to things simply evil. In them the Rule holdeth perpetually, and without exception: That which is simply evil, may not for any good be done. We know not any greater good (for there is not any greater good) than the glory of God: we scarce know a lesser sin (if any sin may be accounted little) than a harmless officious lie. Yet may not this be done; no not for that. Will you speak wickedly for God, and talk deceitfully for him? Job 13.7. If not for the glory of God; then certainly not for any other inferior end: not for the saving of a life ; not for the conversion of a soul ; not for the peace of a Church ; and (if even that were possible too) not for the redemption of a world. No intention of any end can warrant the choice of sinful means to compass it.

The reasons are strong. One is; because sin in its own nature, is de numero ineligibilium: and therefore as not eligible propter se, for it own sake, (there is neither form nor beauty in it, that we should desire it;) so neither propter aliud, with reference to any farther end. Actus peccati non est ordinabilis in bonum finem ; is the common resolution of the Schools. In civil and popular elections, if men make choice of such a person, to bear any office or place among them; as by the local Charters, Ordinances, Statutes, or other Customs which should rule them in their choice, is altogether ineligible: the election is de iure nulla, naught and void; the incapacitie of the person elected, making a nullity in the act of election. No less is it in moral actions and elections: if for any intended end we make choice of such means, as by the Law of God (which is our rule, and must guide us) are ineligible; and such is every sin.

Another reason is grounded upon that Principle, Bonum ex causa integra, Malum ex partiali. Any partial or particular defect, in Object, End, Manner, or other Circumstance, is enough to make the whole action bad; but to make it good, there must be an universal concurrence of all requisite conditions in every of these respects:

The Intention then, be it granted never so good, is insufficient to warrant an Action good; so long as it faileth either in the object, or manner, or any requisite circumstance whatsoever. Saul pretended a good end, in sparing the fat things of Amalek; that he might therewith do sacrifice to the Lord: but God rejected both it and him, 1 Sam. 15. We can think no other, but that Uzzah intended the safety of God's Ark, when it tottered in the cart, and he stretched out his hand to stay it from falling: but God interpreted it a presumption, and punished it, 2 Sam. 6. Doubtless Peter meant no hurt to Christ, but rather good; when he took him aside, and advised him to be good to himself, and to keep him out of danger: yet Christ rebuked him for it, and set him packing in the Devils name, Get thee behind me, Satan, Mat. 16.

But what will we say (and let that stand for a third reason) if our pretended good intention prove indeed no good intention? And certainly, be it as fair and glorious, as we could be content to imagine it, such it will prove to be, if it set us upon any sinful or unwarranted means; indeed no good intention, but a bad. For granted it must be, that the Intention of any end doth virtually include the means: as in a Syllogism, the Premises do the Conclusion. No more then can the choice of ill means proceed from a good intention ; than can a false Conclusion be inferred from true Premises:

The light of the body, is the eye; & of the work, the intention. No marvel, when the eye is evil, if the whole body be dark ; and when the intention is evil, if the whole work be naught. That which deceiveth most men in judging of good or bad intentions, is, that they take the end, and the intention, for one and the same thing: betwixt which two there is a spacious difference. For the end, is the thing propter quid, for which we work, that whereat we aim in working, and so hath rationem causae finalis: but the intention is the cause à qua, from which we work, that which setteth us on working; and so hath rationem causae efficientis. It is therefore an error to think, that if the end be good, the intention of that end must needs be good: for there may as well be a bad intention of a good end, as a bad desire of a good object. Whatsoever the end be we intend, it is certain that intention cannot be good, which putteth us upon the choice of evil means.

Me thinks the Church of Rome should blush, (if her forehead died red with the blood of God's Saints, were capable of any tincture of shame,) at the discovery of her manifold impostures, in counterfeiting of Relics, in coining of Miracles, in compiling of Legends, in gelding of good Authors by expurgatory Indexes ; in iuggling with Magistrates by lewd Equiuocations, &c. Practices warrantable by no pretence. Yet in their account but piae frauds ; for so they term them, no less ridiculously, than falsely: for the one word contradicteth the other. But what do I speak of these, but petty things, in comparison of those her louder impieties? breaking covenants of truce and peace ; dissolving of lawful, and dispensing for unlawful marriages; assoyling Subjects from their Oaths and Allegiance ; plotting Treasons, and practicing Rebellions ; excommunicating and dethroning Kings ; arbitrary disposing of Kingdoms ; stabbing and murthering of Princes ; warranting unjust invasions ; and blowing up Parliament houses. For all which, and diverse other foul attempts, their Catholic defense is the advancement (forsooth) of the Catholic Cause: Like his in the Poet, Quocunque modo rem, is their Resolution: by right, or wrong, the State of the Papacie must be upheld. That is their vnum necessarium: and if heaven favor not; rather than fail, help must be had from hell, to keep Antichrist in his throne.

But let them pass, and touch nearer home. There are (God knoweth) many Ignorants abroad in the world: some of them so unreasonable, as to think they have sufficiently non-plusit any reprover; if being admonished of something ill done, they have but returned this poor reply, Is it not better to do so, than to do worse? But alas, what necessity of doing either so, or worse ; when God's law bindeth thee from both?

But what? will some reply: In case two sins be propounded, may I not do the lesser, to avoid the greater? Otherwise must I not of necessity do the greater? The answer is short and easy: If two sins be propounded, do neither. Emalis minimum, holdeth as you heard (and yet not always neither) in evils of Paine: But that is no Rule for evils of sin. Here the safer Rule is, e malis nollum. And the reason is sound; from the Principle we have in hand. If we may not do any evil, to procure a positive good; certainly much less may we do one evil, to avoid or prevent another.

But what if both cannot be avoided, but that one must needs be done? In such a strait may I not choose the lesser? To thee ; I say again, as before, Choose neither. To the Case, I answer; It is no Case: because, as it is put, it is a case impossible. For Nemo angustiatur ad peecandum ▪ the Case cannot be supposed, wherein a man should be so straitened, as he could not come off fairly without sinning. A man by rashness, or fear, or frailty may foully entangle himself; and through the powerful engagements of sin drive himself into very narrow straits, or be so driven by the fault or injury of others: yet there cannot be any such straits, as should enforce a necessity of sinning; but that still there is one path or other out of them without sin.

Say, a man through heat of blood make a wicked vow to kill his brother: here he hath by his own rashness brought himself into a seeming strait, that either he must commit a murder, or break a vow ; either of which seemeth to be a great sin, the one against the fifth, the other against the third commandment. But here is in very deed no strait or perplexity at all: Here is a fair open course for him without sin.

The Egyptian Midwiues, not by their own fault, but by Pharaohs tyrannous command, are driven into a narrow strait, enforcing a seeming necessity of sin: for either they must destroy the Hebrew children, and so sin by Murder ; or else they must devise some hansome shift to carry it cleanely from the Kings knowledge, and so sin by lying. And so they did; they chose rather to lie, than to kill: as indeed in the comparison it is by much the lesser sin. But the very truth is, they should have done neither:

Absolutely; there cannot be a case imagined, wherein it should be impossible to avoid one sin, unless by the committing of another. And still there is a way out betwixt those sins, and that without a third: and that way is deponere erroncam conscientiam. He must rectify his judgment, and reform the error of his Conscience, and then all is well. There is no perplexity, no necessity, no obligation, no expediency; which should either enforce, or persuade us to any sin. The resolution is damnable, Let us do evil, that good may come.

I must take leave, before I pass from this point, to make two instances ; and to measure out from the Rule of my Text an answer to them both. They are such, as I would desire you of this place to take due and special consideration of. I desire to deal plainly ; and I hope it shall be (by God's blessing upon it) effectually, for your good, and the Churches peace. One instance shall be in a sin of Commission ; the other, in a sin of Omission.

The sin of Commission wherein I would instance, is indeed a sin beyond Commission: it is the usurping of the Magistrates Office without a Commission. The Question is; whether the zealous intention of a good end may not warrant it good, or at least excuse it from being evil, and a sin? I need not frame a Case for the illustration of this instance: the inconsiderate forwardness of some hath made it to my hand. You may read it in the disfigured windows and walls of this Church: Pictures, and Statua's, and Images ; and for their sakes the windows and walls wherein they stood, have been heretofore, and of late pulled down, and broken in pieces and defaced: without the Command, or so much as leave of those who have power to reform things amiss in that kind. Charity bindeth us to think the best of those that have done it: that is, that they did it out of a forward (though mis-governed) zeal ; intending therein God's glory in the farther suppression of Idolatry, by taking away these (as they supposed) likely occasions of it. Now in such a case as this, the Question is, whether the intention of such an end, can justify such a deed ? And the fact of Phinehas, Numb. 25. (who for a much like end, for the staying of the people from Idolatry, executed vengeance upon Zimri & Cozbi, being but a private man, and no Magistrate;) seemeth to make for it.

But my Text ruleth it otherwise. If it be evil; it is not to be done, no not for the preventing of Idolatry. I pass by some considerations otherwise [ 1] of good moment; as namely first, whether Statua's and Pictures may not be permitted in Christian Churches, for the adorning of God's House, and for civil and historical uses, not only lawfully and decently, but even profitably?

A man should not dare to do that, which he would not willingly either be seen when it is a doing, or [ 4] own, being done. To pass by these; consider no more but this one thing only, into what dangerous and unsufferable absurdities a man might run, if he should but follow these men's grounds. Erranti nullus terminus : Error knoweth no stay, and a false Principle once received, multiplieth into a thousand absurd conclusions. It is good for men to go upon sure grounds, else they may run and wander in infinitum. For grant, for the suppression of Idolatry, in case the Magistrate will not do his office, that it is lawful for a private man to take upon him to reform what he thinketh amiss, and to do the part and Office of a Magistrate (which must needs have been their ground, if they had any, for this action:) there can be no sufficient cause given, why by the same reason, and upon the same grounds, a private man may not take upon him to establish Laws, raise Powers, administer Justice, execute Malefactors, or do any other thing the Magistrate should do; in case the Magistrate slack to do his duty in any of the premises. Which if it were once granted (as granted it must be, if these men's fact be justifiable;) every wise man seeth, the end could be no other but vast Anarchy and confusion both in Church and Commonwealth: whereupon must vnauoidably follow the speedy subversion both of Religion and State. If things be amiss, and the Magistrate help it not; private men may lament it, and as occasion serveth, and their condition and calling permitteth, soberly and discreetly put the Magistrate in mind of it: But they may not make themselves Magistrates, to reform it.

And as to the act of Phinehas: though I rather think he did; yet what if he did not well in so doing? It is a thing we are not certain of: and we must have certainer grounds for what we do, than [ 2] uncertain examples. Secondly, what if Phinehas had the Magistrates authority to enable him to that attempt? It is not altogether improbable (to my apprehension) from the fifth verse of the chapter, where the Story is laid down, Numb. 25.5. especially paralleled with another Story of much like circumstances, Exod. 32.27. that as there the Levites, so here Phinehas drew the sword in execution [ 3] of the express command of Moses the supreme Magistrate. If neither thus, nor so: yet thirdly, (which cutteth off all plea, and is the most common answer ordinarily given by Divines to this and the like instances drawn from some singular actions of God's Worthies;) Men of Heroicall spirits and gifts, such as were David, Samson, Ehud, Moses Elias, and some others, especially at such times as they were employed in some special service for the good of God's Church, were exempt from the common rules of life: and did many things, (as we are to presume) not without the secret motion and direction of God's holy and powerful Spirit, which were therefore good in them (that secret direction being to them loco specialis mandati, like that to Abraham for sacrificing his son) but not safe, or lawful for us to imitate. Opera liberi spiritus, say Divines, non sunt exigenda ad regulas communes, nec trahenda in exemplum vitae. The extraordinary Heroicall Acts of God's Worthies are not to be measured by the common rules of life, nor to become exemplary unto others.

Of which last fact we have our blessed Saviors judgment, in Luk. 9. that it was done by the extraordinary and peculiar instinct of God's Spirit, but is not to be imitated by others, without particular certain assurance of the like instinct. Where when the Disciples would have called down for fire from Heaven upon the Samaritans, and alleged Elias for their precedent; Lord, wilt thou that we command fire to come down from Heaven and consume them, as Elias did ? His answer was with a kind of indignation (as both his gesture and speeches show) Nescitis cuius spiritus estis; You know not what manner of spirit you are of. Elias was endued with an extraordinary spirit, in the freedom whereof he did what he then did: but it is not for you or others to propose his example, unless you can demonstrate his Spirit. And if Phinehas Act also was (as most think it was) such as these: I have stood the longer upon the discovery of this sin, that men might take right judgment of it; and not think it either warrantable, or excusable by any pretension of zeal, or of whatsoever other good: and that both such as have gone too far this way in their practice already, for the time past, may acknowledge their own oversight, and be sorry for it; and others seeing their error, may for the time to come forbear such outrages; and keep themselves within the due bounds of Christian sobriety, and their particular Callings. And thus much of the former instance, in a matter of Commission. I am to give you another, in a matter of Omission.

Every omission of a necessary duty is simply evil, as a sin. But affirmative duties, are but sometimes necessary; because they do not obligare ad semper: as, being many, it is impossible they should. And many times duties otherwise necessary; in case of Superior reason and duties, cease to be necessary pro hîc & nunc: and then to omit them, is not to do evil. Among other necessary duties this is one, for a Minister furnished with gifts and abilities for it; to acquaint God's people with all material needful truths, as he can have convenient occasion thereunto. And (such conueniency supposed) not to do this, is simply evil. Now then, to make the Case and the Question. The Case thus: A Minister hath just opportunity to preach in a Congregation, not his own: where he seeth or generally heareth some error in judgment, or outrageous sin in practice to be continued in with too public allowance: He hath liberty to make choice of his Text and theme, and leisure to provide in some measure for it; and his conscience telleth him, he cannot pro hîc & nunc direct his speech with greater service to God's Church, than against those errors or sins. He seeth on the other side some withdrawments: his discretion may perhaps be called in question, for meddling where he needed not; he shall possibly lose the good opinion of some, with whom he hath held fair correspondence hitherto; he shall preserve his own peace the better, if he turn his speech another way. This is the Case. The Question is, Whether these later considerations, and the good that may come thereby, be sufficient to warrant unto him the omission of that necessary duty?

The rule of my Text resolveth it negatively: they are not sufficient. The Duty being necessary, pro hic & nunc, it is simply evil to omit it; and therefore it may not be omitted for any other good. I deny not, but a Minister may with good discretion conceal many truths from his flock; at least the opening and amplifying of them: if they be not such, as are needful for them to know, either for the stablishment of Faith, or practice of Life ; as not only many nice School-points and Conclusions are, but also many Genealogies, and Levitical rites, and other things even in the Scriptures themselves. Nay more, a Minister not only in discretion may, but is even in Conscience bound, at least in the public exercise of his Ministry, to conceal some particular truths from his Auditory; yea though they be such as are needful for the practice of life, and for the settling of men's consciences: if they be such withal, as are not fit to be publicly spoken of; as are many Resolutions of Cases appertaining to the seventh Commandment ( Thou shalt not commit adultery;) and some also appertaining to the eighth (Thou shalt not steal.) Our men justly condemn the Popish Casuists, for their too much liberty in this kind in their Writings:

There be enourmous sins of this rank, which a modest man would be ashamed so much as to name, especially in public. Now of these, only the generalities would be touched in the public ; the specialties not unfolded, but in the private exercise of our Ministry: nor yet that promiscuously to everyone, that should out of curiosity desire satisfaction in them; but only to such men, (and that but only so far,) as they may concern in point of conscience, and of practice. Besides these, there are other Cases many, in which it may be more convenient to conceal, than to teach some divine truths at sometimes, and in some places.

But yet as the Case is here proposed, if it be a truth questioned ; about which God's people are much distracted in their opinions; much mistaken by some through error in judgment; much abused by sinful, especially public practice; occasioning Scandals and offenses among brethren; likely to be overwhelmed with custom, or multitude of those that think or do against it; and be otherwise of material importance: I take it, the Omission of it upon seasonable opportunity, is a grievous sin, and not colorable by any pretence. Beloved, the Minister is not to come into the Pulpit, as a Fencer upon the stage, to play his prize, and to make a fair flourish against sin, (Here he could have it, and there he could have it, but hath it nowhere:) but rather as a Captain into the Field, to bend his forces especially against the strongest troupes of the enemy; and to squander, and break thorough the thickest ranks; and to drive at the fairest. It is not enough for a Prophet to cry aloud, and to lift up his voice like a trumpet, and to tell Judah and Israel of sins, and of transgressions at large: but if he would whet them up to the battle, he must give a more certain sound ; he must tell Judah of her sins, and Israel of her transgressions. If there be in Damascus, or Moab, or Ammon, or Tyrus, or Judah, or Israel ; three transgressions, or four, more eminent than the rest: it is fit, they that are sent to Damascus, and Moab, and Ammon, and Tyrus, and Judah, and Israel, should make them hear of those three or four, more than all the rest. Sins and Errors, when they begin to get head and heart, must be handled roughly. Silence in such a case is a kind of flattery: and it is almost all one, when sins grow outrageous; to hold our peace at them; and to cry Peace, Peace unto them. Our Apostle in Act. 20. would not have held himself sufficiently discharged from the guilt of other men's blood ; if he had shunned (as occasion was offered) to have declared unto them 〈 in non-Latin alphabet 〉 , even the whole counsel of God.

In my Application of this Instance and Case, blame me not, if I do it with some reference to myself. Being heretofore by appointment, as now again I was, to provide myself for this place against such a meeting as this is; as in my conscience I then thought it needful for me, I delivered my mind, (and I dare say, the Truth too, for substance) something freely, touching the Ceremonies and Constitutions of our Church. And I have now also with like freedom, shown the unlawfulness of the late disorderly attempts in this town; and that from the ground of my present Text. I was then blamed for that; I think unjustly; (for I do not yet see what I should retract of that I then delivered:) and it is not unlikely, I shall be blamed again for this, unless I prevent it. You have heard now already, both heretofore, that to judge any man's heart; and at this time, that to slander any truth, are (without repentance) sins justly damnable: 〈 in non-Latin alphabet 〉 , they that offend either in the one, or the other, their damnation is just. To preserve therefore both you from the Sin, and myself from the Blame ; consider, I pray you, with Reason and Charity, what I shall say.

You that are our hearers, know not with what hearts we speak unto you: that is only known to our own hearts; and to God, who is greater than our hearts, and knoweth all things. That which you are to look at, and to regard, is, with what truth we speak unto you. So long as what we preach is true, and agreeable to God's Word, and right reason : you are not, upon I know not what light surmises or suspicions, to judge with what spirits, or with what dispositions of heart we preach. Whether we preach Christ of envy, and strife, or of good will ; whether sincerely, or of contention ; whether in pretence, or in truth ; it is our own good, or hurt: we must answer for that; and at our peril be it, if we do not look to that. But what is that to you?

Let me then demand: Did I ever deliver any untruth? It had been well done then to have shown it, that I might have acknowledged, and retracted it. Did I speak nothing but the truth? with what conscience then could any that heard me say, as yet I hear some did; That I preached factiously, That I came to cast bones among them, That I might have chosen a fitter Text, That I might have had as much thanks to have kept away? For Faction ; [ 1] I hate it: my desire and aim, next after the good of your souls, was, above all, the Peace of the Church, and the Unity of Brethren. [ 2] For casting bones (if that must needs be the phrase) they were cast in these parts long before my coming by that great enemy to peace and unity, and busy sower of discord, the Devil: otherwise I should not have found at my first coming such snarling about them, and such biting and devouring one another, as I did. My endeavor was rather to have gathered up the bones, and to have taken away the matter of difference, (I mean, the error in judgment about, and inconformity in practice unto, the lawful Ceremonies of the Church) that so if it had been possible all might have been quiet, without despising or judging one another for [ 3] these things. For thanks ; I hold not that worth the answering: alas, it is a poor aim for God's Minister, to preach for thanks.

For the choice of my Text and Argument, both [ 4] then and now: how is it not unequal, that men, who plead (so as none more) for liberty and plainness in reproving sin, should not allow those that come amongst them that liberty and plainness against themselves and their own sins? I dare appeal to yourselves. Have you never been taught, that it is the Ministers duty, as to oppose against all errors and sins in the general, so to bend himself (as near as he can) especially against the apparent errors and sins of his present auditory? And do you not believe it is so? Why then might I not; nay, how ought I not, bend my speech, both then against a common error of sundry in these parts in point of Ceremony ; and now against the late petulancy, (or at least oversight) of some mis-guided ones?

Is it not time, trow ye, to thrust in the sickle, when the fields look white unto the Harvest? Is it not time our Pulpits should a little echo of these things, when all the Country far and near ringeth of them?

For my own part; how ever others censure me, I am sure, my own heart telleth me, I could not have discharged my Conscience; if being called to this place, I should have balked what either then or now I have delivered. My conscience prompting me, all circumstances considered, that these things were pro hîc & nunc necessary to be delivered, rather than any other: if for any outward inferior respect I should have passed them over with silence; I think I should have much swerved from the Rule of my Text, and have done a great evil, that some small good might come of it. But many thousand times better were it for me, that all the world should censure me for speaking what they think I should not; than that my own heart should condemn me for not speaking what it telleth me I should. And thus much of things simply evil.

I should proceed to apply this Rule, We must not do evil, that good may come ; unto evils, not simply, but accidentally such: and that both in the general, and also in some few specials of greatest use; namely, unto evils which become such through Conscience, Scandal, or Comparison. In my choice of the Scripture, I aimed at all this: and had gathered much of my provision for it. But the Cases being many and weighty; I foresaw I could not go onward with my first project, without much wronging one of both: either the things themselves, if I should contract my speech to the scantling of time; or you, if I should lengthen it to the weight of the matter. And therefore I resolved here to make an end; and to give place (as fit it is) to the business whereabout we meet. The Total of what I have said, and should say; is in effect but this: No pretension of a good end, of a good meaning, of a good event, of any good whatsoever; either can sufficiently warrant any sinful action to be done, or justify it being done: or sufficiently excuse the Omission of any necessary duty, when it is necessary. Consider what I say, and the Lord give you understanding in all things. Now to God the Father, Son, and holy Spirit, &c.

THE THIRD SERMON.

I N the first Verse of this Chapter S. Paul proposeth to himself an Argument, which he prosecuteth the whole Chapter through, and (after a profitable digression into the praise of Charity in the next Chapter) resumeth again at the fourteenth Chapter, spending also that whole Chapter therein: and it is concerning spiritual gifts, [ Now concerning spiritual gifts, brethren, I would not have you ignorant, &c. ] These gracious gifts of the holy Spirit of God, bestowed on them for the edification of the Church; the Corinthians, (by making them the fuel either of their pride, in despising those that were inferior to themselves; or of their envy, in malicing those that excelled them therein,) abused to the maintenance of schism, and faction, and emulation in the Church. For the remedying of which evils, the Apostle entereth upon the Argument: discoursing fully of the variety of these spiritual gifts, and who is the Author of them, and for what end they were given, and in what manner they should be employed; omitting nothing that was needful to be spoken anent this subject.

In this part of the Chapter, entreating both before and after this verse, of the wondrous great, yet sweet and useful, variety of these spiritual gifts: he showeth, that howsoever manifold they are either for kind, or degree, so as they may differ in the material and formal, yet they do all agree both in the same efficient, and in the same final cause. In the same efficient cause, which is God the Lord by his Spirit, verse. 4, 6. [ Now there are diversities of gifts, but the same Spirit; and there are differences of administrations, but the same Lord; and there are diversities of operations, but it is the same God which worketh all in all. ] And in the same final cause ; which is the advancement of God's glory, in the propagation of his Gospel, and the edification of his Church ; in this verse, [ But the manifestation of the Spirit is given to every man to profit withal. ]

By occasion of which words, we may inquire into the nature, conveyance, and use of these gifts. First, their nature in themselves, and in their original ; [ 1] what they are, and whence: they are the works of God's Spirit in us, [ The manifestation of [ 2] the Spirit. ] Secondly, their conveyance unto us; how we come to have them, and to have property in them: it is by gift; [ is given to every man. ] [ 3] Thirdly, their use and end ; why they were given us, and what we are to do with them: they must be employed to the good of our Brethren, and of the Church; is given to every man [ to profit withal. ] Of these briefly, and in their order; and with special reference ever to us that are of the Clergy.

By manifestation of the Spirit here our Apostle understandeth none other thing, than he doth by the adjective word 〈 in non-Latin alphabet 〉 in the first, and by the substantive word 〈 in non-Latin alphabet 〉 in the last verse of the Chapter. Both which put together, do signify those spiritual gifts and graces whereby God enableth men (and especially Church-men) to the duties of their particular Callings for the general good. Such as are those particulars, which are named in the next following verses; the word of wisdom, the word of knowledge, faith, the gifts of healing, workings of miracles, prophecy, discerning of spirits, diverse kinds of tongues, interpretation of tongues. All which, and all other of like nature and use, because they are wrought by that one and self-same Spirit, which divideth to every one severally as he will ; are therefore called 〈 in non-Latin alphabet 〉 , spiritual gifts ; and here 〈 in non-Latin alphabet 〉 , the manifestation of the Spirit.

The word [ Spirit ] though in Scripture it have many other significations, yet in this place I conceive to be understood directly of the Holy Ghost, the third Person in the ever-blessed Trinity. For first, in verse. 3. that which is called the Spirit of God [ 1] in the former part, is in the later part called the Holy Ghost: [ I give you to understand, that no man speaking by the Spirit of God, calleth Jesus accursed; and that no man can say, that Jesus is the Lord, but by the Holy Ghost. ] Again, that variety of gifts, [ 2] which in verse. 4. is said to proceed from the same Spirit, is said likewise in verse. 5. to proceed from the same Lord, and in verse. 6. to proceed from the same God : and therefore such a Spirit is meant, as is also Lord and God ; and that is only the holy Ghost. And again, in those words, in verse. 11. [ all these [ 3] worketh that one and the self-same Spirit, dividing to every man severally as he will ;] the Apostle ascribeth to this Spirit the collation and distribution of such gifts according to the free power of his own will and pleasure: which free power belongeth to none but God alone, who hath set the members everyone in the body, as it hath pleased him.

Which yet ought not so to be understood of the Person of the Spirit ; as if the Father, and the Son, had no part or fellowship in this business. For all the Actions and operations of the Divine Persons, (those only excepted which are of intrinsical and mutual relation) are the joint and undivided works of the whole three Persons: according to the common known maxim, constantly and uniformly received in the Catholic Church, Opera Trinitatis ad extra sunt indiuisa. And as to this particular, concerning gifts the Scriptures are clear Wherein, as they are ascribed to God the Holy Ghost in this Chapter; so they are elsewhere ascribed to God the Father, [ Every good gift and every perfect giving is from above, from the Father of Lights: I am. 1.] and elsewere to God the Son, [ Unto everyone of us is given grace, according to the measure of the gift of Christ: Ephes. 4.] Yea and it may be, that for this very reason in the three verses next before my text, these three words are used; Spirit, in verse. 4. Lord, in verse. 5. and God, in verse. 6. to give us intimation, that these spiritual gifts proceed equally and vndiuidedly from the whole three Persons ; from God the Father, and from his Son Jesus Christ our Lord, and from the eternal Spirit of them both the Holy Ghost, as from one entire, indivisible, and coessential Agent.

But for that we are gross of understanding, and unable to conceive the distinct Trinity of Persons in the Unity of the Godhead, otherwise than by apprehending some distinction of their operations and offices to-us-ward: it hath pleased the wisdom of God in the holy Scriptures, (which, being written for our sakes, were to be fitted to our capacities) so far to condescend to our weakness and dullness, as to attribute some of those great and common works to one person, and some to another, after a more special manner than unto the rest; although indeed and in truth none of the three persons had more or less to do than other in any of those great and common-works. This manner of speaking Divines use to call Appropriation. By which appropriation, as Power is ascribed to the Father, and Wisdom to the Son ; so is Goodness to the Holy Ghost. And therefore, as the Work of Creation, wherein is specially seen the mighty power of God, is appropriated to the Father ; and the work of Redemption, wherein is specially seen the wisdom of God, to the Son: so the works of sanctification, and the infusion of habitual graces, whereby the good things of God are communicated unto us, is appropriated unto the Holy Ghost. And for this cause, the gifts thus communicated unto us from God, are called 〈 in non-Latin alphabet 〉 spiritual gifts, and 〈 in non-Latin alphabet 〉 , the manifestation of the Spirit.

We see now, why spirit! but then; why manifestation? The word, as most other verballs of that form, may be understood either in the active, or passive signification. And it is not material, whether of the two ways we take it in this place: both being true ; and neither improper. For these spiritual Gifts are the manifestation of the spirit Actively: because by these, the spirit manifesteth the will of God unto the Church; these being the instruments and means of conueighing the knowledge of salvation unto the people of God. And they are the manifestation of the spirit Passively too: because where any of these gifts, especially in any eminent sort, appeared in any person, it was a manifest evidence, that the Spirit of God wrought in him. As we read in Act. 10. that they of the Circumcision were astonished, When they saw, that on the Gentiles also was poured out the gift of the Holy Ghost. If it be demanded, But how did that appear▪ it followeth in the next verse, [ for they heard them speak with tongues, &c. ] The spiritual Gift then is a manifestation of the spirit as every other sensible effect is a manifestation of its proper cause.

We are now yet farther to know, that the Gifts and graces wrought in us by the holy spirit of God, are of two sorts. The Scriptures sometimes distinguish them by the different terms of 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 : although those words are sometimes again used indifferently and promiscuously, either for other. They are commonly known in the Schools, and differenced by the names of Gratiae gratum facientes, and Gratiae gratis datae. Which terms though they be not very proper, (for one of them may be affirmed of the other; whereas the members of every good distinction ought to be opposite:) yet because they have been long received, (and change of terms, though happily for the better, hath by experience been found for the most part unhappy in the event, in multiplying unnecessary book-quarrels;) we may retain them profitably, and without prejudice. Those former, which they call Gratum facientes, are the Graces of sanctification ; whereby the person that hath them, is enabled to do acceptable service to God, in the duties of his general Calling: these later, which, they call Gratis datas, are the Graces of edification ; whereby the person that hath them is enabled, to do profitable service to the Church of God in the duties of his particular Calling. Those are given Nobis, & Nobis ; both to us, and for us, that is chiefly for our own good: these Nobis, sed Nostris; to us indeed, but for others, that is chiefly for the good of our brethren. Those are given us ad salutem, for the saving of our own souls: these ad lucrum, for the winning of other men's souls. Those proceed from the special love of God to the Person ; and may therefore be called Personal, or special: these proceed from the general love of God to his Church, (or yet more general to human societies;) and may therefore be rather called Ecclesiastical or General Gifts or Graces.

Of that first sort are Faith, Hope, Charity, Repentance, Patience, Humility ; and all those other holy graces and fruits of the spirit, which accompany salvation: Wrought by the blessed and powerful operation of the holy Spirit of God, after a most effectual, but inconceivable manner, regenerating, and renewing, and seasoning, and sanctifying the hearts of his Chosen. But yet these are not the Gifts so much spoken of in this Chapter; and namely in my Text: Every branch whereof excludeth them. Of those graces of sanctification first, we may have indeed probable inducements, [ 1] to persuade us, that they are, or are not in this or that man: But hypocrisy may make such a semblance, that we may think we see spirit in a man, in whom yet there is nothing but flesh, and infirmities may cast such a fog, that we can discern nothing but flesh in a man, in whom yet there is spirit. But the gifts here spoken of do incur into the senses, and give us evident and infallible assurance of the spirit that wrought them: here is [ 2] 〈 in non-Latin alphabet 〉 , a manifestation of the spirit. Again, secondly, those Graces of sanctification are not communicated by distribution, ( Alius sic, alius vero sic;) Faith to one, Charity to another, Repentance to another: but where they are given, they are given all at once and together, as it were strung upon one thread, and linked into one chain. But the Gifts here spoken of are distributed as it were by doale, and divided severally as it pleased God, shared out into several portions, and given to every man some, to none all; for to one is given by the spirit the word of wisdom, to another the word of [ 3] knowledge, &c. Thirdly, those Graces of sanctification, though they may and ought to be exercised to the benefit of others, who by the shining of our light, and the sight of our good works, may be provoked to glorify God by walking in the same paths: yet that is but vtilitas emergens, and not finis proprius ; a good use made of them upon the bye, but not the main, proper and direct end of them, for which they were chiefly given. But the Gifts here spoken of, were given directly for this end, and so intended by the giver, to be employed for the benifite of others, and for the edifying of the Church; they were given to profit withal.

It then remaineth, to understand this Text and Chapter of that other and later kind of spiritual Gifts: those Graces of Edification, (or Gratiae gratis datae,) whereby men are enabled in their several Callings, according to the quality and measure of the graces they have received, to be profitable members of the public body, either in Church or Common-wealth. Under which appellation, (the very first natural powers and faculties of the soul only excepted, which flowing à principijs speciei, are in all men the same and alike;) I comprehend all other secondary endowments, and abilities whatsoever of the reasonable soul, which are capable of the degrees of more and less, and of better and worse; together with all subsidiary helps any way conducing to the exercise of any of them. Whether they be first, supernatural graces, [ 1] given by immediate and extraordinary infusion from God: such as were the gifts of tongues, and of miracles, and of healings, and of prophecy properly so called, and many other like; which were frequent in the infancy of the Church, and when this Epistle was written, according as, the necessity of those primitive times considered, God saw it expedient for his Church. Or whether they be secondly, such as Philosophers call Natural dispositions: [ 2] such as are promptness of Wit, quickness of Conceit, fastnesse of Memory, clearness of Understanding, soundness of Judgment, readiness of Speech, and other like; which flow immediately à Principijs indiuidui, from the individual condition, constitution, and temperature of particular [ 3] persons. Or, whether they be thirdly, such as Philosophers call Intellectuall Habits: which is, when those natural dispositions are so improved, and perfected by Education, Art, Industry, Observation, or Experience ; that men become thereby skillful Linguists, subtle Disputers, copious Orators, profound Divines, powerful Preachers, expert Lawyers, Physicians, Historians, Statesmen, Commanders, Artisans, or excellent in any Science, [ 4] Profession, or Faculty whatsoever. To which we may add in the fourth place, all outward subseruient helps whatsoever, which may any way further or facilitate the exercise of any of the former graces, dispositions, or habits: such as are health, strength, beauty, and all those other Bonae Corporis ; as also Bona fortunae, Honor, Wealth, Nobility, Reputation, and the rest. All of these, even those among them, which seem most of all to have their foundation in Nature, or perfection from Art, may in some sort be called 〈 in non-Latin alphabet 〉 , spiritual gifts: in as much as the spirit of God is the first and principal worker of them. Nature, Art, Industrie, and all other subsidiary furtherances, being but second Agents under him; and as means ordained, or as instruments used by him, for the accomplishing of those ends he hath appointed.

And now have we found out the just latitude of the spiritual gifts spoken of in this Chapter, and of the manifestation of the spirit in my Text. From whence not to pass without some observable inferences for our Edification: We may here first behold, and admire, and magnify the singular love, and care, and providence of God for and over his Church. For the building up whereof, he hath not only furnished it with fit materials, men endowed with the faculties of understanding, reason, will, memory, affections; nor only lent them tools out of his own rich storehouse, his holy Word, and sacred Ordinances: but, as sometimes he filled Bezaleel and Aholiab with skill and wisdom for the building of the material Tabernacle ; so he hath also from time to time raised up serviceable men, and enabled them with a large measure of all needful gifts and graces, to set forward the building, and to give it both strength and beauty. A Body, if it had not difference and variety of members, were rather a lump, than a body ; or if having such members, there were yet no vital spirits within to enable them to their proper offices, it were rather a Corps than a Body: but the vigor that is in every part to do its office, is a certaing evidence and manifestation of a spirit of life within, and that maketh it a living Organicall body. So those active gifts, & graces, and abilities, which are to be found in the members of the mystical body of Christ, (I know not whether of greater variety, or use, ) are a strong manifestation, that there is a powerful Spirit of God within, that knitteth the the whole body together, and worketh all in all, and all in every part of the body.

Secondly ; though we have just cause to lay it to heart, when men of eminent gifts and place in the Church are taken from us, and to lament in theirs, our own, and the Churches loss: yet we should possess our souls in patience, and sustain our selves with this comfort; that it is the same God, that still hath care over his Church ; and it is the same Head Jesus Christ, that still hath influence into his members ; and it is the same blessed Spirit of God and of Christ, that still actuateth and animateth this great mystical Body. And therefore we may not doubt, but this Spirit, as he hath hitherto done from the beginning, so will still manifest himself from time to time, unto the end of the world; in raising up instruments for the service of his Church, and furnishing them with gifts in some good measure meet for the same, more or less, according as he shall see it expedient for her, in her several different estates and conditions: giving some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers; for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ, till we all meet in the unity of the Faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ. He hath promised long since, who was never yet touched with breach of promise, that he would be with his Apostles (and their successors) always unto the end of the world.

Thirdly, where the Spirit of God hath manifested it self to any man by the distribution of gifts, it is but reason, that man should manifest the Spirit that is in him, by exercising those gifts in some lawful Calling. And so this manifestation of the Spirit in my text, imposeth upon every man the Necessity of a Calling. Our Apostle, in the seventh of this Epistle, joineth these two together, a Gift and a Calling ; as things that may not be severed: As God hath distributed to every man, as the Lord hath called everyone. Where the end of a thing is the use ; there the difference cannot be great, whether we abuse it, or but conceal it. The unprofitable servant, that wrapped up his Masters talent in a napkin, could not have received a much heavier doom had he misspent it. O then up and be doing: why stand you all the day idle? Do not say, because you heard no voice, that therefore no man hath called you: those very gifts you have received, are a Real Call, pursuing you with continual restless importunity, till you have disposed yourselves in some honest course of life or other, wherein you may be profitable to human society, by the exercising of some or other of those gifts. All the members of the Body have their proper and distinct offices, according as they have their proper and distinct faculties ; and from those offices they have also their proper and distinct names. As then in the Body, that is indeed no member, which cannot call it self by any other name, than by the common name of a member: so in the Church, he that cannot style himself by any other name than a Christian, doth indeed but usurp that too. If thou sayest, thou art of the body: I demand then, What is thy office in the body? If thou hast no office in the body: then thou art at the best, but Tumor praeter naturam (as Physicians call them) a scab, or botch, or wenne, or some other monstrous and unnatural exerescency upon the body; but certainly thou art no true part and member of the body. And if thou art no part of the body, how darest thou make challenge to the head, by mis-calling thyself Christian? If thou hast a Gift, get a Calling.

Fourthly, we of the Clergy, though we may not engross the Spirit unto our selves, as if none were spiritual persons but oue selves: yet the voice of the World hath long given us the Name of the Spiritualtie after a peculiar sort; as if we were spiritual persons in some different singular respect from other men. And that not altogether without ground, both for the name, and thing. The very name seemeth to be thus used by Saint Paul in the 14. Chapter following, where at verse 37 he maketh a Prophet and a Spiritual man all one, (and by prophesying, in that whole Chapter he meaneth Preaching: If any man think himself to be a Prophet, either spiritual, let him acknowledge, &c. But howsoever it be for the title ; the thing it self hath very sufficient ground from that form of speech, which was used by our blessed Savior, when he conferred the Ministerial power upon his Disciples, and is still used in our Church at the collation of Holy Orders, Accipite spiritum sanctum, Receive the holy Ghost. Since then at our admission into holy Orders we receive a spiritual power by the imposition of hands, which others have not; we may thenceforth be justly styled spiritual persons. The thing for which I note it, is, that we should therefore endeavor our selves 〈 in non-Latin alphabet 〉 , so to stir up those spiritual gifts that are in us; as that by the eminency thereof above that which is in ordinary temporal men, we may show our selves to be indeed, what we are in name, spiritual persons. If we be of the Spiritualtie, there would be in us another gates manifestation of the Spirit, than is ordinarily to be found in the Temporaltie. God forbid I should censure all them for intruders into the Ministry, that are not gifted for the Pulpit. The seuerest censurers of Non-preaching Ministers, if they had lived in the beginning of the Reformation, must have been content, as the times then stood, to have admitted of some thousands of non-preaching Ministers, or else have denied many Parishes and Congregations in England the benefit of so much as bare reading. And I take this to be a safe Rule : Whatsoever thing the help of any circumstances can make lawful at any time, that thing may not be condemned as universally, and de toto genere unlawful. I judge no man's conscience then, or calling, who is in the Ministry; be his gifts never so slender: I dare not deny him the benefit of his Clergy, if he can but read: if his own heart condemn him not, neither do I. But yet this I say; As the Times now are, wherein learning aboundeth even unto wantonness ; and wherein the world is full of questions, and controversies, and novelties, and niceties in Religion ; and wherein most of our Gentry, very women and all (by the advantage of long Peace, and the custom of moderne education, together with the help of a multitude of English books and translations) are able to look through the ignorance of a Clergy-man, and censure it, if he be tripping in any point of History, Cosmography, Moral or Natural Philosophy, Divinity, or the Arts ; yea, and to chastise his very method and phrase, if he speak loosely, or impertinently, or but improperly, and if everything be not point-vise : I say as these times are, I would not have a Clergy-man content himself with every mediocrity of gifts; but by his prayers, care, and industry improve those he hath, so as he may be able upon good occasion, to import a spiritual gift to the people of God, whereby they may be established, and to speak with such understanding, and sufficiency, and pertinencie (especially when he hath just warning, and a convenient time to prepare himself,) in some good measure of proportion to the quickness and ripeness of these present times, as that they that love not his coat may yet approve his labors, and not find anything therein whereat justly to quarrel: Showing in his doctrine (as our Apostle writeth to Titus) vncorruptnesse, gravity, severity, sound speech that cannot be condemned, that he that is of the contrary part may be ashamed, having no evil thing to say of him. They that are called spiritual persons, should strive to answer that name by a more than ordinary manifestation of spiritual gifts. And thus much shall suffice us to have spoken concerning the name and nature of these spiritual gifts, by occasion of the title here given them, The manifestation of the Spirit.

Consider we next, and in the second place, the conveyance of these gifts over unto us; how we come to have property in them, and by what right we can call them ours. The Conveyance is by deed of gift ; the manifestation of the Spirit is given to every man. Understand it not to be so much intended here, that every particular man hath the manifestation of the Spirit, (though that may also be true in some sense;) as that every man, that hath the manifestation of the Spirit, hath it given him, and given him withal to this end, that he may do good with it. Like as when we say, Every man learneth to read before he learn to write; it is no part of our meaning to signify each particular person so to do, (for there be many, that learn neither of both;) but we only intend to show the received order of the things to be such, as that every man that learneth both, learneth that first. As we conceive his meaning, who directing us the way to such or such a place, should tell us, Every man rideth this way; and as we conceive of that speech of the Ruler of the Feast in the Gospel, Every man at the beginning setteth forth good Wine, and then after that which is worse ; though there be many thousand men in the world that never rode that way, or had occasion to set forth any Wine at all, either better or worse: very so ought we to conceive the meaning of the universal particle Every man both in this, and in many other like speeches in the Scriptures; with due limitations, according to the tenor and purpose of the thing spoken of. It mattereth not then, as to the intent of this present speech (be it true, be it false otherwise,) whether every man have received a spiritual gift, or no: only thus much is directly intended, that every man who hath received such a gift, hath received it by way of gift. All spiritual graces, all those dispositions, habits, and abilities of the understanding part, from which the Church of God may receive edification in any kind, together with all the secondary and inferior helps that any way conduce thereunto, they are all the good gifts of God. [ The manifestation of the Spirit is given to every man. ]

The variety, both of the gifts meet for several offices, and of the offices wherein to employ those gifts, is wonderful: and no less wonderful the distribution of both gifts, and offices. But all that variety is derived from one and the same fountain, the holy Spirit of God: and all those distributions pass unto us by one and the same way, of most free and liberal donation. Have all the Word of Wisdom? Have all the Word of Knowledge? Have all Faith ? Have all Prophecy ? or any other spiritual grace? No; they have not: but to one the Word of Wisdom, the Word of Knowledge to another, and to others other gifts. There is both variety you see, and distribution of these graces. But yet there is the same Author of them, and the same manner of communicating them: For to one is given by the Spirit the Word of Wisdom; to another the Word of Knowledge by the same Spirit, and to others, other graces; but they are all from the same Spirit, and they are all given. And as the gifts, so the offices too. To that question in verse. 29. Are all Apostles? are all Prophets? are all Teachers ? Answer may be made, as before, negatively, No; they are not: but some Apostles, and some Prophets, and some Teachers. There is the like variety, and distribution, as before: but withal, the same Doner, & the same donation, as before. For he gave some Apostles, and some Prophets, and some Pastors and Teachers: Ephes. 4. And God hath set some in the Church; first, Apostles; secondarily, Prophets; thirdly, Teachers, &c. beneath at verse. 28. Both gifts and offices, as they are à Deo, for the Author; so they are ex dono, for the manner: from God, and by way of gift. If we had no other, the very names they carry, like the superscription upon Caesar's penny, were a sufficient proof, from whom we first had them. When we call them 〈 in non-Latin alphabet 〉 , Gratias gratis datas, Gifts, and Graces, and Manifestations of the Spirit ; do we not by the use of those very names confess the receipt ? For what more free than gift ? and what less of debt or desert, than grace ? Heathen men indeed called the best of their perfections, 〈 in non-Latin alphabet 〉 , Habits: but Saint James hath taught Christians a fitter name for ours, 〈 in non-Latin alphabet 〉 , Gifts. They saw they had them, and looked no farther: but we must know, as that we have them, so as well how we came by them. And therefore this Apostle above at Chap. 4. joineth the having and the receipt together; as if he would have us behold them vno intuitu, and at once. [ Quid habes, quod non accepisti? what hast thou, that thou hast not received?

Possibly, thou wilt allege thy excellent natural parts ; these were not given thee, but thou broughtest them into the world with thee: or thou wilt vouch what thou hast attained to by art and industry ; and these were not given thee, but thou hast won them proprio Marte, and therefore well deseruest to wear them. Deceiue not thyself: it is neither so, nor so. Our Apostle in the place now last mentioned, cutteth off all such Challenges. [ Quis te discreuit? Who made thee to differ from another? ] Say there were, (as there is not) such a difference in and from Nature as thou conceiuest; yet still in the last resolution there must be a receipt acknowledged: for even Nature it self in the last resolution is of Grace ; for God gave thee that. Or, say there were (as there is not) such a difference of desert, as thou pretendest; yet still that were to be acknowledged as a gift too: for God gave thee that power whatsoever it was, whereby thou hast attained to whatsoever thou hast. But the truth is; the difference that is in men in regard of these gifts and abilities, ariseth neither from the power of nature, nor from the merit of labor ; otherwise than as God is pleased to use these as second causes under him: but it cometh merely from the good will and pleasure of that free spirit, which bloweth where, and when, and how he listeth; dividing his graces to every man severally as he will, (at the eleventh) and as it hath pleased him, (at verse 18. of this Chapter.) Nature is a necessary agent, and, if not either hindered by some inferior impediment, or over-ruled by some higher power, worketh always alike, and produceth the same effects in all indiuiduals of the same kind: and how is it possible she should make a difference, that knoweth none? And as for Desert ; there is indeed no such thing: and therefore it can work nothing. For can God be a debtor to any man. or hath any man given to him first, that it might be recompensed him again? As a lump of Clay lieth before the Potter ; so is all mankind in the hand of God. The Potter at his pleasure, out of that lump frameth vessels of all sorts, of different shape, proportion, strength, fineness, capacity; as he thinketh good, unto the several uses, for which he intendeth them. So God after the good pleasure of his own will, out of mankind, as out of an untoward lump of clay, (all of the same price, equal in nature and desert, ) maketh up vessels for the use of his Sanctuary; by fitting several men with several gifts, more or less, greater or meaner, better or worse, according to the difference of those offices and employments, for which he intendeth them. It is not the Clay, but the Potter, that maketh the difference there: neither is it anything in man, but the Spirit of God, that maketh the difference here. Whatsoever spiritual abilities we have, we have them of gift, and by grace. The manifestation of the spirit is given to eueryman.

A point of very fruitful consideration for men of all form; whether they be of greater, or of meaner gifts. And first, all of us generally may hence take two profitable directions: the one, if we have any useful gifts, whom to thanks for them; the other, if we want any needful gifts, where to seek for them. Whatsoever manifestation of the spirit thou hast, it is given thee: and to whom can thy thanks for it be due, but to the Giver ? Sacrifice not to thine own nets, either of Nature, of Endeuour, as if these Abilities were the manifestations of thine own spirit: but enlarge thy heart to magnify the goodness and bounty of him, who is Pater spirituum, the Father of the spirits of all flesh, and hath wrought those graces in thee by communicating his spirit unto thee. If thou shinest as a star in the firmament of the Church, whether of a greater or lesser magnitude, (as one star differeth from another in glory ;) remember thou shinest but by a borrowed light from him, who is Pater luminum, the Father and fountain of all lights, as the Sun in the firmament, from whom descendeth every good gift, and every perfect giving. Whatsoever Grace thou hast, it is given thee: therefore be thankful to the Giver.

But if thou wantest any grace, or measure of grace, which seemeth needful for thee in that station and calling wherein God hath set thee: here is a second direction for thee, where to seek it. even from his hands, who alone can give it. If any man lack wisdom (saith S. James) let him ask of God, that giveth to all men liberally; and it shall be given him. A large, and liberal promise; but yet a promise most certain, and full of comfortable assurance, provided, it be understood aright, viz. with these two necessary Limitations: if God shall see it expedient ; and if he pray for it as he ought. Thou mayst pray with an humble and upright affection, and put to thy best endeavors withal; and yet not obtain the gift thou prayest for: because, being a common Grace, and not of absolute necessity for salvation, it may be in the wisdom of God (who best knoweth what is best, and when ) not expedient for thee, or not for his Church, at that time, and in that manner, or measure. Necessarie Graces, such as are those of sanctification, pray for them absolutely, and thou shalt absolutely receive them: there needeth no conditional clause of Expediencie in thy prayers for them; because they can never be inexpedient. But these may: and therefore as thou oughtest not to pray for them, but with all subjection of thy desires to his most holy and most wise appointments; so thou oughtest to take a denial from him, not only contentedly, but even thankfully, as a gracious fruit of his love unto thee, and a certain sign of the inexpediency of the thing desired.

But if it be expedient ; it will not yet come for asking, unless it be asked aright. But let him pray in faith, saith S. James: Who so doth not, let not that man think to receive anything of the Lord. Now that man only prayeth in Faith, who looketh to receive the thing he prayeth for, upon such terms, as God hath promised to give it: for Faith ever looketh to the Promise. And God hath not made us any Promise of the End other than conditional; viz. upon our conscionable use of the appointed means. And the means which he hath ordained both for the obtaining, and the improving of spiritual Gifts, are study, and industry, and diligent meditation. We must not now look, as in the infancy of the Church, to have the teats put into our mouths, and to receive spiritual graces by immediate infusion: That Manna, as one saith, was for the Wilderness. But now the Church is possessed of the Land, and grown to years of better strength; we must plow, and sow, and eat of the fruit of the Land, in the sweat of our faces: and now he that will not labor, he may thank himself if he have not to eat. He prayeth but with an overly desire, and not from the deep of his heart, that will not bend his endeavors withal to obtain what he desireth: of rather indeed he prayeth not at all. You may call it wishing and woulding, (and we have Proverbs against wishers and woulders ;) rather than Praying. Solomon accounteth the idle man's prayer no better; and it thriueth accordingly with him: The saule of the sluggard lusteth, and hath nothing ; Prov. 13.

To make all sure then, here is your course. Wrestle with God by your servant prayers ; and wrestle with him too by your faithful endeavours: and he will not for his Goodness sake, and for his Promise sake he cannot, dismiss you without a blessing. But omit either; and the other is lost labor. Prayer without study, is Presumption ; and study without Prayer, Atheism: the one bootless ; the other fruitless. You take your books in vain into your hands, if you turn them over, and never look higher: and you take God's name in vain within your lips, if you cry Da Domine, and never stir farther. The Ship is then like to be steered with best certainty and success; when there is Oculus ad coelum, manus ad olauum: when the Pilot is careful of both, to have his eye upon the Compass, and his hand at the Sterne. Remember these abilities you pray or study for, are the Gifts of God: and as not to be had ordinarily without labor, (for God is a God of order, and worketh not ordinarily, but by ordinary means;) so not to be had merely for the labor, for then should it not be so much a Gift, as a Purchase. It was Simon Magus his error, to think that the gift of God might be purchased with money and it hath a spice of his sin, and so may go for a kind of simony, for a man to think these spiritual gifts of God may be purchased with labor. You may rise up early, and go to bed late, and study hard, and read much, and devour the fat and the marrow of the best Authors; and when you have all done, unless God give a blessing unto your endeavours, be as thin and meagre in regard of true and useful learning, as Pharaohs leave kine were after they had eaten the fat ones. It is God that both ministereth seed to the sower, and multiplieth the seed sown: the Principal, and the Increase, are both his. If then we expect any gift, or the increase of any gift from him, neither of which we can have without him: let us not be behind, either with our best endeavours to use the means he hath appointed, or with our faithful prayers to crave his blessing upon those means. These Instructions are general ; and concern us all, whatsoever our Gifts be.

I must now turn my speech more particularly to you, to whom God hath vouchsafed the manifestation of his Spirit in a larger proportion than unto many of your brethren: giving unto you, as unto his first borne, a double portion of his Spirit, as Elisha had of Elijah's ; or perhaps dealing with you yet more liberally, as Joseph did with Benjamin, whose mess (though he were the youngest) he appointed to be five times as much, as any of his brethren's. It is needful that you of all others, should be eftsoons put in remembrance, that those eminent manifestations of the Spirit you have, were given you. First, it will be a good help to take down that swelling, which, as an Apostume in the body through rancknesse of blood, so is apt to ingender in the soul through abundance of Knowledge ; and to let out some of the corruption. It is a very hard thing Multum sapere, and not altum sapere ; to know much, and not to know it too much ; to excel others in gifts, and not perke above them in selfeconceipt. S. Paul, who in all other things was sufficiently instructed, as well to abound, as to suffer need, was yet put very hard to it, when he was to try the mastery with this temptation, which arose from the abundance of revelations. If you find an aptness then in yourselves, (and there is in yourselves as of yourselves such an aptness, as to no one thing more,) to be exalted above measure in your own conceits, boastingly to make ostentation of your own sufficiencies, with a kind of vnbecomming compassion to cast scorn upon your meaner brethren, and upon every light provocation to fly out into those terms of defiance [ I have no need of thee ; and, I have no need of thee ] to dispel this windy humor I know not a more sovereign remedy, than to chew upon this meditation; that all the Abilities and perfections you have were given you, by one who was no way so bound to you, but he might have given them as well to the meanest of your brethren as to you, and that without any wrong to you, if it had so pleased him. You may take the Receipt from him, who himself had had some experience of the Infirmity ; even S. Paul in the fourth of this Epistle. [ What hast thou, that thou hast not received? and if thou hast received it, why dost thou boast as if thou had not received it? ]

Secondly ; Every wise and conscionable man should advisedly weigh his own Gifts, and make them his Rule to work by: not thinking he doth enough, if he do what Law compelleth him to do, or if he do as much as other neighbors do. Indeed, where Laws bound us by Negative Precepts, [ Hitherto thou mayst go, but farther thou shalt not, ] we must obey, and we may not exceed those bounds. But where the Laws do barely enjoin us to do somewhat, left having no Law to compel us, we should do just nothing; it can be no transgression of the Law, to do more. Whosoever therefore of you have received more or greater Gifts than many others have; you must know yourselves bound to do so much more good with them, and to stand chargeable with so much the deeper account for them. Crescunt dona, crescunt rations. When you shall come to make up your accounts, your receipts will be looked into: and if you have received ten talents, or five, for your meaner brothers one ; when but one shall be required from him, you shall be answerable for ten, or five. For it is an equitable course, that to whom much is given, of him much should be required. And at that great day, if you cannot make your accounts straight with your receipts, you shall certainly find that most true in this sense, which Solomon spake in another, Qui apponit scientiam, apponit dolorem: the more and greater your Gifts are, unless your thankfulness for them, and your diligence with them rise to some good like proportion thereunto; the greater shall be your condemnation, the more your stripes.

But thirdly ; though your Graces must be so to yourselves, yet beware you do not make them Rules to others. A thing I the rather note, because the fault is so frequent in practice, & yet very rarely observed, and more rarely reprehended. God hath endowed a man with good abilities and parts in some kind or other; I instance but in one gift only for examples sake, viz. an Ability to enlarge himself in prayer readily, and with fit expressions upon any present occasion. Being in the Ministry, or other Calling, he is careful to exercise his gift by praying with his family, praying with the sick, praying with other company upon such other occasions as may fall out: he thinketh, and he thinketh well, that if he should do otherwise or less than he doth, he should not be able to discharge himself from the guilt of unfaithfulness, in not employing the talent he hath received to the best advantage, when the exercise of it might redound to the glory of the Giver. Hitherto he is in the right: so long as he maketh his Gift a Rule but to himself. But now if this man shall stretch out this Rule unto all his brethren in the same Calling, by imposing upon them a necessity of doing the like; if he shall expect or exact from them, that they should also be able to commend unto God the necessities of their families, or the state of a sick person, or the like, by extemporary Prayer ; but especially if he shall judge or censure them, that dare not adventure so to do, of intrusion into, or of unfaithfulness in their Callings: he committeth a great fault, and well deserving a sharp reprehension. For what is this else, but to lay heavier burdens upon men's shoulders, than they can stand under, to make our selves judges of other men's consciences, and our Abilities Rules of their actions, yea, and even to lay an imputation upon our Master, with that ungracious servant in the Gospel, as if he were an hard man, reaping where he hath not sown, and gathering where he hath not strewed, and requiring much where he hath given little, and like Pharaohs task-masters, exacting the full tale of bricks without sufficient allowance of materials ? Shall he that hath a thousand a year, count him that hath but an hundred, a Churl if he do not spend as much in his house weekly, keep as plentiful a table, and bear as much in every common charge, as himself? No less unreasonable is he, that would bind his brother of inferior Gifts to the same frequency and method in Preaching, to the same readiness and copiousnesse in Praying, to the same necessity and measure in the performance of other duties ; whereunto, according to those Gifts he findeth in himself, he findeth himself bound. The manifestation of the Spirit is given to every man: let no man be so severe to his brother, as to look he should manifest more of the Spirit, than he hath received.

Now as for you, to whom God hath dealt these spiritual gifts, with a more sparing hand; the freedom of God's distribution may be a fruitful meditation for you also. First, thou hast no reason, whosoever thou art, to grudge at the scantness of thy gifts, or to repine at the giver. How little soever God hath given thee, it is more than he owed thee. If the distribution of the Spirit were a matter of justice, or of debt ; God we know is no accepter of persons, and he would have given to thee, as to another. But being, as it is, a matter of gift, not of debt, nor of justice, but of grace: take that is thine thankfully, and be content withal; He hath done thee no wrong: may he not do as he will, with his own? Secondly, since the manifestation of the Spirit is a matter of free gift: thou hast no cause to envy thy Brother, whose portion is greater. Why should thy eye be therefore evil against him, because God hath been so good unto him ? Shall the foot envy the hand, or the ear the eye; because the foot cannot work, nor the ear see? If the whole body were hand, where were the going ? and if the whole were eye, where were the hearing ? or if the whole were any one member, where were the body ? If the hand can work, which the foot cannot; yet the foot can go, which the hand cannot: and if the eye can see, which the ear cannot; yet the ear can hearken, which the eye cannot. And, if thy brother have some abilities, which thou hast not; thou art not so bare, but thou hast other some again, which he hath not. Say, thine be meaner: yet the meanest member, as it hath his necessary office, so it is not destitute of his proper comeliness in the Body. Thirdly, if thy gifts be mean, thou hast this comfort withal, that thy accounts will be so much the easier. Merchants, that have the greatest dealings, are not ever the safest men. And how happy a thing had it been for many men in the world, if they had had less of other men's goods in their hands? The less thou hast received, the less thou hast to answer for. If God have given thee but one single talent, he will not require five: nor if five, ten. Fourthly, in the meanness of thy gifts thou mayst read thyself a daily lecture of humility: and humility alone, is a thing of more value, than all the perfections that are in the world besides, without it. This think, that God, who disposeth all things for the best to those that are his, would have given thee other and greater gifts, if he had seen it so expedient for thee. That therefore he hath holden his hand, and withholden those things from thee: conceive it done, either for thy former unworthiness, and that should make thee humble ; or for thy future good, and that should make thee also thankful. Lastly, remember what the Preacher saith in Ecclos. 10. [ If the iron be blunt, then he must put to the more strength. ] Many men, that are well left by their friends, and full of money, because they think they shall never see the bottom of it, take no care by any employment to increase it, but spend on upon the stock, without either fear or wit, they care not what, nor how, till they be sunk to nothing before they be aware: whereas on the contrary, industrious men that have but little to begin withal, yet by their care and providence, and pains taking, get up wonderfully. It is almost incredible, what industry, and diligence, and exercise, and holy emulation (which our Apostle commendeth in the last verse of this Chapter,) are able to effect, for the bettering and increasing of our spiritual gifts : Provided ever we join with these, hearty prayers unto, and faithful dependence upon God, for his blessing thereupon. I know no so lawful Usury, as of these spiritual talents ; nor do I know any so profitable Usury, or that multiplieth so fast at this doth your use upon use, that doubleth the principal in seven years, is nothing to it. Oh then, cast in thy talent into the bank ; make thy returns as speedy, and as many as thou canst; loose not a market, or a tide, if it be possible; be instant in season, and out of season ; omit no opportunity to take in, and put off all thou canst get: so, though thy beginnings be but small, thy later end shall wonderfully increase. By this means, thou shalt not only profit thyself, in the increase of thy gifts unto thyself: but (which no other Usury doth besides) thou shalt also profit others, by communicating of thy gifts unto them. Which is the proper end, for which they were bestowed; and of which we are next to speak. The manifestation of the Spirit is given to every man to profit withal.

To profit whom? it may be, Himself. It is true; If thou art wise, thou shalt be wise for thyself, said Solomon ; and Solomon knew what belonged to wisdom as well as another. For, Qui sibi nequam, cui bonus? He that is not good to himself, it is but a chance that he is good to anybody else. When we seem to pity a man by saying, He is no man's foe but his own, or he is worst to himself ; we do indeed but flout him, and in effect call him a fool, and a prodigal. Such a fool is everyone, that guiding the feet of others into the way of peace, himself treadeth the paths that leadeth unto destruction; and that preaching repentance unto others, himself becometh a Castaway. He that hath a gift then, he should do well to look to his own, as well as to the profit of others ; and as unto doctrine, so as well and first to take heed unto himself: that so doing he may save himself, as well as those that hear him.

This then is to be done; but this is not all that is to be done. In Wisdom we cannot do less, but in Charity we are bound to do more than thus, with our gifts. If our own profit only had been intended, 〈 in non-Latin alphabet 〉 would have served the turn as well: but the word here is 〈 in non-Latin alphabet 〉 , which importeth such a kind of profit as redoundeth to community, such as before in the 10. Chapter he professeth himself to have sought after, [ Not seeking mine own profit, (he meaneth, not only his own,) but the profit of many, that they may be saved. ] We noted it already, as the main and essential difference between those Graces of sanctification, and these Graces of edification: that those, though they would be made profitable unto others also, yet were principally intended for the proper good of the owner; but these, though they would be used for the owners good also, yet were principally intended for the profit of others. You see then, what a strong obligation lieth upon every man that hath received the Spirit, confer aliquid in publicum, to cast his gift into the common treasury of the Church, to employ his good parts and spiritual graces so, as they may some-way or other be profitable to his brethren and fellow-servants in Church and Common-wealth. It is an old received Canon, Beneficium propter officium. No man setteth a Steward over his house, only to receive his rents, and then to keep the moneys in his hand, and make no provision out of it for his Hines and Servants: but it is the office of a good and wise Steward to give to everyone of the household his appointed portion at the appointed seasons. And who so receiveth a spiritual gift, ipso facto taketh upon him the office, and is bound to the duties of a Steward ; [ As every man hath received the gift, even so minister the same one unto another, as good stewards of the manifold graces of God, 1. Pet. 4.] It was not only for orders sake, and for the beautifying of his Church, (though that also) that God gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers: but also, and especially, for more necessary and profitable uses; for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ. Ephes. 4.11, 12. The members of the body, are not everyone for it self, but everyone for other, and all for the whole. The stomach eateth, not to fill it self, but to nourish the body ; the eye seeth, not to please it self, but to espy for the body ; the foot moveth, not to exercise it self, but to carry the body ; the hand worketh, not to help it self, but to maintain the body: every joint supplieth something, according to the effectual working in the measure of every part, for the fit joining together, and compacting, and increasing of the body to the edifying it self in love. Now ye are the body of Christ, and members in particular.

Now this necessity of employing spiritual gifts to the good and profit of others, ariseth first from the will and intent of the Giver: my Text showeth plainly what that intent was; The manifestation of the Spirit was therefore given to every man, that he might profit withal. Certainly, as nature doth not, so much less doth the God of Nature, make anything to no purpose, or barely for show ; but for use: and the use, for which all these things were made and given, is edification. He that hath an estate made over to him in trust and for uses ; hath in equity therein no estate at all, if he turn the commodities of the thing some other way, and not to those special uses for which he was so estated in it. So he that employeth not his spiritual gift to the use for which it was given, to the profit of the Church; he hath de iure forfeited it to the Giver. And we have sometimes known him de facto to take the forfeiture; as from the unprofitable servant in the Gospel, [ Take the talent from him. ] We have sometimes seen the experiment of it. Men of excellent parts, by slackening their zeal, to have lost their very gifts ; and by neglecting the use, to have lost the Principal ; finding a sensible decay in those powers, which they were slothful to bring into act. It is a just thing with the Father of Lights, when he hath lighted any man a candle, by bestowing spiritual gifts upon him; and lent him a candlestick too whereon to set it, by providing him a slay in the Church: if that man shall then hide his candle under a bushel, and envy the light and comfort of it to them that are in the house ; either to remove his candlestick, or to put out his candle in obscurity.

As the intent of the Giver, so secondly, the nature and quality of the gift calleth upon us for employment. It is not with these spiritual gifts, as with most other things, which when they are emparted, are impaired, and lessened by communicating. Here is no place for that allegation of the Virgins, Ne non sufficiat —Lest there be not enough for you and for us. These graces are of the number of those things, that communicate themselves by Multiplication, not Division, and by diffusion, without waste. As the seal maketh impression in the wax, and as fire conueigheth heat into Iron, and as one candle tindeth a thousand: all without loss of figure, heat, or light. Had ever any man less knowledge, or wit, or learning ; by teaching others? had he not rather more? The more wise the Preacher was, the more he taught the people knowledge, saith Solomon, Eccles. 12. and certainly, the more he taught them knowledge, the more his own wisdom increased. As the Widows oil increased, not in the vessel, but by pouring out; and as the barley bread in the Gospel multiplied, not in the whole loaf, but by breaking and distributing; and as the grain bringeth increase, not when it lieth on a heap in the garner, but by scattering upon the land: so are these spiritual graces best improved, not by keeping them together, but by distributing them abroad. Tutius incredito, quàm in sudario: the talent gathereth nothing in the napkin, unless it be rust and canker; but traveling in the bank, besides the good it doth as it passeth to and fro, it ever returneth home with increase.

Thirdly, our own insufficiency to all offices, and the need we have of other men's gifts, must enforce us to lend them the help and comfort of ours. God hath so distributed the variety of his gifts with singular wisdom, that there is no man so mean, but his service may be useful to the greatest ; nor any man so eminent, but he may sometimes stand need to the meanest of his brethren: of purpose, that whilst each hath need of other, each should help, none should despise other. As in a building, the stones help one another, every lower stone supporting the higher from falling to the ground, and every higher stone saving the lower from taking wet; and as in the body, every member lendeth some supply to the rest, and again receiveth supply from them: so in the spiritual building, and mystical body of the Church, God hath so tempered the parts, each having his use, and each his defects ; that there should be no schism in the body, but that the members should have the same care one for another. Such a consent there should be in the parts, as was between the blind and lame man in the Epigram: mutually covenanting, the Blind to carry the Lame, and the Lame to direct the Blind; that so the Blind might find his way by the others eyes, and the Lame walk therein upon the others legs. When a man is once come to that all-sufficiency in himself, as he may truly say to the rest of his brethren, I stand no need of you ; let him then keep his gifts to himself: but let him in the mean time remember, he must employ them to the advantage of his master, and to the benefit of his brother. [The manifestation of the Spirit is given to every man to profit withal. ]

Surely then those men, first of all, run a course strangely exorbitant; who instead of employing them to the profit, bend those gifts they have received, (whether spiritual or temporal) to the ruin and destruction of their brethren. Instead of winning souls to heaven ; with busy and cursed diligence compassing Sea and Land, to draw Proselytes to the Devil: and instead of raising up seed to their elder brother Christ, seeking to make their brethren (if it were possible) ten times more the children of hell than themselves. Abusing their Power to oppression, their wealth to luxury, their strength to drunkenness, their wit to Scoffing, Atheism, Prophanenesse; their learning to the maintenance of Heresy, Idolatry, Schism, Noueltie. If there be a fearful woe due to those that use not their gifts profitably; what woes may we think shall overtake them, that so vngraciously abuse them?

But to leave these wretches: be persuaded in the second place, all you, whom God hath made Stewards over his household, and blessed your basket and your store, to bring forth of your treasures things both new and old ; manifest the Spirit God hath given you, so as may be most for the profit of your brethren. The Spirit of God, when he gave you wisdom, and knowledge, intended not so much the wisdom and the knowledge themselves, as the manifestation of them, or (as it is in the next verse) the Word of Wisdom, and the Word of knowledge: as Christ also promised his Apostles, to give them Os & sapientiam; A Mouth, and Wisdom. Alas, what is Wisdom without a Mouth ? but as a pot of treasure hid in the ground, which no man is the better for. Wisdom that is hid, and a treasure that is not seen, what profit is in them both? O then do not knit up your Masters talent in a Napkin ; smother not his light under a bushel ; pinch not his servants of their due provision ; pott not up the Manna you have gathered till it stink, and the worms consume it: but above all, squander not away your rich portions by riotous living. Let not either sloth, or envy, or pride, or pretended modesty, or any other thing hinder you, from laboring to discharge faithfully that trust and duty, which God expecteth, which the necessity of the Church challengeth, which the measure of your gifts promiseth, which the condition of your calling exacteth from you. Remember the manifestation of the Spirit was given you to profit withal.

Thirdly, since the end of all gifts is to profit: aim most at those gifts, that will profit most; and endeavor so to frame those you have in the exercise of them, as they may be likeliest to bring profit to those that shall partake them. Couet earnestly the best gifts, saith my Apostle at the last verse of this Chapter: and you have his Comment upon that Text in the first verse of the fourteenth Chapter, Couet spiritual gifts, 〈 in non-Latin alphabet 〉 , but rather that ye may prophecy. And by prophesying, he meaneth the instruction of the Church, and people of God in the needful doctrines of Faith towards God, Repentance from dead works, and new and holy Obedience. It is one stratagem of the Arch-enemy of mankind, (and when we know his wiles, we may the better be able to defeat him,) by busying men of great and useful parts▪ in bymatters, and things of lesser consequence; to divert them from following that vnum necessarium, that which should be the main of all our endeavors, the beating down of sin, the planting of Faith, and the reformation of Manners. Controuersies, I confess, are necessary, the Tongues necessary, Histories necessary, Philosophy and the Arts necessary, other knowledge of all sorts necessary in the Church: for truth must be maintained, Scripture-phrases opened, Heresy confuted, the mouths of Adversaries stopped, Schisms and Nouelties suppressed. But when all is done, Positiue and Practique Divinity is it, must bring us to heaven: that is it, must paise our judgments, settle our consciences, direct our lives, mortify our corruptions, increase our graces, strengthen our comforts, save our souls. Hoc opus, hoc studium: there is no study to this, none so well worth the labor as this; none that can bring so much profit to others, nor therefore so much glory to God, nor therefore so much comfort to our own hearts, as this. This is a faithful saying, and these things I will that thou affirm constantly (saith Saint Paul to Titus) that they which have believed in God, might be careful to maintain good works: these things are good and profitable unto men. You cannot do more good unto the Church of God, you cannot more profit the people of God, by your gifts ; than by pressing effectually these two great points, Faith, & Good works: these are good and profitable unto men.

I might here add other inferences from this point, as namely, since the manifestation of the Spirit is given to everyone of us chiefly for this end, that we may profit the people with it, that therefore fourthly, in our preaching we should rather seek to profit our hearers, though perhaps with sharp and unwelcome reproofs, than to please them by flattering them in evil: and that fifthly, we should more desire to bring profit unto them, than to gain applause unto our selves: and sundry other more besides these. But I will neither add any more, nor prosecute these any farther at this time, but give place to other business. God the Father of Lights, and of Spirits, endow everyone of us in our Places and Callings, with a competent measure of such Graces, as in his wisdom and goodness he shall see needful and expedient for us: and so direct our harts, and tongues, and endeavors in the exercise and manifestation thereof, that by his good blessing upon our labors we may be enabled to advance his glory, propagate his truth, benefit his Church, discharge a good conscience in the mean time, and at the last make our account with comfort, at the appearing of our Lord Jesus Christ. To whom, &c.

THE FIRST SERMON.

W Here silence against foul and false imputations may be interpreted a Confession ; there the protestation of a man's own innocence is ever just, and sometimes necessary. When others do us open wrong ; it is not now Vanity, but Charity, to do our selves open right: and whatsoever appearance of folly or vain boasting there is in so doing; they are chargeable with all that compel us thereunto, and not we. (I am become a fool in glorying; but ye have compelled me, 2 Cor. 12.11.) It was neither pride, nor passion in Job, but such a compulsion as this, that made him so often in this book proclaim his own righteousness. Amongst whose many and grievous afflictions, as it is hard to say which was the greatest; so we are sure this was not the least, that he was to wrestle with the unjust and bitter upbraidings of unreasonable and incompassionate men. They came to visit him as friends ; and as friends they should have comforted him. But sorry friends they were, and miserable comforters: indeed not comforters, but tormentors ; and Accusers rather than Friends. Seeing God's hand heavy upon him; for want of better or other proof, they charge him with Hypocrisy. And because they would not seem to deal all in generalities (for against this general accusation of hypocrisy, it was sufficient for him as generally to plead the truth and uprightness of his heart;) they therefore go on more particularly, (but as falsely) and as it were by way of instance, to charge him with Oppression. Thus Eliphaz by name taxeth him: Chap. 22.6, &c. Thou hast taken a pledge from thy brother for naught; and hast stripped the naked of their clothing. Thou hast not given water to the weary to drink, and thou hast with holden bread from the hungry. But as for the mighty man, he had the earth; and the honorable man dwelt in it. Thou hast sent widows away empty, and the arms of the fatherless hast thou broken.

Being thus shamefully, indeed shamelessly, upbraided to his face, without any desert of his, by those men, who (if he had deserved it) should least of all have done it, his neighbors and familiar friends: can you blame the good man, if to remove such false aspersions, he do with more than ordinary freedom insist upon his own integrity in this behalf? And that he doth in this Chapter something largely; wherein he declareth how he demeaned himself in the time of his prosperity in the administration of his Magistracy, far otherwise than was laid to his charge. [ When the ear heard me, then it blessed me; and when the eye saw me, it gave witness to me. Because I delivered the poor that cried, and the fatherless, and him that had none to help him. The blessing of him that was ready to perish came upon me, and I caused the widows heart to sing for joy ] in the next immediate verses before these. And then he goeth on in the words of my Text, I put on righteousness, and &c.

It seemeth Job was a good man, as well as a great: and being good, he was by so much the better, by how much he was the greater. Nor was he only Bonus vir, a good man ; and yet if but so, his friends had done him much wrong to make him an Hypocrite: but he was Bonus Ciuis too, a good Common-wealths-man ; and therefore his friends did him yet more wrong to make him an Oppressor. Indeed he was neither one, nor other. But it is not so useful for us to know what manner of man Job was; as to learn from him what manner of men we should be. The grieved spirit of Job indeed at first uttered these words for his own justification: but the blessed Spirit of God hath since written them for our instruction ; to teach us from Job's example how to use that measure of greatness and power which he hath given us, be it more be it less, to his glory and the common good. So that in these words we have to consider, as laid down unto us under the person, and from the example of Job, some of the main and principal duties which concern all those that live in any degree of Eminencie or Authority either in Church or Common-wealth ; and more specially those, that are in the Magistracy, or in any office appertaining to Justice.

And those Duties are four. One, and the first, as a more transcendent and fundamental duty: the other three, as accessory helps thereto, or subordinate [ 1] parts thereof. That first is, a Care and Love, and Zeal of Justice. A good Magistrate should so make account of the administration of Justice, as of his chiefest business; making it his greatest glory and delight, Vers. 14. [ I put on righteousness, and it clothed me: my judgment was a robe, [ 2] and a diadem. ] The second is a forwardness unto the works of Mercy, and Charity, and Compassion. A good Magistrate should have compassion of those that stand need of his help, and be helpful unto them, verse. 15. and part of 16. [ I was eyes to the blind, and feet was I to the lame, I was a father to the poor. ] The Third is Diligence in Examination. [ 3] A good Magistrate should not be hasty to credit the first tale, or be carried away with light informations: but he should hear, and examine, and scan, and sift matters as narrowly as may be for the finding out of the truth, in the remainder of verse 16. [ And the cause which I knew not I searched out. ] The Fourth is, Courage and Resolution [ 4] in Executing. A good Magistrate, when he goeth upon sure grounds, should not fear the faces of men, be they never so mighty or many, but without respect of persons execute that which is equal and right even upon the greatest offender, Vers. 17. [ And I brake the jaws of the wicked, and plucked the spoil out of his teeth. ] Of these four in their order: of the first, first, in these words, I put on righteousness, &c.

This Metaphor of clothing is much used in the Scriptures in this notion; as it is applied to the soul, and things appertaining to the soul. In Psalm 109. David useth this imprecation against his enemies; [ Let mine adversaries be clothed with shame, and let them cover themselves with their own confusion as with a cloak. ] And the Prophet Isaiah, speaking of Christ and his kingdom, and the righteousness thereof, chap. 11. thus describeth it, [ Righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. ] Likewise in the New Testament, St. Paul in one place biddeth us put on the Lord Jesus Christ: in another exhorteth women to adorn themselves instead of broidered hair and gold and pearls and costly array, with shamefastness and sobriety, and (as becometh women professing godliness) with good works: in a third furnisheth the spiritual soldier with shoes, girdle, breastplate, helmet, and all necessary accontrements from top to toe. In all which and other places, where the like Metaphor is used; it is ever to be understood with allusion to one of the three special ends or uses of [ 1] apparel. For we clothe our selves, either first, for necessity and common decency, to cover our nakedness; [ 2] or secondly, for security and defense against [ 3] enemies; or thirdly, for state and solemnity, and for distinction of offices and degrees. Our cloaks, and coats, and ordinary suites, we all wear to cover our nakedness: and these are Indumenta, known by no other but by the general name of Cloathing or Apparel. Soldiers in the wars wear Morions, and Cuiraces, and Targets, and other habiliments for defense: and these are called Arma, Arms or Armor. Kings and Princes wear Crowns and Diadems ; inferior Nobles, and Judges, and Magistrates, and Officers, their Robes, and Furres, and Hoods, and other ornaments fitting to their several degrees and offices, for solemnity of state, and as ensigns or marks of those places and stations wherein God hath set them: and these are Infulae, Ornaments or Roabes. It is true; Justice, and Judgment, and every other good virtue and grace is all this unto the soul; serving her both for covert, and for protection, and for ornament: and so stand both for the garments, and for the armor, and for the robes of the soul. But here I take it, Job alludeth especially to the third use. The propriety of the very words themselves give it so: for he saith he put righteousness and judgment upon him as a Robe and a Diadem ; and such things as these are worn, not for necessity, but state. Job was certainly a Magistrate, a Judge at the least; it is evident from the seventh verse: and to me it seemeth not improbable that he was a King ; though not likely such as the Kings of the earth now are (whose dominions are wider, and power more absolute, ) yet possibly such as in those ancient times, and in those Eastern parts of the world were called Kings, viz. a kind of petty Monarch, and supreme governor, within his own territories, though perhaps but of one single City with the Suburbs, and some few neighbouring Villages. In the first Chapter it is said that he was the greatest man of all the East: and in this Chapter he saith of himself, that when he came in presence, the Princes and the Nobles held their tongues ; and, that he sat as chief, and dwelt as a King in the Army ; and in this verse he speaketh as one that wore a Diadem, an ornament proper to Kings. Now Kings, we know, and other Magistrates place much of their outward glory and state in their Diadems, and Robes, and peculiar Vestments: these things striking a kind of reverence into the subject towards their Superior; and adding in the estimation of the people, both glory and honor, and Majesty to the person, and withal pomp and state, and solemnity to the actions of the wearer. By this speech then of putting on Justice and Judgment as a Robe and a Diademe, Job showeth, that the glory and pride which Kings and Potentates are wont to take in their Crowns, and Scepters, and royal Vestments is not more, than the glory and honor which he placed in doing justice and judgment: he thought that was true honor, not which reflected from these empty marks and ensigns of Dignity, but which sprang from those virtues, whereof these are but dumb remembrancers. If we desire yet more light into the Metaphor ; we may borrow some from David, Psalm 109. where speaking of the wicked, he saith Vers. 17. that he clothed himself with cursing like a garment : and by that he meaneth no other than what he had spoken in the next verse before, plainly and without a Metaphor, His delight was in cursing. By the Analogy of which place we may not unfitly understand these words of Job, as intimating the great love he had unto Justice, and the great pleasure and delight he took therein. Join this to the former; and they give us a full meaning. Never ambitious usurper took more pride in his new gotten Crown or Scepter, never proud Minion took more pleasure in her new and gorgeous apparel: than Job did true glory and delight in doing justice and judgment. He put on righteousness, and it clothed him; and judgment was to him, what to others a Robe and a Diademe is: honorable and delightful.

Here then the Magistrate and every officer of Justice may learn his first and principal, and (if I may so speak) his Master-duty, (and let that be the first observation:) namely, to do justice and judgment with delight, and zeal, and cheerfulness. I call it his Master-duty; because where this is once rightly and soundly rooted in the conscience, the rest will come on easily, and of themselves. This must be his primum, and his vltimum ; the foremost of his desires, and the utmost of his endeavors, to do justice and judgment. He must make it his chiefest business ; and yet count it his lightsomest recreation: make it the first and lowest step of his care ; and yet withal count it the last and highest rise of his honor. The first thing we do in the morning before we either eat or drink, or buckle about any worldly business, is to put our clothes about us: we say, we are not ready, till we have done that. Even thus should every good Magistrate do: before his private, he should think of the public affairs; and not count himself ready to go about his own profits, his shop, his ship, his lands, his reckonings, much less about his vain pleasures, his iades, his curres, his kites, his anything else, till first with Job, he had put on righteousness as a garment, and clothed himself with judgment as with a Robe and a Diademe.

Nor let any man think this affection to justice to have been singular in Job: much less impute it to simplicity in him. For behold another like affectioned; and he a greater, & I may say too a wiser than Job: for God himself hath witnessed of him, that for wisdom there was never his like before him, nor should come after him, Solomon the King. Who so much manifested his love and affection to justice and judgment, that when God put him to his choice to ask what he would, and he should have it, he asked not long life, or riches, or victory, or any other thing, but only wisdom ; and that in this kind, Prudentiam regitiuam, wisdom to discern between good and bad, that he might go in and out before the people with skill, and rule them prudently with all his might in righteousness and equity. And the Text saith, The speech pleased the Lord, that Solomon had asked this thing. Magistrates should subscribe to Solomon's judgment, who is wiser than the wisest of them: and yet for farther conviction, behold a wiser than Solomon is here; even Jesus Christ the righteous, the God of Solomon, and the Savior of Solomon, in whom are hidden all the treasures of wisdom and knowledge. Of whom David having said in Psal. 45. that the scepter of his kingdom is a righteous scepter, he proceedeth immediately to show wherein especially consisted the righteousness of the Scepter of his Kingdom: Not so much in doing righteousness and punishing iniquity, (though that also;) as in loving righteousness, and hating iniquity. The Scepter of thy kingdom is a righteous Scepter: Thou hast loved righteousness, and hated iniquity; therefore God, &c. And you heard already out of the eleventh of Isaiah, that righteousness was the girdle of his loins, and faithfulness the girdle of his reins. Magistrates from the examples of Job, of Solomon, of Jesus Christ himself, should learn to make justice and judgment their greatest both glory and delight.

To bad things examples will draw us on fast enough; without, yea, many times against reason: but in good things, it is well if examples and reasons together can anything at all prevail with us. And here if reason may rule us; surely good reason there is, we should be thus affectioned to justice, as hath been said: whether we respect the thing it self, or God, or our selves, or others. The thing it [ 1] self, Justice, both in the common consideration of it, as it is a virtue, is, as every other virtue is, honorable and lovely, and to be desired for its own sake: and in the special nature of it, as it is justice, is a virtue so necessary and profitable to human, society, and withal so comprehensiue of all other virtues, as that those men who labor to pervert it, do yet honor it; and even those men who themselves will not use it, cannot yet but love it, at leastwise commend it in others. Judgment, Mercy, and Faithfulness our Savior Christ, reckoneth as the weightiest matters of the Law, Matth. 23. And every man (saith Solomon, Prov. 24.) will kiss his lips, that giveth a right answer: that is; Every man will love and honor him, that loveth and honoreth Justice. Ought you to delight in anything more than virtue ; or in any virtue more than the [ 2] best ? and such is Justice. Again, by due administration of justice and judgment God is much glorified. Glorified in the encouragement of his servants, when for well-doing they are rewarded: glorified in the destruction of the wicked, when for offending they are punished: glorified in the increase, and in the peace and prosperity of his Kingdom, which hereby is both preserved and enlarged: glorified in expression and imitation of his infinite perfections, when they who are his ministers and deputies for this very thing, for the execution of justice, do labor to resemble him whose ministers and deputies they are, in this very thing, in being just, even as he is just. Ought you not to count it your greatest glory to seek his ? and can you do that more readily or effectually, than by doing justice [ 3] and judgment? And as for our selves ; What comfort will it be to our souls, when they can witness with us, that we have even set our selves to do good, in those callings wherein God hath set us? Every man that hath a Calling, must wait thereon, and do the duties belonging thereto, at his peril: and it will be much for his ease to be lightsome and cheerful therein. So shall he make of a necessity a virtue ; and do that with pleasure, which he must do howsoever, or answer for the neglect: whereas otherwise, his Calling will be a continual burden and weariness unto him, and make his whole life no better nor other than a long and lasting affliction. And besides, we much deceive our selves, if we think our own private good to be severed from the public ; and so neglect the public employments to follow our own private affairs. For the private is not distinguished from the public ; but included in it: and no man knoweth what mischiefs unawares he prepareth for his private estate in the end; whilst thinking to provide well enough for himself, he cherisheth in the mean time, or suffereth abuses in the public. Ought we not by making justice and judgment our glory and delight, to reap the comfort of it in our consciences, to sweeten the miseries and travails of our lives and callings, and to secure our private in the common safety: rather than by, or not doing justice, or doing it heavily and heartlessly, wound our own consciences, make the afflictions of this life yet more afflictiue, and in the decay of the public insensibly promote the ruin of our private state and prosperity? And lastly, if we respect [ 4] others ; what can be more glorious for us, than by our zeal and forwardness first to shame, and then to quicken up the backwardness of others; that with joint hearts and hands they and we together may aim at the peace and prosperity, and good of the Common wealth? It is not easy to say what manifold benefits redound to the Commonwealth from the due execution of justice: or from the slacking thereof, what a world of mischiefs. How honorable are we and glorious, if by our zeal we have been the happy instruments of those so many, so great benefits? How inglorious and vile, if by our negligence we have made our selves guilty of these so many, so great mischiefs! If we neglect Justice, we countenance disorders, which by justice are repressed ; we disarm innocence, which by justice is protected; we banish peace, which by justice is maintained ; we are traitors to the King and his Throne, which by justice are established ; we pull upon us God's plagues and judgments, which by justice are averted. Ought we not much rather by our forwardness in doing justice to repress disorders, protect innocence, maintain peace, secure the King and State, and turn away God's judgments from our selves and others? See now if we have not reason to love justice and judgment, and to make it our delight; to put righteousness upon us, and to clothe us with Judgment as with a Roabe and a Diademe: being a thing in it self so excellent ; and being from it there redoundeth so much glory to God, to our selves so much comfort, and so much benefit unto others. The inferences of use from this first Duty, as also from the rest, I omit for the present; reserving them all to the later end: partly, because I would handle them all together; partly also, and especially, for that I desire to leave them fresh in your memory when you depart the Congregation. And therefore without farther ado I proceed forthwith to the next Duty, contained in these words, [ I was eyes to the blind, and feet was I to the lame; I was a father to the poor. ]

Wherein Job declareth his own readiness in his place and calling to be helpful to those that were any way distressed, or stood need of him, by affording them such supply to his power as their several necessities required. And like him should every Magistrate be in this also; which I propose as the second Duty of the good Magistrate: he must be forward to succor those that are distressed and oppressed; and to help and relieve them to his power. Men's necessities are many, and of great variety: but most of them spring from one of these two defects, ignorance, or want of skill ; and impotence, or want of power: here signified by Blindness, and Lameness. The blind man perhaps hath his limbs, and strength to walk in the way, if he could see it: but because he wanteth his eyes, he can neither find the right way, nor spy the rubs that are in it; and therefore he must either sit still, or put himself upon the necessity of a double hazard, of stumbling, and of going wrong. The lame man perhaps hath his eyes and sight perfect, and knoweth which way he should go, and seeth it well enough: but because he wanteth his limbs, he is not able to stir a foot forward; and therefore he must have patience perforce, and be content to fit still, because he cannot do withal. Both the one, and the other may perish, unless some good body help them: and become a guide to the blind, a staff to the lame; leading the one, and supporting the other. Abroad in the world there are many, in every Society, Corporation, and Congregation there are some, of both sorts: some Blind, some Lame. Some that stand need of Counsel, and Advice, and Direction; as the Blind: others that stand need of Help, and Assistance, and supports; as the Lame. If there be any other besides these, whose case deserveth pity, in what kind soever it be; the word Poor comprehendeth him, & maketh him a fit object for the care and compassion of the Magistrate. To each of these the Magistrate must be a succourer to his power. He must be, as here Job was, an eye to the blind, ignorantem dirigendo ; by giving sound and honest counsel the best he can to them that are simple, or might without his help be easily overseen. And he must be, as here Job was, feet to the Lame, impotentem adiuvando ; by giving countenance and assistance in just and honest causes the best he can to them that are of meaner ability, or might without his help be easily ouerborne. If there be either of these, or any other defect, which standeth need of a supply in any other man, he must be, as here Job was, a father to the poor, indigentem subleuando ; by giving convenient safety and protection the best he can to them that are destitute of help, and fly unto him as to a sanctuary for shelter and for refuge in any misery, grievance, or distress. Upon these he must both have compassion inwardly; and he must show it too outwardly: Affectu, and Effectu ; pitying them in his heart, and helping them with his hand. It is not enough for him to see the Blind, and the Lame, and the Poor ; and to be sorry for them: but his compassion must be real. He must lend his eyes to the blind, to direct them; and he must lend his feet to the lame, to support them; and he must pity the Poor as a father doth his children, so pity them, that he do something for them.

Princes, and Judges, and Magistrates were not ordained altogether, nor yet so much for their own sakes, that they might have over whom to bear rule and to dominiere at pleasure; as for the Peoples sakes, that the people might have to whom to resort, and upon whom to depend for help and succor, and relief in their necessities: and they ought to remember, that for this end God hath endued them with that Power which others want; that they might by their power help them to right, who have not power to right themselves. Hoc reges habent Magnificum, & ingens &c. Prodesse miseris, supplices fido lare Protegere, &c. This is the very thing, wherein the preeminence of Princes, and Magistrates, and great ones above the ordinary sort • ingularly consisteth, and wherein specially they have the advantage, and whereby they hold the title of God's, that they are able to do good, and to help the distressed, more than others are. For which ability how they have used it, they stand accountable to him from whom they have received it: and woe unto them, if the accounts they bring in, be not in some reasonable proportion answerable to the receipts. Potentes potenter : into whose hands much hath been given, from their hands much will be required ; and the mighty ones, if they have not done a mighty deal of good withal, shall be mightily tormented. [ 2] And as they have received power from God; so they do receive honors, and services, and tributes from their people for the maintenance of that power: and these as wages by God's righteous ordinance for their care and pains for the people's good. God hath imprinted in the natural conscience of every man notions of fear, and honor, and reverence, and obedience, and subjection, and contribution, and other duties to be performed towards Kings, and Magistrates, and other superiors, not only for wrath, but also for conscience sake: and all this for the maintenance of that power in them, by the right use whereof themselves are again maintained. Now the same Conscience which bindeth us who are under authority, to the performance ; bindeth you who are in authority to the requital, of these duties. I say, the same Conscience ; though not the same wrath: for here is the difference. Both Wrath and Conscience bind us to our duties; so that if we withdraw our subjection, we both wound our own Consciences, and incur your just wrath: but only Conscience bindeth you to yours, and not Wrath ; so that if ye withdraw your pelpe, we may not use wrath, but must suffer it with patience, and permit all to the judgment of your own consciences, and of God the judge of all men's Consciences. But yet still in Conscience the obligation lieth equally upon you and us. As we are bound to give you honor, so are you to give us safety ; as we to fear you, so you to help us; as we to fight for you, so you to care for us ; as we to pay you tribute, so you to do us right. For, for this cause pay we tribute and other duties, unto you who are God's ministers; even because you ought to be attending continually upon this very thing, to approve yourselves as the ministers of God to us for good. Oh that we could all, superiors and inferiors, both one and other, remember what we owed each to other, and by mutually striving to pay it to the utmost, so endeavor our selves to fulfill the Law of God ! But in the mean time, we are still injurious, if either we withdraw our subjection, or you your help ; if either we cast off the duty of children, or you the care of Fathers. Time was, when Judges, and Nobles, and Princes delighted to be called by the name of Fathers. The Philistines called their Kings by a peculiar appellatiue, Abimeleob ; as who say▪ the King my Father. In Rome the Senators were of old time called Patres, Fathers: and it was afterwards accounted among the Romans the greatest title of honor that could be bestowed upon their Consuls, Generalls, Emperors, or whosoever had deserved best of the Commonwealth, to have this addition to the rest of his style Pater patriae, a Father to his Country. Naaman's servants in 4 Kings 5. call him Father, My Father if the Prophet had commanded thee, &c. And on the other side David the King speaketh unto his Subjects, as a father to his children in Psalm 34. Come ye children, &c. and Solomon in the Proverbs everywhere, My son: even as Job here accounteth himself a father to the poor. Certainly to show that some of these had, and that all good Kings and Governors should have a fatherly care over, and bear a fatherly affection unto those that are under them.

All which yet, seeing it is intended to be done in honum vniuersitutis, must be so understood as that it may stand cum bono vniuersitatis, stand with equity and justice, and with the common good. For Mercy and Justice must go together, and help to temper the one the other. The Magistrate and Governor must be a father to the poor: to protect him from injuries, and to relieve his necessities; but not to maintain him in idleness. All that the Father oweth to the child is not love and maintenance: he oweth too Education ; and he oweth him correction. A Father may love his child too fondly, and make him a wanton ; he may maintain him too highly, and make him a Prodigal: But he must give him Nurture too, as well as Maintenance, lest he be better fed than taught; and correct him too, as well as love him, lest he bring him most grief when he should reap most comfort from him. Such a fatherly care ought the civil Magistrate to have over the poor. He must carefully defend them from wrongs and oppressions; he must providently take order for their convenient relief and maintenance: But that is not all, he must as well make provision to set them on work, and see that they follow it; and he must give them sharp correction, when they grow idle, stubborn, dissolute, or any way out of order. This he should do, and not leave the other undone. There is not any speech more frequent in the mouths of beggars & wanderers, wherewith the Country now swarmeth, than that men would be good to the poor : and yet scarce anything so much mistaken as that speech in both the terms of it; most men neither understanding aright who are the poor, nor yet what it is to be good to them. Not he only is good to the poor, that delivereth him when he is oppressed; nor is he only good to the poor, that relieueth him when he is distressed: but he also is good to the poor, that punisheth him when he is idle. He is good to the poor that helpeth him, when he wanteth: and he is no less good to the poor, that whippeth him, when he deserveth. This is indeed to be good to the poor; to give him that alms first, which he wanteth most: if he be hungry, it is alms to feed him; but if he be idle and untoward, it is alms to whip him. This is to be good to the poor: But who then are the poor, we should be good too, as they interpret goodness? St. Paul would have widows honored ; but yet those that are widows indeed : so it is meet the poor should be relieved, but yet those that are poor indeed. Not everyone that begs is poor; not everyone that wanteth is poor, not everyone that is poor, is poor indeed. They are the poor, whom we private men in Charity, and you that are Magistrates in Justice stand bound to relieve, who are old, or impotent, and unable to work; or in these hard and depopulating times are willing, but cannot be set on work; or have a greater charge upon them than can be maintained by their work. These, and such as these, are the poor indeed: let us all be good to such as these. Be we that are private men as Brethren to these poor ones, and show them Mercy: be you that are Magistrates as Fathers to these poor ones, and do them Justice. But as for those idle stubborn professed wanderers, that can and may and will not work, and under the name and habit of poverty rob the poor indeed of our alms and their maintenance: let us harden our hearts against them, and not give them; do you execute the severity of the Law upon them, and not spare them. It is St. Paul's Order, nay it is the Ordinance of the Holy Ghost, and we should all put to our helping hands to see it kept, He that will not labor, let him not eat. These ulcers and drones of the Common-wealth are ill worthy of any honest man's alms, of any good Magistrates protection. Hitherto of the Magistrates second Duty, with the Reasons and extent thereof, I was eyes to the blind, and feet was I to the Lame: I was a Father to the poor. Followeth next the third Duty, in these words, The cause which I knew not I searched out.

Of which words some frame the Coherence with the former, as if Job had meant to clear his Mercy to the poor from suspicion of Partiality and injustice: and as if he had said; I was a father indeed to the poor; pitiful and merciful to him, and ready to show him any lawful favor: but yet not so, as in pity to him, to forget or pervert Justice. I was ever careful before I would either speak or do for him, to be first assured his cause was right and good: and for that purpose, if it were doubtful, I searched it out, and examined it, before I would countenance either him or it. Certainly thus to do is agreeable to the rule of Justice ; yea and of Mercy too: for it is one Rule in showing Mercy, that it be ever done salvis pietate & iustitiâ, without prejudice done to piety and justice. And as to this particular, the Commandment of God is express for it in Exod. 23. Thou shalt not countenance no not a poor man in his cause. Now if we should thus understand the coherence of the words; the special duty which Magistrates should hence learn, would be Indifferency : in the administration of Justice not to make difference of rich or poor, far or near, friend or foe, one or other; but to consider only and barely the equity and right of the cause, without any respect of persons, or partial inclination this way or that way.

This is a very necessary duty indeed in a Magistrate of justice; and I deny not but it may be gathered without any violence from these very words of my Text: though to my apprehension not so much by way of immediate observation from the necessity of any such coherence; as by way of consequence from the words themselves otherwise. For what need all that care and pains and diligence in searching out the cause, if the condition of the person might overrule the cause after all that search, and were not the judgment to be given merely according to the goodness or badness of the cause, without respect had to the person ? But the special duty, which these words seem most naturally and immediately to impose upon the Magistrate, (and let that be the third observation) is diligence, and patience; and care to hear, and examine, and inquire into the truth of things, and into the equity of men's causes. As the Physician before he prescribe receipt or diet to his patient, will first feel the pulse, and view the urine, and observe the temper and changes in the body, and be inquisitive how the disease began, and when, and what fits it hath, and where and in what manner it holdeth him, and inform himself every other way as fully as he can in the true state of the body, that so he may proportion the remedies accordingly without error: so ought every Magistrate in causes of Justice before he pronounce sentence or give his determination, whether in matters judicial or criminal ; to hear both parties with equal patience, to examine witnesses and other evidences advisedly and thoroughly, to consider and wisely lay together all allegations and circumstances, to put in quaeres and doubts upon the by, and use all possible expedient means for the boulting out of the truth; that so he may do that which is equal and right without error.

A duty not without both Precept and President in holy Scripture. Moses prescribeth it in Deut. 17. in the case of Idolatry, If there be found among you one that hath done thus or thus, &c. and it be told thee, and thou hast heard of it, and inquired diligently, and behold it be true, and the thing certain that such abomination is wrought in Israel, Then thou shalt bring forth that man, &c. The offender must be stoned to death, and no eye pity him: but it must be done orderly, and in a legal course; not upon a bare hearsay, but upon diligent examination and inquisition, and upon such full evidence given in, as may render the fact certain, so far as such cases ordinarily are capable of certainty. And the like is again ordered in Deut▪ 19. in the case of false witness, Both the men between whom the controversy is shall stand before the Judges, and the Judges shall make diligent inquisition, &c. And in Judge. 19. in the wronged Levites case, whose Concubine was abused unto death at Gibeah, the Tribes of Israel stirred up one another to do justice upon the Inhabitants thereof; and the method they proposed was this, first to consider and consult of it, and then to give their opinions. But the most famous example in this kind is that of King Solomon in 3. King. 3. in the difficult case of the two Mothers. Either of them challenged the living child with a like eagerness ; either of them accused other of the same wrong, and with the same allegations ; neither was there witness or other evidence on either part to give light into the matter: yet Solomon by that wisdom which he had obtained from God found a means to search out the truth in this difficulty, by making as if he would cut the child into halfs, and give either of them one half; at the mentioning whereof the compassion of the right mother betrayed the falsehood of her clamorous competitor. And we read in the Apocryphal Story of Susanna, how Daniel by examining the two Elders severally and apart, found them to differ in one circumstance of their relation, and thereby discovered the whole accusation to be false. Judges for this reason were anciently called Cognitores, and in approved Authors Cognoscere is as much as to do the office of a Judge: to teach Judges, that one chief point of their care should be to know the truth. For if of private men, and in things of ordinary discourse, that of Solomon be true, He that answereth a matter before he heareth it, it is folly and shame unto him ; certainly much more is it true of public Magistrates, and in matters of justice and judgment: by how much the men are of better note, and the things of greater moment. But in difficult and intricate businesses, covered with darkness and obscurity, and perplexed with many windings and turnings, and cunning and crafty conueiances, to find a fair issue out, and to spy light at a narrow hole, and by wisdom and diligence to rip up a foul matter, and search a cause to the bottom, and make a discovery of all: is a thing worthy the labor, and a thing that will add to the honor, I say not only of inferior Governors, but even of the supreme Magistrate, the King. It is the glory of God to conceal a thing: but the honor of Kings is to search out a matter.

To understand the necessity of this duty; consider. First, that as sometimes Democritus said, the truth lieth in profundo, and in abdito, dark and deep as in the bottom of a pit; and it will ask some time, yea and cunning too, to find it out and bring it to light. Secondly, that through favor, faction, envy, greediness, ambition, and otherwise, innocence it self is often laden with false accusations. You may observe in the Scriptures how Naboth, Jeremiah, Saint Paul, and others; and you may see by too much experience in these wretched times, how many men of fair and honest conversation have been accused and troubled without cause: which if the Magistrate by diligent inquisition do not either prevent or help to the utmost of his endeavor, he may soon unawares wrap himself in the guilt of innocent blood. Thirdly, that informations are for the most part partial, every man making the best of his own tale: and he cannot but often err in judgment, that is easily carried away with the first tale, and doth not suspend till he have heard both parties alike. Herein David failed, when upon Ziba's false information he passed a hasty and injurious decree against Mephibosheth. Solomon saith, He that is first in his own tale seemeth righteous; but then his neighbor cometh, and searcheth him out. Prov. 18. as we say commonly, One tale is good, till another be told. Fourthly, that if in all other things hastiness and precipitancy be hurtful, then especially matters of justice would not be huddled up hand ouerhead, but handled with mature deliberation, and just and diligent disquisition. Cunctari iudicantem decet; imo oportet, saith Seneca : he that is to judge, it is fit he should, nay it is necessary he should proceed with convenient leisure. Who judgeth otherwise, and without this due search, he doth not Judge, but guess. The good Magistrate had need of patience to hear, and of diligence to search, & of prudence to search out whatsoever may make for the discovery of the truth in an intricate and difficult cause. The cause which I knew not I searched out. That is the Magistrates third Duty ; there yet remaineth a fourth in these words, I brake the jaws of the wicked, and plucked the spoil out of his teeth.

Wherein Job alludeth to ravenous and saluage beasts; beasts of prey, that lie in wait for the smaler Cattle, and when they once catch them in their paws, fasten their teeth upon them, and tear them in pieces and devour them. Such Lions, and Wolves, and Bears, and Tigers, are the greedy great ones of this world, who are ever ravening after the estates & the liuelihoods of their meaner neighbors, snatching, and biting, and devouring, and at length eating them up and consuming them. Job here speaketh of Dentes & Molares; Teeth and Iawes: and he meaneth the same thing by both, Power abused to oppression. But if any will be so curiously subtle, as to distinguish them; thus he may do it. Dentes, they are the long sharp teeth, the foreteeth; Dentes eorum arma & sagittae, saith David, Their teeth are spears and arrows: Molares, à molendo, so called from grinding; they are the great double teeth, the iaw-teeth. Those are the Biters ; these the Grinders: these and those together, Oppressors of all sorts. Usurers, and prouling officers, and sly Merchants, and arrant Informers, and such kind of extortioners as sell time and trucke for expedition, and snatch and catch at petty advantages; these use their teeth most, these are Bìters. The first, and I know not whether or no the worst sort of them, in the holy Hebrew tongue hath his name from biting. 〈 in non-Latin alphabet 〉 Naschak, that is to bite ; and 〈 in non-Latin alphabet 〉 Neschek, that is Usury. Besides these Biters, there are Grinders too; men whose teeth are Lapides Molares, as the over and the nether mill-stone: Depopulators, and racking Landlords, and such great ones, as by heavy pressures and burdens and sore bargains break the backs of those they deal withal. These first by little and little grind the faces of the poor, as small as dust and powder; and when they have done, at length eat them up one after another, as it were bread: as the Holy Ghost hath painted them out under those very phrases. Now how the Magistrate should deal with these grinders and biters, Job here teacheth him: he should break their jaws, and pluck the spoil out of their teeth ; that is, quell and crush the mighty Oppressor, and deliver the Oppressed from his injuries. For to break the iaw, or the cheek bone, or the teeth, is in Scripture phrase as much as to abate the pride, and suppress the power, and curb the insolency of those, that use their might to ouerbeare right. So David saith in the third Psalm, that God had saved him by smiting his enemies upon the cheek bone, and breaking the teeth of the ungodly. And in Psalm 58. he desireth God to break the teeth of the wicked in their mouths, and to break out the great teeth of those young Lions. In which place it is observable, that, as Job here, he speaketh both of Dentes and Molares, teeth and great teeth: and those wicked great ones, according as Job also here alludeth, he expressly compareth unto young Lions ; lusty and strong, and greedy after the prey.

Now to the doing of this, to the breaking of the jaws of the wicked, and plucking the spoil out of his teeth; there is required a stout heart, and an undaunted Courage, not fearing the faces of men, should their faces be as the faces of Lions, and • heir visages never so terrible. And this is the good Magistrates last Duty in my Text; without fear to execute justice boldly upon the stoutest offender, and so to curb the power of great & wicked men, that the poor may live in peace and keep their own by them. It was one part of Jethro's Character of a good Magistrate in Exod. 18. that he should be a man of courage. And it was not for nothing that every step up Solomon's Throne for judgment was supported with Lions: to teach Kings and all Magistrates, that a Lyon-like courage and resolution is necessary for all those set upon the Throne or Bench for justice and for judgment. When David kept his Fathers sheep, and there came a Lyon, and a Bear, and took a Lamb out of the flock; he went out after the Lyon and smote him, and took the Lamb out of his Mouth, and when the Lyon rose against him he took him by the beard, and smote him again, and slew him: and so he did with the Bear also. Every Magistrate is a kind of shepherd: and the people they are his flock. He must do that then in the behalf of his flock, that David did. Those that begin to make a spoil though but of the poorest Lamb of the flock, be they as terrible as the Lyon and the Bear, he must after them, and smite them, and pluck the spoil out of their teeth: and though they show their spleen, and turn again at it, yet he must not shrink for that; but rather take fresh courage, and to them again, and take them by the beard, and shake them, and never leave them till he have brought them under, and broken their jaws, and in spite of their teeth made them past biting or grinding again in hast. He is a base hireling, and not worthy the name of a shepherd, who when he seeth the Wolf coming thrusteth his head in a bush, and leaveth the poor Cattle to the spoil. The good Magistrate must put on this resolution: to go on in his course, and without fear of one or other to do justice, upon whosoever dareth do injustice, & to suppress oppression even in the greatest.

A resolution necessary; whether we consider the Law, the Magistrate, or the Offender. Necessary, First, in respect of the Laws: which, as all experience showeth, are far better unmade, than vnkept. Quid vanae sine moribus Leges proficiunt? The life of the Law is the Execution ; without which the Law is but a dead letter: of less use and regard than scar-crows are in the corn fields; whereof the birds are a little afraid at the first, but anon after a little use they grow so bold with them, as to sit upon their heads and defile them. We see the experience hereof but too much, in the too much suffered insolency of two sorts of people, (than against whom never were laws either better made, or worse executed;) Rogues, and Recusants. Now we know the Laws are general in their intents, and include as well the great as the small. The Magistrate therefore who is Lex loquens, and whose duty it is to see the Laws executed, must proceed as generally, and punish transgressors of the Laws, the great as well as the small. It is an old complaint, yet groweth out of date but slowly; that Laws are like Cobwebbes, wherein the smaller flies are caught, but great ones break through. Surely Laws should not be such, good Laws are not such, of themselves; they do or should intend an universal reformation: it is the abuse of bad men, together with the baseness or cowardice of sordide or sluggish Magistrates, that maketh them such. And I verily persuade myself, there is no one thing, that maketh good laws so much contemned, even by mean ones too at the last; as the not executing them upon the great ones in the mean time. Let a Magistrate but take to himself that courage which he should do, and now and then make a great man an example of Justice: he shall find that a few such examples will breathe more life into the Laws, and strike more awe into the people, than the punishment of an hundred underlings and inferior persons.

Again, in respect of the Magistrate himself this courage and resolution is necessary; for the maintenance of that dignity and respect which is due to him in his place and calling. Which he cannot more shamefully betray, than by fearing the faces of men. Imagine you saw a goodly tall fellow, trickit up with feathers and ribands, and a glittering sword in his hand, enter the lists like a Champion, and challenge all comers: by and by steppeth in another man perhaps much of his own size, but without either sword or staff, and doth but show his teeth and stare upon him; whereat my gay champion first trembleth, and anon for very fear letteth his sword fall, and shrinketh himself into the crowd. Think what a ridiculous sight this would be: and just such another thing as this, is a fearful Magistrate. He is adorned with robes, the marks and ensigns of his power. God hath armed him with a sword ; indeed as well to put courage into his heart, as awe into the people's. And thus adorned and armed, he standeth in the eye of the world, and as it were upon the stage ; and raiseth an expectation of himself as if sure this man would do something: his very appearance threateneth destruction to whosoever dareth come within his reach. Now if after all this brauing, he should be outdared with the big looks and bug-words of those that could do him no harm: how justly should he draw upon himself scorn and contempt, Parturiunt montes? Wherefore is there a price, saith Solomon of the sluggard, in the hands of a fool to buy wisdom, and he hath no heart? So, wherefore is there a sword, may we say of the fearful Magistrate, in the hands of a Coward to do justice; and he hath no heart? You that are Magistrates, remember the promise God hath made you, and the Title he hath given you. You have an honorable Promise ; [ God will be with you in the cause and in the judgment, 2. Chron. 19.] If God be with you, what need you fear, who shall be against you? You have an honorable Title too [ I have said ye are God's, Psalm. 82.] If you be God's, why should you fear the faces of men? This is God's fashion: he giveth grace to the humble, but he resisteth the proud ; he exalteth the meek and lowly, but he putteth the mighty out of their seats. If you will deal answerably to that high name he hath put upon you, and be indeed as God's ; follow the example of God: lift up the poor oppressed out of the mire, and tumble down the confidence of the mighty and proud oppressor; when you receive the Congregation, judge uprightly, and fear not to say to the wicked, be they never so great, Lift not up your horn. So shall you vindicate yourselves from contempt: so shall you preserve your persons and places from being baffelled and blurted by every lewd companion.

Courage in the Magistrate, against these great ones especially, is thirdly necessary in respect of the offenders. These wicked ones of whom Job speaketh, the longer teeth they have, the deeper they bite; and the stronger jaws they have, the sorer they grind; and the greater power they have, the more mischief they do. And therefore these great ones of all other would be well hampered; and have their teeth filed, their jaws broken, their power curbed. I say not the poor and the small should be spared when they offend: good reason they should be punished with severity. But you must remember I now speak of Courage ; and a little courage will serve to bring under those that are under already. So that, if mean men scape unpunished when they transgress, it is oftener for want of care or conscience in the Magistrate, than of courage. But here is the true trial of your Courage, when you are to deal with these great ones ; men not much inferior to yourselves, perhaps your equals, yea, and it may be too, your Magistracy set aside, men much greater than yourselves: men great in place, great in wealth, in great favor, that have great friends ; but withal that do great harm. Let it be your honor, that you dare be just, when these dare be unjust, and when they dare smite others with the fist of violence, that you dare smite them with the sword of justice ; and that you dare use your power, when they dare abuse theirs. All transgressors should be looked unto; but more, the greater, and the greatest most: as a shepherd should watch his sheep even from Flies and Maukes ; but much more from Foxes, most of all from Wolves. Sure, he is a sorry shepherd, that is busy to kill Flies and Maukes in his sheep, but letteth the Wolf worry at pleasure: Why, one Wolf will do more mischief in a night, than a thousand of them in a twelve-month. And as sure, he is a sorry Magistrate, that stocketh, and whippeth, and hangeth poor snakes when they offend (though that is to be done too) but letteth the great thieves do what they list, and dareth not meddle with them: like Saul, who, when God commanded him to destroy all the Amalekites both man and beast, slew indeed the rascality of both, but spared the greatest of the men, and the fattest of the cattle, and slew them not. The good Magistrate should rather, with Job here, break the jaws of the wicked, and in spite of his heart, pluck the spoil out of his teeth.

Thus have you heard the four duties or properties of a good Magistrate contained in this Scripture, with the grounds and reasons of most of them, opened. They are 1. a love and zeal to justice; 2. Compassion to the poor and distressed; 3. Paines. and Patience in examination of causes; 4. Stoutnesse and Courage in execution of justice. The uses and inferences of all these yet remain to be handled now in the last place; and together. All which for order and brevities sake, we will reduce unto three heads: accordingly as from each of the four mentioned Duties, or Properties, or Rules (call them which you will) there arise Inferences of three sorts. First, of Direction ; for the choice and appointment of Magistrates according to these four properties. Secondly, of Reproof, for a just rebuke of such Magistrates as fail in any of these four Dutyes. Thirdly, of Exhortation ; to those that are, or shall be Magistrates, to carry thenselves therein according to these four Rules. Wherein what I shall speak of Magistrates, ought also to be extended and applied (the due proportion ever observed) to all kinds of Officers whatsoever, any way appertaining unto justice. And first for Direction.

S. Paul saith, The powers that are, are ordained of God: & yet S. Peter calleth the Magistracy an human ordinance. Certainly the holy Spirit of God, which speaketh in these two great Apostles, is not contrary to it self. The truth is; the substance of the power of every Magistrate is the ordinance of God ; and that is S. Paul's meaning: but the Specification of the Circumstances thereto belonging, as in regard of places, persons, titles, continuance, jurisdiction, subordination, and the rest, is (as S. Peter termeth it) an human ordinance, introduced by Custom, or positive Law. And therefore some kinds of Magistracy are higher, some lower; some annual or for a set time, some during life; some after one manner, some after another: according to the several Laws or Customs whereon they are grounded. As in other circumstances, so in this concerning the deputation of the Magistrates person, there is great difference: some having their Power by Succession, others by Nomination, and other some by Election. As amongst us, the supreme Magistrate, the King, hath his Power by succession: some inferior Magistrates theirs, by Nomination, or special appointment, either immediately, or mediately from the King; as most of our Judges, & Justices: some again by the elections and voices of the multitude; as most Officers and Governors in our Cities, Corporations, or Colleges. The Directions which I would infer from my Text, cannot reach the first kind; because such Magistrates are borne to us, not chosen by us. They do concern in some sort, the second ; but most nearly the third kind, viz. those that are chosen by suffrages and voices: and therefore unto this third kind only I will apply them. We may not think, because our voices are our own, that therefore we may bestow them as we list: neither must we suffer our selves in a matter of this nature to be carried by favor, faction, spite, hope, fear, importunity, or any other corrupt and partial respect, from those Rules, which ought to level our choice. But we must confer our voices, and our best furtherance otherwise, upon those, whom, all things duly considered, we conceive to be the fittest: and the greater the place is, and the more the power is we give unto them and from our selves; the greater ought our care in voicing to be. It is true indeed, when we have used all our best care, and proceeded with the greatest caution we can; we may be deceived, and make an unworthy choice. For we cannot judge of men's fitness by any demonstrative certainty: all we can do is to go upon probabilities, which can yield at the most but a conjectural certainty, full of uncertainty. Men ambitious and in appetite, till they have obtained their desires, use to dissemble those vices which might make a stop in their preferments; which, having once gotten what they fished for, they bewray with greater freedom: and they use likewise to make a show of that zeal and forwardness in them to do good, which afterwards cometh to just nothing. Absalom to steal away the hearts of the people, (though he were even then most unnaturally unjust in his purposes, against a father, and such a father; yet he) made show of much compassion to the injured, and of a great desire to do justice. O, saith he, that I were made a Judge in the Land, that every man that hath any suite or cause might come unto me, and I would do him justice. And yet I doubt not, but if things had so come to pass, he would have been as bad, as the worst. When the Roman Soldiers had in a tumult proclaimed Galba Emperor, they thought they had done a good days work; every man promised himself so much good of the new Emperor: But when he was in, he proved no better than those that had been before him. One giveth this censure of him, Omnium consensu capax imperij, nisi imperasset: he had been a man in every man's judgment worthy to have been Emperor, if he had not been Emperor, and so shown himself unworthy. Magistratus indicat virum, is a common saying, and a true. We may guess upon likelihoods what they will be, when we choose them: but the thing it self after they are chosen showeth the certainty what they are. But this uncertainty should be so far from making us careless in our choice; that it should rather add so much the more to our care, to put things so hazardous as near as we can out of hazard.

Now those very Rules, that must direct them to govern, must direct us, also to choose. And namely an eye would be had to the four Properties specified [ 1] in my Text. The First, a Zeal of Justice, and a Delight therein. Seest thou a man careless of the common good ; one that palpably preferreth his own before the public weal; one that loveth his ease so well, that he careth not which way things go, backward or forward, so he may sit still, and not be troubled; one that would divide honorem ab onere, be proud of the honor and title, and yet loath to undergo the envy and burden that attendeth them? set him aside. Never think that man's robes will do well upon him. A Iusticeship, or other office would sit upon such a man's back as handsomely as Saul's armor did upon David's: unwieldy, and sagging about his shoulders; so as he could not tell how to stir and turn himself under it. He is a fit man to make a Magistrate of; that will put on righteousness as a garment, and clothe himself with judgment as with [ 2] a Robe and a Diadem. The second Property is Compassion on the poor. Seest thou a man destitute of counsel and understanding; a man of forlorn hopes or estate, and in whom there is no help; or one that having either counsel or help in him, is yet a churl of either; but especially one that is sore in his bargains, cruel in his dealings, hard to his Tenants, or an Oppressor in any kind? Take none of him. Sooner commit a flock of sheep to a Wolf ; than a Magistracy or office of justice to an Oppressor ▪ Such a man is more likely to put out the eyes of him that seeth, than to be eyes to the blind ; and to break the bones of the strong, than to be legs to the lame ; and to turn the fatherless a begging, than to be a father to the poor. The third Property is Diligence to search out the truth. Seest thou a man hasty, and rash, and heady [ 3] in his own businesses; a man impatient of delay or pains; one that cannot conceal what is meet, till it be seasonable to utter it, but poureth out all his heart at once, and before the time; one that is easily possessed with what is first told him, or being once possessed will not with any reason be persuaded to the contrary; one that lendeth ear so much to some particular friend or follower, as to believe any information from him, not any but from him; one that, to be counted a man of dispatch, loveth to make an end of a business before it be ripe? suspect him. He will scarce have the Conscience: or if that, yet not the wit, or not the patience, to search out the cause which he knoweth not. The last Property is, Courage to execute. Seest [ 4] thou a man first ; of a timorous nature, and cowardly disposition? or secondly, of a wavering and fickle mind: as we say of children; won with an apple, and lost with a nut? or thirdly, that is apt to be wrought upon, or molded into any form, with fair words, friendly inuitations, or complemental glosses? or fourthly ; that dependeth upon some great man, whose vassal or creature he is? or fifthly ; a taker, and one that may be dealt withal? (for that is now the periphrasis of bribery) or sixthly ; guilty of the same transgressions he should punish, or of other as foul? Never a man of these is for the turn: not one of these will venture to break the jaws or tuskes of an oppressing Tygar or Boar, and to pluck the spoil out of his teeth. The timorous man is afraid of every shadow, and if he do but hear of teeth, he thinketh it is good sleeping in a whole skin, and so keepeth aloof off for fear of biting. The double minded man, as S. James saith, is unstable in all his ways: he beginneth to do something in a sudden heat, when the fit taketh him; but before one iawe can be half broken, he is not the man he was, he is sorry for what is done, and instead of breaking the rest, falleth a binding up that which he hath broken, and so seeketh to salve up the matter as well as he can, and no hurt done. The vain man, that will be flattered, so he get fair words himself, he careth not who getteth foul blows; and so the beast will but now and then give him a lick with the tongue ; he letteth him use his teeth upon others at his pleasure. The depending creature is charmed with a letter or a message from his Lord, or his honorable friend; which to him is as good as a Supersedeas, or Prohibition. The taker hath his fingers so oiled, that his hand slippeth off when he should pluck away the spoil, and so he leaveth it undone. The guilty man by no means liketh this breaking of jaws: he thinketh it may be his own case another day.

You see, when you are to choose Magistrates, here is refuse enough, to be cast by. But by that all these be discarded, and thrown out of the bunch; possibly the whole lump will be near spent, and there will be little or no choice left. Indeed if we should look for absolute perfection, there would be absolutely no choice at all: there is none that doth good, no not one. We must not be so dainty in our choice then, as to find one in every respect such as hath been charactered. We live not in Republica Platonis, but in faece saeculi ; and it is well, if we can find one in some good mediocrity so qualified. Amid the common corruptions of mankind, he is to be accounted a tolerably good man, that is not intolerably bad: and among so many infirmities and defects, as I have now reckoned, we may well voice him for a Magistrate; not that is free from them all, but that hath the fewest and least. And we make a happy choice, if from among those we have to choose of, we take such a one as is likely to prove in some reasonable mediocrity zealous of justice, sensible of the wrongs of poor men, careful to search out the truth of causes, and resolute to execute what he knoweth is just.

That for Direction. I am next to infer from the four Duties in my Text, a just reproof, and withal a complaint of the common iniquity of these times; wherein men in the Magistracy and in offices of Justice are generally so faulty and delinquent in some, or all of these duties. And first, as for zeal to justice: alas that there were not too much cause to complain. It is grief to speak it (and yet we all see it and know it) there is grown among us of this land, within the space of not many years, a general and sensible declination in our Zeal both to Religion and Justice; the two main pillars and supporters of Church and State. And it seemeth to be with us in these regards, as with decaying Merchants almost become desperate; who when Creditours call fast upon them, being hopeless of paying all grow careless of all and pay none: so abuses and disorders increase so fast among us; that hopeless to reform all, our Magistrates begin to neglect all, and in a manner reform nothing. How few are there of them that sit in the seat of justice, whose consciences can prompt them a comfortable answer to that Question of David, Psal. 58. Are your minds set upon righteousness, ô ye congregation? Rather are they not almost all of Gallio's temper, Act. 18. who, though there were a foul outrage committed even under his nose, & in the sight of the Bench, yet the Text saith he cared for none of those things? as if they had their names given them by an Antiphrasis: like Diogenes his man; Manes à manendo, because he would be now and then running away; so these Justices à iustitia, because they neither do nor care to do justice. Peradventure here and there one or two in a whole side of a country to be found, that make a conscience of their duty more than the rest, and are forward to do the best good they can: God's blessing rest upon their heads for it. But what cometh of it? The rest, glad of their forwardness, make only this use of it to themselves; even to slip their own necks out of the yoke, and leave all the burden upon them: and so at length even tire out them too, by making common packhorses of them. A little it may be is done by the rest, for fashion, but to little purpose; sometimes more to show their Iusticeship, than to do justice: and a little more it may be is wrung from them by importunity ; as the poor widow in the parable by her clamarousnesse wrung a piece of justice with much ado from the Judge that neither feared God nor regarded man. Alas, Beloved, if all were right within, if there were generally that zeal that should be in Magistrates: good Laws would not thus languish as they do for want of execution; there would not be that insolency of Popish Recusants, that license of Rogues and wanderers, that prouling of Officers, that enhaunsing of fees, that delay of suits, that countenancing of abuses, those carcases of depopulated towns, infinite other mischiefs; which are the sins shall I say or the plagues? it is hard to say whether more, they are indeed both, the sins and the plagues of this land. And as for Compassion to the distressed ; is there not now just cause, if ever, to complain? If in these [ 2] hard times, wherein nothing aboundeth but poverty and sin ; when the great ones of the earth should most of all enlarge their bowels, and reach out the hand to relieve the extreme necessity of thousands that are ready to starve: if (I say) in these times great men, yea and men of Justice, are as throng as ever in pulling down houses, and setting up hedges; in vnpeopling towns, and creating beggars; in racking the backs, and grinding the faces of the poor; how dwelleth the love of God, how dwelleth the spirit of compassion in these men? Are these eyes to the blind, feet to the lame, and fathers to the poor, as Job was? I know your hearts cannot but rise in detestation of these things, at the very mentioning of them. But what would you say, if as it was said to Ezekiel, so I should bid you turn again, and behold yet greater and yet greater abominations ; of the lamentable oppressions of the poor by them and their instruments, who stand bound in all conscience, and in regard of their places, to protect them from the injuries and oppressions of others? But I forbear to do that; and choose rather out of one passage in the Prophet Amos, to give you some short intimation both of the faults, and of the reason of my forbearance. It is in Amos 5.12, 13. I know your manifold transgressions, and your mighty sins: they afflict the just, they take a bribe, and they turn aside the poor in the gate from their right: Therefore the prudent shall keep silence in that time ; for it is an evil time. And as for searching out the truth in men's causes, which is the third Duetie: first, those Sycophants deserve a rebuke, who by false accusations and cunningly devised tales ( 〈 in non-Latin alphabet 〉 ) of purpose involve the truth of things to set a fair color upon a bad matter, or to take away the righteousness of the innocent from him. And yet how many are there such as these in most of our Courts of justice? Informing, and promoting, and pettifogging make-bates. Now it were a lamentable thing if these men should be known, and yet suffered : but what if countenanced, and encouraged, and underhand maintained by the Magistrates of those Courts, of purpose to bring Moulter to their own Mills? Secondly, since Magistrates must be content (for they are but men, and cannot be everywhere at once) in many things to see with other men's eyes, and to hear with other men's ears, and to proceed upon information: those men deserve a rebuke, who being by their office to ripen causes for judgment, and to facilitate the Magistrates care and pains for inquisition; do yet either for fear, or favor, or negligence, or a fee, keep back true and necessary informations, or else for spite or gain clog the Courts with false or trifling ones. But most of all the Magistrates themselves deserve a rebuke, if either they be hasty to acquit a man upon his own bare denial or protestation (for si inficiari sufficiet, ecquis erit nocens? as the Orator pleaded before Julian the Emperor; if a denial may serve the turn, none shall be guilty,) or if hasty to condemn a man upon another's bare accusation (for si accusasse sufficiet, ecquis erit innocens? as the Emperor excellently replied upon that Orator; if an accusation may serve the turn, none shall be innocent,) or if they suffer themselves to be possessed with prejudice, and not keep one ear open (as they write of Alexander the Great) for the contrary party, that they may stand indifferent till the truth be thoroughly canvassed; or if to keep causes long in their hands, they either delay to search the truth out, that they may know it, or to decide the cause according to the truth, when they have found it. And as for Courage to execute justice, which is the last Duty: what need we trouble our selves to seek out the causes, when we see the effect so daily and plainly before our eyes? whether it be through his own cowardice or inconstancy, that he keepeth off; or that a fair word whistleth him off; or that a great man's letter staveth him off; or that his own guilty conscience doggeth him off; or that his hands are manacled with a bribe, that he cannot fasten; or whatsoever other matter there is in it: sure we are, the Magistrate too often letteth the wicked carry away the spoil, without, breaking a law of him, or so much as offering to pick his teeth. It was not well in David's time, (and yet David a Godly King ); when complainingly he asked the Question, who will stand up with me against the evil doers? It was not well in Solomon's time, (and yet Solomon a peaceable King ) when considering the Oppressions that were done under the Sun, he saw that on the side of the oppressors there was power ; but as for the oppressed, they had no comforter. We live under the happy government of a godly and peaceable King, God's holy Name be blessed for it: and yet God knoweth, and we all know, it is not much better now; nay God grant, it be not generally even much worse!

Receive now in the last place, and as the third and last inference, a word of Exhortation ; and it shall be but a word. You whom God hath called to any honor or office appertaining to justice; as you tender the glory of God and the good of the Commonwealth, as you tender the honor of the King and the prosperity of the Kingdom, as you tender the peace and tranquility of yourselves and neighbors, as you tender the comfort of your own consciences, and the salvation of your own souls: set yourselves thoroughly and cheerfully and constantly and conscionably, to discharge with faithfulness all those duties which belong unto you in your several stations and callings, and to advance to the utmost of your power the due administration and execution of Justice. Do not decline those burdens, which cleave to the honors you sustain. Do not poast off those businesses from yourselves to others, which you should rather do than they, or at least may as well do as they. Stand up with the Zeal of Phinehas, & by executing judgment, help to turn away those heavy plagues, which God hath already begun to bring upon us; and to prevent those yet heavier ones, which having so rightly deserved, we have all just cause to fear. Breathe flesh life into the languishing laws, by mature, and severe, and discreet execution. Put on righteousness as a garment; and clothe yourselves with judgment as with a robe and diademe. Among so many Oppressions, as in these evil days [ 2] are done under the Sun; to whom should the fatherless, and the widow, and the wronged complain but to you, whence seek for relief but from you? Be not you wanting to their necessities. Let your eyes be open unto their miseries, and your ears open unto their cries, and your hands open unto their wants. Give friendly Counsel to those that stand need of your Direction: afford convenient help to those, that stand need of your Assistance: carry a fatherly affection to all those that stand need of any comfort, protection, or relief from you. Be eyes to the blind, and feet to the lame: and be you instead of fathers to the poor. But yet do not countenance, no not a poor man, in his cause ; farther than he hath equity on his side. Remember one point of Wisdom, not to be too credulous of every suggestion and information. But do your best to spy out the chinks, and starting holes, and secret conveyances and packings of cunning and crafty companions: and when you have found them out, bring them to light, and do exemplary justice upon them. Sell not your ears to your servants: nor tie yourselves to the informations of someone, or a few, or of him that cometh first; but let every party have a fair & an equal hearing. Examine proofs: consider circumstances: be content to hear simple men tell their tales in such language as they have: think no pains, no patience too much to sift out the truth. Neither by inconsiderate hast prejudice any man's right: nor weary him out of it by torturing delays. The Cause which you know not, use all diligence, and convenient both care and speed, to search it out. But ever withal remember your standing is slippery; and you shall have many and sore assaults, and very shreud temptations : so that unless you arm yourselves with invincible resolution, you are gone. The wicked ones of this world will conjure you by your old friendship and acquaintance, and by all the bonds of neighbourhood & kindness; bribe your wives and children and servants to corrupt you; procure great men's letters or favorites as engines to move you; convey a bribe into your own bosoms, but under a handsomer name, and in some other shape, so cunningly and secretly sometimes, that yourselves shall not know it to be a bribe when you receive it. Harden your faces, and strengthen your resolutions with a holy obstinacy, against these and all other like temptations. Count him an enemy, that will allege friendship to pervert justice. When you sit in the place of Justice, think you are not now husbands, or parents, or neighbors ; but Judges. Contemne the frowns, and the favors, and the letters of great ones: in comparison of that trust, which greater ones than they, the King and State, and a yet greater than they, the great God of heaven and earth, hath reposed in you, and expecteth from you. Chastise him with severe indignation, if he begin; and if he continue, spit defiance in his face, who ere he be, that shall think you so base as to sell your freedom for a bribe. Gird your sword upon your thigh; and (keeping yourselves ever within the compass of your Commissions and Callings, as the Sun in the Zodiake ) go thorough stitch right on in the course of Justice, as the Sun in the firmament with vnresisted violence; and as a giant that rejoiceth to run his race, and who can stop him▪ Bear not the sword in vain▪ but let your right hand teach you terrible things. Defend the poor, and fatherless, and deliver the oppressed from them that are mightier than he: Smite through the loins of those that rise up to do wrong, that they rise not again: Break the jaws of the wicked, & pluck the spoil out of his teeth. Thus if you do, the wicked shall fear you, the good shall bless you, the poor shall pray for you, posterity shall praise you, your own hearts shall cheare you, and the great God of Heaven shall reward you. This that you may do in some good measure, the same God of Heaven enable you: and give you and every of us grace in our several places and callings to seek his glory, and to endeavor the discharge of a good conscience. To which God blessed forever, Father, Son, and Holy Ghost, three Persons and one eternal invisible and only wise God, be ascribed all the Kingdom, Power, and Glory, forever and ever. Amen.

THE SECOND SERMON.

T Here is no one thing, Religion ever excepted, that more secureth and adorneth the State, than Justice doth. It is both Columna, and Corona Reipubl. as a Prop, to make it subsist firm in it self; and as a Crown, to render it glorious in the eyes of others. As the Cement in a building, that holdeth all together, so is Justice to the public Body: as whereunto it oweth a great part both of its strength, (for by it the throne is established, in the 16 ^th .) and of its height too, for it exalteth a Nation, in the 14 ^th . of the Proverbs. As then in a Building, when for want of good looking to, the Morter getting wet dissolveth, and the walls belly out ; the house cannot but settle apace, and without speedy repairs fall to the ground: so there is not a more certain symptom of a declining, and decaying, and tottering State, than is the general dissolution of manners for want of the due execution and administration of Justice.

The more cause have we, that are God's Ministers, by frequent exhortations, admonitions, obsecrations, expostulations, even out of season sometimes, but especially upon such seasonable opportunities as this, to be instant with all them that have anything to do in matter of Justice, but especially with you, who are God's Ministers too (though in another kind) you who are in Commission to sit upon the bench of Judicature, either for Sentence or Assistance: to do your God and King service, to do your Country and Calling honor, to do yourselves and others right, by advancing to the utmost of your powers the due course of Justice. Wherein as I verily think none dare but the guilty, so I am well assured none can justly mislike in us the choice either of our Argument that we beat upon these things, or of our Method, that we begin first with you. For, as we cannot be persuaded on the one side, but that we are bound for the discharge of our duties to put you in mind of yours: so we cannot be persuaded on the other side, but that if there were generally in the greater ones that care and conscience & zeal there ought to be of the common good, a thousand corruptions rife among inferiors would be, if not wholly reformed, at least wise practisd with less connivance from you, confidence in them, grievance to others.

But right and reason will, that every man bear his own burden. And therefore as we may not make you innocent, if you be faulty, by transferring your faults upon others: so far be it from us to impute their faults to you, otherwise than as by not doing your best to hinder them, you make them yours. For Justice we know is an Engine, that turneth upon many hinges. And to the exercise of Judicature, besides the Sentence, which is properly yours, there are diverse other things required; Informations, and Testimonies, and Arguings, and Inquests, and sundry Formalities, which I am neither able to name, nor yet covetous to learn: wherein you are to rest much upon the Faithfulness of other men. In any of whom if there be, as sometimes there will be, foul and unfaithful dealing, such as you either cannot spy, or cannot help; wrong sentence may proceed from out your lips, without your fault. As in a curious Watch or Clock that moveth upon many wheels, he finger may point a wrong hour, though the wheel that next moveth it be most exactly true; if but some little pin, or notch, or spring be out of order in or about any of the baser and inferior wheels. What he said of old, Non fiere potest, quin Principes etiam valde boni iniqua faciant ; was then and ever since, and yet is, and ever will be most true. For say a Judge be never so honestly minded, never so zealous of the truth, never so careful to do right: yet if there be a spiteful Accuser that will suggest anything, or an audacious witness that will swear anything, or a crafty Pleader that will maintain anything, or a tame Jury that will swallow anything, or a craving Clerke or Officer that for a bribe will foist in anything; the Judge who is tied (as it is meet he should) to proceed secundùm allegata & probata, cannot with his best care and wisdom prevent it, but that sometimes Justice shall be perverted, innocence oppressed, and guilty ones justified.

Out of which consideration, I the rather desired for this Assise-Assembly, to choose a Text as near as I could of equal latitude with the Assise-Business. For which purpose I could not readily think of any other portion of Scripture, so proper and full to meet with all sorts of persons and all sorts of abuses; as these three verses are. Is there either Calumny in the Accuser, or Periury in the Witness, or Supinity in the Iurer, or Sophistry in the Pleader, or Partiality in any Officer ; or any close corruption anywhere lurking amid those many passages and conveyances that belong to a judicial proceeding? my Text searcheth it out, and enditeth the offender at the tribunal of that impartial Judge that keepeth a privy Sessions in each man's breast.

The words are so laid down distinctly in five Rules, or Precepts, or rather (being all negative) in so many Prohitions, that I may spare the labor of making other division of them. All that I shall need to do about them, will be to set out the several portions in such sort, as that every man who hath any part or fellowship in this business may have his due share in them. Art thou first an Accuser [ 1] in any kind: either as a party in a judicial controversy; or bound over to prosecute for the King in a criminal cause, or as a voluntary informer upon some penal Statute? here is something for thee, Thou shalt not raise a false report. Art [ 2] thou secondly a Witness: either fetched in by Processe to give public testimony upon oath; or come of good or ill will, privately to speak a good word for, or to cast out a shrewd word against any person? here is something for thee too; Put not thine band with the wicked to be an unrighteous Witness. Art thou thirdly returned to [ 3] serve as a sworn man, in a matter of grand or petty inquest? here is something for thee too; Thou shalt not follow a multitude to do evil. Commest thou hither fourthly to advocate the cause of thy Client, who flieth to thy learning, experience, [ 4] and authority for succor against his adversary, and commendeth his state and suite to thy care and trust? here is something for thee too; Neither shalt thou speak in a cause to decline after many to wrest judgment. Art thou lastly in any Office of trust, or place of service in or about the [ 5] Courts, so as it may sometimes fall within thy power or opportunity to do a suitor a favor, or a spite? here is something for thee too; Thou shalt not countenance (no not) a poor man in his cause. The two first in the first, the two next in the second, this last in the third verse.

In which distribution of the offices of Justice in my Text, let none imagine, because I have shared out all among them, that are below the bench, that therefore there is nothing left for them, that sit upon it. Rather, as in dividing the land of Canaan, Levi, who had no distinct plot by himself, having yet (by reason of the universal use of his office) in every Tribe something, had in the whole, all things considered, a far greater proportion, than any other Tribe had: So in this Scripture, the Judge hath by so much a larger portion than any of the rest, by how much it is more diffused; Not concluded within the narrow bounds of any one, but, as the blood in the body, temperately spread throughout all the parts and members thereof. Which cometh to pass not so much from the immediate construction of the words (though there have not wanted Expositors to fit the words to such construction:) as from that general inspection, and (if I may so speak) superintendency, which the Judge or Magistrate ought to have over the carryage of all those other inferior ones. A great part of whose duty it is, to observe how the rest do theirs: and to find them out, and check and punish them as they deserve, when they transgress. So that with your patience (Honorable, Worshipful, and dearly Beloved) I have allowance from my Text (if the time would as well allow it) to speak unto you of five things. Whereof the first concerneth the Accuser ; the second, the Witness ; the third, the Iurer ; the fourth, the Lawyer ; and the fifth, the Officer: and everyone of them the Magistrate, Judge, and Justicer. But having no purpose to exceed the hour, (as I must needs do if I should speak to all these to any purpose;) whilst I speak to the first only, I shall desire the rest to make application to themselves, so far as it may concern them, of every material passage: which they may easily do, and with very little change for the most part; only if they be willing.

To our first Rule then, which concerneth the Accuser and the Judge ; in the first words of the Text, Thou shalt not raise a false report. The Original verb signifieth to take up ; as if we should read it, Thou shalt not take up a false report. And it is a word of larger comprehension, than most Translatours have expressed it. The full meaning is, Thou shalt not have to do with any false report: neither by ^d raising it, as the Author, nor by spreading it, as the Reporter, nor by receiving as an Approuer. But the first fault is in the Raiser : and therefore our translations have done well to retain that rather in the Text ; yet allowing the Receiver a place in the Margent. Now false reports may be raised of our brethren, by unjust slanders, detractions, bachbitings, whisperings, as well out of the course of judgments, as in it. And the Equity of this Rule reacheth even to those extraiudiciall Calumnies also. But, for that I am not now to speak of extraiudiciall Calumny so much, as of that quae versatur in for • & in iudiciis, those false suggestions and informations which are given into the Courts, as more proper both to the scope of my Text, and the occasion of this present meeting: Conceive the words for the present as spoken especially, or at least wise as not improperly appliable to the Accuser. But the Accuser taken at large, for any person that impleadeth another in iure publico vel priuato, in causes either civil or criminal, and these again either capital or penal. No not the Accusee or Defendant excepted: who although he cannot be called in strict propriety of speech an Accuser; yet if when he is justly accused, he seek to defend himself by false, unjust, or impertinent allegations, he is in our present intendment to be taken as an Accuser, and as the Raiser or Taker up of a false Report.

But when is a Report false? or what is it to raise such a report? and how is it done? As we may conceive of Falsehood in a threefold notion; namely, as it is opposed, not only unto Truth first, but secondly also unto Ingenuitie, and thirdly unto Equity also: accordingly false reports may be raised three ways. The first and grossed way is, when we fain & devise something of our own heads to lay against our brother, without any foundation at all, or ground of truth: creating (as it were) a tale ex nihilo. As it is in the Psalm, They laid to my charge things that I never did: and as Nehemiah sent word to Sanballat, There are no such things as thou sayest, but thou faignest them of thine own heart. Crimen domesticum & vernaculum ; a mere deucie: such as was that of Jezebels instruments against Naboth, which cost him his life; and that of Zibah against Mephibosheth, which had almost cost him all he had. This first kind of Report is false, as deuoyd of Truth.

The second way, (which was so frequently used among the Roman Accusers, that custom had made it not only excusable, but allowable ; and is at this day of too frequent use both in private and public calumniations) is, when upon some small ground of truth, we run descant at pleasure in our informations, interweaving many untruths among; or perverting the speeches and actions of our adversaries, to make their matters ill, when they are not; or otherwise aggravating them, to make them seem worse than they are. As tidings came to David, when Amnon only was slain, that Absalom had killed all the Kings sons. It is an easy, and a common thing, by misconstruction to deprave whatsoever is most innocently done or spoken. The Ammonistish Courtiers dealt so with David: when he sent Ambassadors to Hanun in kindness, they informed the King as if he had indeed sent Spyes to discover the strength of the City and Land. And the Jews enemies dealt so with those that of devotion repaired the Temple and the wall of Jerusalem: advertising the State, as if their purpose had been to fortify themselves for a Rebellion. Yea and the malicious Jews dealt so with Christ himself; taking hold of some words of his, about the destroying and building of the Temple, which he understood of the Temple of his body, and so wresting them to the fabric of the Material Temple, as to make them serve to give color to one of the strongest accusations they had against them. This second kind of Report is false, as deuoid of Ingenuity.

The third way is, when taking advantage of the Law, we prosecute the extremity thereof against our brother, who perhaps hath done something contrary to the letter of the Law, but not violated the intent of the Lawgiuer, or offended either against common Equity, which ought to be the measure of just Laws, or against the common good, which is in some sort the measure of Equity. In that multitude of Laws, which for the repressing of disorders, and for the maintenance of peace and tranquility among men, must needs be in every well governed Commonwealth, it cannot be avoided, but that honest men, especially if they have much dealings in the world, may have sometimes just and necessary cause to do that, which in regard of the thing done may bring them within the compass of some Statute or branch of a statute; yet such, as, circumstances duly considered, no wise and indifferent man, but would well approve of. Now, if in such cases always rigor should be used; Laws intended for the benefit, should by such hard construction become the bane of human society. As Solomon saith, Quitorquet nasum, elicit sanguinem ; He that wringeth the nose too hard, forceth blood. Guilty this way are not only those contentious spirits, whereof there are too many in the world; with whom there is no more ado, but a Word and an Action, a Trespass and a Processe: But most of our common Informers withal, Sycophants you may call them (for that was their old name) like Verres his blood-hounds in Tully, that lie in the wind for gain, and if they can but trip any man upon any breach of a penal Statute, there they fasten their teeth, and tugge him into the Courts without help; unless he will dare offam Cerbero, (for that is it they look for) give them a sop, and then they are charmed for that time. Zacchaeus, besides that he was a Publican, was it seemeth such a kind of Informer, 〈 in non-Latin alphabet 〉 is the word Luke 19. if I have played the sycophant with any man, if I have wronged any man by forged cavillation, or wrung anything from him by false accusation. A report of this third kind is false, as deuoid of equity.

But it may be thought I injure these men, in making them raisers of false reports ; and am myself a false accuser of them, whilst I seek to make them false accusers of others: when as they dare appeal to the world, they report not anything but what is most true, and what they shall be well able to prove so to be. At once to answer them, and clear myself, know that in God's estimation, and to common intendment in the language of Scripture, it is all one to speak an untruth, and to speak a truth in undue time, and place, and manner, and with undue circumstances. One instance shall make all this most clear. Doeg the Edomite, one of the servants of the house of Saul, saw when David went into the house of Ahimelech the Priest, and how Ahimelech there entertained him, & what kindness he did for him: of all which he afterwards gave Saul particular information, in every point according to what he had seen. Wherein, though he spake no more than what was true, and what he had seen with his own eyes: yet because he did it with an intent to bring mischief upon Ahimelech, who had done nothing but what well became an honest man to do, David chargeth him with telling of lies, and telleth him he had a false tongue of his own for it, Psal. 52. [ Thy tongue imagineth wickedness, and with lies thou cuttest like a sharp rasour: Thou hast loved unrighteousness more than goodness, and to talk of lies more than righteousness: thou hast loved all words that may do hurt; O thou false tongue. ] Conclude hence; he that telleth the truth where it may do hurt, but especially if he tell it with that purpose & to that end that it may do hurt, he hath a false tongue, and he telleth a false lie, & he must pardon us if we take him for no better than the raiser of a false report.

We see what it is to raise a false report: let us now see what a fault it is. The first Accuser that ever was in the world, was a false Accuser: and that was the Devil. Who as he began betimes, for he was a liar from the beginning: so he began aloft ; for the first false report he raised, was of the most Highest. Vniustly accusing God himself unto our mother Eve in a few words of no fewer than three great crimes at once, Falsehood, Tyrannie, and Envy. He was then a slanderous accuser of his Maker ; and he hath continued ever since a malicious accuser of his Brethren: Satan, 〈 in non-Latin alphabet 〉 &c. he hath his name from it in most languages. Slanderers, and Backbiters, and false Accusers may herehence learn to take knowledge of the rock whence they were hewn: here they may behold the top of their pedigree. We may not deny them the ancientie of their descent; though they have small cause to boast it: semen serpentis, the spawn of the old Serpent; children of their father the Devil. And they do not shame the store they come of; for the works of their Father they readily do. That Hellish Aphorism they so faithfully practice, is one of his Principles: it was he first instilled it into them, Calumniare fortiter, aliquid adhaerebit. Smite with the tongue, and be sure to smite home, and then be sure, either the grief, or the blemish of the stroke will stick by it.

A Devilish practice, hateful both to God and Man. And that most justly; whether we consider the sin, or the injury, or the mischief of it: the Sin in the Doer, the Injury to the Sufferer, the Mischiefe to the Common-wealth. Every false report raised in judgment, besides that it is a lie ; and every lie is a sin against the truth, slaying the soul of him that maketh it, and excluding him from heaven, and binding him over unto the second death: it is also a pernicious lie, and that is the worst sort of lies; and so a sin both against Charity and Justice. Which who so committeth, let him never look to dwell in the Tabernacle of God, or to rest upon his holy Mountain: God having threatened, Psal. 50. to take special knowledge of this sin; and though he seem for a time to dissemble it, yet at last to reprove the bold offender to his face. [ Thou fatest and spakest against thy brother: yea and hast slandered thine own mothers son. These things hast thou done, and I held my tongue, and thou thoughtest wickedly that I was even such a one as thyself: but I will reprove thee, and set before thee the things that thou hast done. ]

And as for the Injury done hereby to the grieved party, it is incomparable. If a man have his house broken, or his purse taken from him by the high way, or sustain any wrong or loss in his person, goods, or state otherwise, by fraud, or violence, or casualty: he may possibly either by good fortune hear of his own again and recover it, or he may have restitution and satisfaction made him by those that wronged him, or by his good industry and providence he may live to see that loss repaired, and be in as good state as before. But he that hath his Name, and Credite, and Reputation causelessly called into question, sustaineth a loss by so much greater than any theft, by how much a good name is better than great riches. A man may out-wear other injuries, or out-live them: but a defamed person no acquittall from the Judge, no satisfaction from the Accuser, no following endeavours in himself can so restore in integrum, but that when the wound is healed, he shall yet carry the marks and the scars of it to his dying day.

Great also are the mischiefs that hence redound to the Common-wealth. When no innocence can protect an honest quiet man, but every busy base fellow that oweth him a spite shall be able to fetch him into the Courts, draw him from the necessary charge of his family and duties of his calling, to an unnecessary expense of money and time, torture him with endless delays, and expose him to the pillage of every hungry officer. It is one of the grievances God had against Jerusalem, and as he calleth them abominations, for which he threateneth to judge her Ezek. 22. Viri detractores inte. In thee are men that carry tales to shed blood.

Beware then all you whose business or lot it is at this Assizes, or hereafter may be, to be Plaintiffs, Accusers, Informers, or any way Parties in any Court of Justice, this or other, Civil or Ecclesiastical: that you suffer not the guilt of this prohibition to cleave unto your consciences. If you shall hereafter be raisers of false reports, the words you have heard this day shall make you inexcusable another. You are, by what hath been presently spoken, disabled everlastingly from pleading any Ignorance either Facti or Iuris ; as having been instructed both what it is, and how great a fault it is, to raise a false report. Resolue therefore, if you be free, never to enter into any action or suite, wherein you cannot proceed with comfort, nor come off without injustice: or if already engaged, to make as good & speedy an end as you can of a bad matter, and to desist from farther prosecution. Let that golden rule, commended by the wisest Heathens as a fundamental Principle of moral and civil Justice ; yea and proposed by our blessed Savior himself as a full abridgement of the Law and Prophets, be ever in your eye, and ever before your thoughts, to measure out all your actions, and accusations, and proceedings thereby: even to do so to other men, and no otherwise, than as you could be content, or in right reason should be content, they should do to you and yours, if their case were yours. Could any of you take it well at your neighbors hand, should he seek your life or liuelyhood by suggesting against you things which you never had so much as the thought to do? or bring you into a peck of troubles, by wresting your words and actions wherein you meant nothing but well, to a dangerous construction? or follow the Law upon you, as if he would not leave you worth a groate for every petty trespass, scarce worth half the money? or fetch you over the hip upon a branch of some blind, uncouth, and pretermitted Statute? He that should deal thus with you and yours, I know what would be said and thought: Griper, Knaue, Villaine, Devil incarnate ; all this & much more would be too little for him. Well, I say no more but this, Quod tibi fieri non vis, &c. Do as you would be done too. There is your general Rule.

But for more particular direction, if any man desire it, since in every evil one good step to soundness is, to have discovered the right cause thereof: I know not what better course to prescribe for the preventing of this sin of sycophancy and false accusation, than for every man carefully to avoid the inducing causes thereof, and the occasions of those causes. There are God knoweth in this present wicked world, to every kind of evil, inducements but too too many. To this of false accusation therefore it is not unlikely, but there may be more: yet we may observe that there are four things, which are the most ordinary and frequent causes thereof; viz. Malice, Obsequiousnesse, Couerture, and Covetousness.

The first is Malice. Which in some men (if I may be allowed to call them men, being indeed rather Monsters ) is universal. They love nobody: glad when they can do any man any mischief in any matter: never at so good quiet, as when they are most unquiet. It seemeth David met with some such; men that were enemies to peace: when he spake to them of peace; they made themselves ready to battle. Take one of these men, it is meat and drink to him, which to a well-minded Christian is as gall and wormwood, to be in continual suits. Et si non aliquà nocuisset, mortuus esset: he could not have kept himself in breath, but by keeping Termes; nor have lived to this hour, if he had not been in Law. Such cankered dispositions as these, without the more than ordinary mercy of God, there is little hope to reclaim: unless very want, when they have spent & undone themselves with wrangling (for that is commonly their end, and the reward of all their toil) make them hold off, and give over. But there are besides these others also; in whom although this malice reigneth not so universally, yet are they so far carried with private spleen and hatred against some particular men for some personal respect or other, as to seek their undoing by all means they can. Out of which hatred and envy they raise false reports of them: that being in their judgments, as it is indeed, the most speedy and the most speeding way to do mischief with safety. This made the Presidents and Princes of Persia to seek an accusation against Daniel ; whom they envied because the King had preferred him above them. And in all ages of the world wicked and profane men have been busy to suggest the worst they could, against those that have been faithful in their callings; especially in the callings of the Magistracy or Ministry: that very faithfulness of theirs being to the other a sufficient ground of malice. To remedy this, take the Apostles rule, Heb. 12. Look diligently lest any root of bitterness springing up trouble you, and thereby many be defiled. Submit yourselves to the word and will of God in the Ministry ; submit yourselves to the power and ordinance of God in the Magistracy ; submit yourselves to the good pleasure and providence of God in disposing of yours and other men's estates: and you shall have no cause by the grace of God, out of malice or envy to any of your brethren, to raise false reports of them.

The second Inducement is Obsequiousnesse. When either out of a base fear of displeasing some that have power to do us a displeasure, or out of a baser Ambition to screw our selves into the service or favor of those that my advance us; we are content, though we owe them no private grudge otherwise, yet to become officious accusers of those they hate, but would not be seen so to do: so making our selves as it were baudes unto their lust, and open instruments of their secret malice. Out of that base fear, the Elders of Iesrael, upon the Queens letter, whom they durst not displease, caused an accusation to be framed against innocent Naboth. And out of this base Ambition, Doeg to pick a thank with his Master, and to endeere himself farther into his good opinion, told tales of David and Ahimelech. To remedy this, remember the services and offices you owe to the greatest Masters upon earth, have their bounds set them which they may not pass. Vsque ad aras: the Altar-stone that is the Mere-stone ; and Justice hath her Altars too, as well as Religion hers. Go as far then as you can in offices of love and service to your friends and betters, saluis pietate & iustitia: but not a step farther for a world. If you seek to please men beyond this, you cannot be the servants of God.

Couerture is the third Inducement. And that is, when either to make our own cause the better, we seek to bring envy and prejudice upon our adversary's, by making his seem worse: or when being our selves guilty, we think to cover our own crimes, and to prevent the accusations of others by getting the start of them, and accusing them first. As Potiphar's wife accused Joseph, and the Elders Susannah, of such crimes, as they were innocent of, and themselves guilty. An old trick, by which C. Verres like a cunning Coult often helped himself at a pinch, when he was Praetor of Sicily ; as Cicero declareth against him by many instances, and at large. For sithence the Laws in most cases rather favor the Plaintiffe ; because it is presumed men should not complain without grievance: we may think perhaps to get this advantage to our selves, and so rather choose to be Plaintiffes than Defendants, because (as Solomon saith) he that is first in his own tale seemeth righteous. To remedy this; Do nothing but what is just, and justifiable: be sure your matters be good and right: they will then bear out themselves well enough, without standing need to such damned shifts for support.

But the fourth thing is that, which causeth more mischief in this kind, than all the rest. That which the Apostle calleth the root of all evil ; and which were it not, there would not be the hundredth part of those suites and troubles and wrongs, which now there are, done under the Sun: Even the greedy worm of Covetousness, and the thirst after filthy lucre. For though men be wicked enough, and prone to mischief of themselves but too much: yet are there even in corrupt nature such impressions of. the common principles of justice and equity, that men would not often do great wrongs gratis, and for nothing. If Zibah slander his Master falsely and treacherously; it is in a hope of getting the living from him. And it was Naboth's Vineyard, not blasphemy, that made him guilty. Those sinners that conspired against the innocent, Prov. 1. [ Come let us lay wait for blood, let us lurk privily for the innocent without a cause: Let us swallow them up, &c. they had their end in it: and what that was, the next following words discover, We shall find all precious substance, we shall fill our houses with spoil. And most of our prouling Informers, like those old Sycophants in Athens, or the Quadruplatores in Rome ; do they aim think you so much at the execution of good Laws, the punishment of offenders, and the reformation of abuses, as at the prey, and the booty, and to get a piece of money to themselves? For let the offense be what it will, deal but with them: and then no more speech of Laws or Abuses, but all is huisht up in a calm silence, and no harm done. To remedy this; as John the Baptist said to the soldiers in Luk. 3. Accuse no man falsely ( 〈 in non-Latin alphabet 〉 is the word there too) and be content with your wages: so if you would be sure not to accuse your neighbor falsely, content yourselves with your own estates, and covet not his ox or his asse, his land or his money, or anything that is his. Reckon nothing your own, that is not yours by fair and just means: nor think that can prosper with you and yours, that was wrung from another by Cauill or Calumny.

I have now done with you that are Accusers: whose care must be, according to the Text-reading, not to raise a false report. But the Margent remembers me, there are others whom this prohibition concerneth besides you, or rather above you; whose care it must be not to receive a false report. A thing so weighty, and withal so pertinent to the general argument of this Scripture; that some Translations have passed it in the Text. And the Original word comprehendeth it. For albeit the Raiser indeed be the first taker up ; yet the Receiver taketh it up too, at the second hand. As it is commonly said of stolen goods, There would be no thieves, if there were no receivers ; and therefore some Laws have made the Receiver equal thief with the Stealer, 〈 in non-Latin alphabet 〉 : so certainly there would be fewer false reports raised in judgment, if they were more sparingly received. And therefore in this case also the Receiver must go pari passu with the Raiser: who, if he give way or countenance to a false report when he may refuse or hinder it, by being an Accessory maketh himself a Partie ; and becometh guilty of the same sins, the same wrongs, the same mischiefs with the first offender, the false Accuser. David, as he inveigheth against Doeg in the Psalm for telling: so he elsewhere expostulateth with Saul for hearing unjust reports of him. The Raiser and Receiver are both possessed with the same evil spirit; they have the same Devil, the same Familiar: Only here is the difference, The Raiser hath this Familiar in his tongue, the Receiver in his ear. Whosoever then sitteth in the place of Magistracy and public Judicature in foro externo, or is by virtue of his calling otherwise invested with any jurisdiction or power to hear and examine the accusations of others: I know not how he shall be able to discharge himself in foro interno from a kind of Champertie (if my ignorance make me not abuse the word) or at leastwise from misprision of Calumnie and unjust accusations; if he be not reasonably careful of three things.

First, let him beware how he taketh private informations. Men are partial ; and will not tell their own tales but with favor, and unto advantage. And it is so with most men; the first tale possesseth them so, as they hear the next with prejudice: than which there is not a sorer enemy to right and indifferent judgment. A point so material, that some Expositors make it the thing principally intended in this first branch of my Text, vt non audiatur vna pars sine aliâ, saith Lyra. Suiters will be impudent, to forestall the public hearing by private informations: even to the Judge himself, if the access be easy; or at leastwise (which indeed maketh less noise, but is nothing less pernicious) to his servant or favorite that hath his ear, if he have any such noted servant or favorite. He therefore that would resolve not to receive a false report, and be sure to hold his resolution, let him resolve (so far as he can avoid it) to receive no report in private ; (for a thousand to one that is a false one) or, where he cannot well avoid it, to be ready to receive the information of the adverse part withal; either both or neither, but indeed rather neither: to keep himself by all means equal and entire for a public hearing. Thus much he may assure himself; there is no man offereth to possess him with a cause beforehand, be it right, be it wrong; who doth not either think him unjust, or would have him so.

Secondly, let him have the conscience first, & then the patience too (and yet if he have the conscience, certainly he will have the patience) to make search into the truth of things: and not be dainty of his pains herein, though matters be intricate, and the labor like to be long and irksome, to find out if it be possible the bottom of a business, and where indeed the fault lieth first or most. It was a great oversight in a good King, for David to give away Mephib • sheths living from him to his Accuser, and that upon the bare credit of his accusation. It had been more for his honor, to have done as Job did before him, to have searched out the cause he knew not ; and as his son Solomon did after him in the cause of the two Mothers. Solomon well knew, what he hath also taught us, Prov. 25. that it was the honor of Kings to search out a matter. God as he hath vouchsafed Princes and Magistrates his own name: so he hath vouchsafed them his own example in this point. An example in the story of the Law, Gen. 18. where he did not presently give judgment against Sodom upon the cry of their sins, that was come up before him: but he would go down first and see whether they had done altogether according to that cry; and if not, that he might know it. An Example also in the Gospel-story, Luke 16. under the parable of the rich man: whose first work, when his Steward was accused to him for embezzeling his goods, was not to turn him out of doors, but to examine his accounts. What through Malice, Obsequiousnesse, Couerture, and Covetousness, counterfeit reports are daily raised: and there is much cunning used by those that raise them, much odd shuffling and packing and combining to give them the color and face of perfect truth. As then a plain Country-man, that would not willingly be cozened in his pay, to take a slip for a currant piece, and brass for silver, leisurely turneth over every piece he receiveth; and if he suspect any one more than the rest, vieweth it, and ringeth it, and smelleth to it, and bendeth it, and rubbeth it, so making up of all his senses as it were one natural touchstone, whereby to try it: such jealousy should the Magistrate use, and such industry, especially where there appeareth cause of suspicion, by all means to sift and to boult out the truth, if he would not be cheated with a false report instead of a true.

Thirdly, let him take heed he do not give countenance or encouragement, more than right and reason requireth, to contentious persons, known Sycophants, and common Informers. If there should be no Accusers to make complaints: Offenders would be no offenders, for want of due Correction ; and Laws, would be no Laws, for want of due execution. Informers then are necessary in a Common-wealth as Dogs are about your houses and yardes. If any man mislike the comparison, let him know it is Cicero's simily, and not mine. It is not amiss, saith that great and wise Orator, there should be some store of Dogs about the house, where many goods are laid up to be safe kept, and many false knaves haunt to do mischief; to guard those, and to watch these the better. But if those Dogs should make at the throat of every man that cometh near the house, at honest men's hours, and upon honest men's business: it is but needful they of the house should sometimes rate them off, and if that will not serve the turn, welfauouredly beat them off, yea, and (if after all that they still continue mankeene) knock out their teeth, or break their legs, to prevent a worse mischief. Magistrates are petty God's, God hath lent them his name, Dixi Dij, I have said ye are God's, Psal. 82. and false Accusers are petty Devils ; the Devil hath borrowed their name, Satan 〈 in non-Latin alphabet 〉 , the accuser of his brethren. For a Ruler then or Magistrate to countenance a Sycophant, what is it else, but as it were to pervert the course of nature, and to make God take the Devils part? And then besides, where such things are done; what is the common cry? People, as they are suspicious, will be talking parlously and after their manner: Sure, say they, the Magistrates are sharers with these fellows in the adventure; these are but their setters, to bring them in gain, their instruments and Emissaries to toll gri • t to their milles for the increasing of their moulter. Heethen that in the place of Magistracy would decline both the fault and suspicion of such unworthy Collusion: it standeth him upon with all his best endeavors by chaining and muzling these beasts to prevent them from biting where they should not; and, if they have fastened already, then by delivering the oppressed with Job to pluck the prey from between their teeth, and by exercising just severity upon them to break their jaws for doing farther harm.

I am not able to prescribe (nor is it meet I should to my betters) by what means all this might best be done. For I know not how far the subordinate Magistrates power, which must be bounded by his Commission and by the Laws, may extend this way. Yet some few things there are, which I cannot but propose, as likely good helps in all reason and in themselves, for the discountenancing of false Accusers, and the lessening both of their number and insolency. Let every good Magistrate take it into his proper consideration; whether his Commission and the Laws give him power to use them all, or no, and how far.

And First ; for the avoiding of malicious suites, and that men should not be brought into trouble upon slight informations: I find that among the Romans the Accuser in most cases might not be admitted to put in his libel, until he had first taken his corporal oath before the Pretor, that he was free from all malicious & Calumnious intent. Certain it is, as daily experience showeth, that many men who make no conscience of a Lye, do yet take some bog at an Oath. And it cannot but open a wide gap to the raising and receiving of false reports, and to many other abuses of very noisome consequence in the Common-weal; if the Magistrate when he may help it, to enrich himself or his officers, or for any other indirect end, shall suffer men to be impleaded and brought into trouble upon Bills and Presentments tendered without oath.

Secondly, since Laws cannot be so conceived, but that through the infinite variety of human occurrences, they may sometimes fall heavy upon particular men; and yet for the preventing of more general inconveniences it is necessary there should be Laws (for better a mischief sometimes, than always an Inconuenience): there hath been left, for anything I find to the contrary, in all well governed policies, a kind of latitude more or less, and power in the Magistrates, even in those Courts, that were strictissimi iuris, upon fit occasion to qualify and to mitigate something the rigor of the Laws by the Rules of Equity. For I know not any extremity of Wrong beyond the extremity of Right: when laws intended for Fences are made Snares, and are calumniously wrested to oppress that innocence which they should protect. And this is most properly Calumny in the prime notion of the word; for a man upon a mere trick or quillet from the letters and syllables of the Law, or other writing, or evidence, pressed with advantage, to bring his action or lay his accusation against another man; who yet bonâ fide, and in Equity and Conscience, hath done nothing worthy to bring him into such trouble. Now if the Magistrate of Justice shall use his full power, by interpreting the Law in rigor where he should not, to second the boldness of a calumnious Accuser: or if he shall not use his full power, by affording his lawful favor in due time and place, to succor the innocence of the so accused: he shall thereby but give encouragement to the Raysers, and he must look to answer for it one day, as the Receiver of a false Report.

Thirdly, since that Justice which especially supporteth the Common-weal, consisteth in nothing more, than in the right distribution of rewards and punishments : many Law-givers have been careful, by proposing rewards, to encourage men to give in true and needful informations, and on the contrary to suppress those that are false or idle by proposing punishments. For the informers office, though it be (as we heard) a necessary, yet it is in truth a very thankless office: and men would be loath, without special grievance, to undergo the hatred and e • uy, which commonly attendeth such as are officious that way; unless there were some profit mixed withal to sweeten that hatred, & to countervail that envy. For which cause in most Penall Statutes, a moi • y, or a third, or fourth (which was the usual proportion in Rome, whence the name of quadruplatores came) or some other greater or lesser part of the fi • e, penalty, or forfeiture expressed in the Law, is by the said Law allowed to the Informer, by way of recompense for the service he hath done the State by his information. And if he be faithful and conscionable in his office, good reason he should have it. For he that hath an Office in any Lawfull calling (and the Informers calling is such; howsoever through the iniquity of those that have usually exercised it, it hath long labored of an ill name:) but he that hath such an office; as it is meet he should attend it, so it is meet it should maintain him: for who goeth to warfare at any time of his own cost? But if such an Informer shall endite one man for an offense, pretending it to be done to the great hurt of the Common-weal, and yet for favor, fear, or a fee b • lke another man whom he knoweth to have committed the same offense, or a greater; or if having entered his complaint in the open Court, he shall afterwards let the suite fall, and take up the matter in a private chamber: this is Collusion; and so far forth a false report, as everything may be called false when it is partial, and should be entire. And the Magistrate, if he have power to chastise such an Informer some semblance whereof there was in that Iudicium▪ Praeuari •• tionis in Rome, he shall do the Common-wealth good service, and himself much honor, now and then to use it.

Fourthly, since nothing is so powerful to repress audacious Accusers, as severe Punishment is; it is observable what care and caution was used among the Romans whilst that State flourished, to deter men from unjust Calumniations. In private and civil Controuersies, for trial of right between party and party, they had their sponsiones: which was a sum of money in some proportionable rate to the value of the thing in Question; which the Plaintiffe entered bond to pay to the Defendant in case he should not be able to prove his Action ; the Defendant also making the like sponsion and entering the like bond, in case he should be cast. But in public and criminal matters, whether Capitall or Penall, if for want of due proof on the Accusers part, the party accused were quit in judgment; there went a trial upon the Accuser, at the suite of the Accusee, which they called Iudicium Calumniae: wherein they examined the original ground and foundation of the Accusation. Which if it appeared to have proceeded from some just error or mistake bona fide, it excused him: but if it should appear the accusation to have proceeded from some left-handed respect, as Malice, Envy, Gaine, &c. he was then condemned of Calumny. And his ordinary punishment then was, whereunto he had virtually bound himself by subscribing his libel, Poena talionis, the same kind of punishment whatsoever it was, which by the Laws had been due to the party accused, if the libel had been proved against him. Yea and for his farther shame it was provided by one Law, that he should be burnt in the forehead with the Letter K. to proclaim him a Calumniator to the world; that, in old Orthography, being the first letter of the word Kalumnia. The same letter would serve, the turn very well with us also, though we use it to signifi • another thing; and yet not so much another thing, as a thing more general, but comprehending this as one species of it. But as I said, I may not prescribe; especially beyond Law. The thing for which I mention all this, is this: If all that care and severity in them, could not prevent it, but that still unjust actions would be brought, and false acc • sations raised: what a world of unconscionable suites and wrongful informations may we think there would be; if contentious Plaintiffes and calumnious Sycophants when they have failed their proof, should yet get off easily; and escape out of the Courts without Censure or Punishment, or at the most but with some light check? and the poor injured innocent the while be held-in as in a prison, till he have paid the utmost farthing, I say not of what is due, but of what shall be demanded by every man that hath but a piece of an office about the Courts. It is a strong hartening to Accusers, and multiplieth false report, beyond belief; when they that are wrongfully accused, though the cause go with them, shall yet have the worst of the day: and shall have cause to answer the congratulations of their friends, as Pyrrhus did his after he had gotten two famous victories over the Romans, that if they should get a few more such victories, it would be to their utter undoing. If the Magistrate had power to make the wronged party full restitution, allowing him all costs and damages to a half penny; nay if he had power to allow him double or treble out of his unjust adversaries estate: it were all little enough, and but too little. Zacchaeus took himself bound to do more: when for this very sin of false accusation he imposed upon himself, as a kind of satisfactory penance, a fourfold restitution, Luke 19. Here was a right Quadruplator indeed; and in the best sense: you shall not lightly read of such another.

Lastly, men have not fenestrata pectora, that we can see them thoroughly and within: yet there want not means of probable discovery. Of ordinary private men we make conjecture, by their gestures, by their speeches, by their companions. But Magistrates and great ones, who live more in the eye of the world, and are ever as it were upon the stage, and so do personati incedere, walk under a continual disguise in respect of their outward deportment; are not so well discouerable by those means. They are best known by their servants and retinue, by their favorites and officers, by those they keep about them, or employ under them. If these be plain and downeright, if these be just and upright, if these be free and conscionable: Sycophants will pluck in their horns, and be out of heart and hope to find the Masters of such servants facill to give way to their false calumniations. But if these be insolent and hungry companions, if these be impudent and shameless exactors: it is presently thought they are then but brokers for the Master; and there is no question then made, but that false reports will be received as fast as they can be raised, and entertained with both arms. We have learned from Solomon, Prov. 29. that if a ruler hearken to lies, then all his servants are wicked: They durst not be so openly wicked, if they were not first sure of him. It was but a sory one, when it was at best, but is now withal grown a stale excuse; for great ones to impute their own willful oversights to the fault or negligence of their servants. Gaius Verres, (whom I cannot but now and then mention, because there is scarce to be found such another complete Exemplar of a wicked Magistrate;) would usually complain, that he was unjustly oppressed, not with his own, but with the crimes of his followers. But why then did he keep such a kennel of sharkes about him? why did he not either speedily reform them or utterly discard them? It were indeed an unrighteous thing to condemn the Master for the servants fault; and an uncharitable inference, because the servant is naught, to conclude straight the Master is little better. For a just Master may have an unconscionable servant ; and if he have a numerous Family, and keep many, it is a rare thing if he have not some bad: as in a great heard there will be some rascal Deene. But then it is but one or a few ; and they play their prises closely, without their Masters privity; and they are not a little solicitous to carry matters so fairly outward, that their Master shall be the last man shall hear of their false dealing, and when he heareth of it shall scarce believe it for the good opinion he hath of them. But when in the generality they are such, when they are openly & impudently such, when everybody seeth and saith the Master cannot choose but know they are such: it cannot be thought, but the Master is well enough content they should be such. Even their servants bare rule over the people, saith good Nehemiah of the Governors that were before him: but so did not I, because of the fear of God. Nehem. 5. What? did not Nehemiah bear rule over the people? Yes that he did: there is nothing surer. His meaning then must be; so did not I ; that is, I did not suffer my servants so to do as they did theirs: implying, that, when the servants of the former governors oppressed the people, it was their Masters doing, at leastwise their Masters suffering; [Even their servants bare rule over the People: but so did not I, because of the fear of God. ] The Magistrate therefore that would speedily smoke away these g • ats that swarm about the Courts of Justice, and will be offering at his ear, to buzz false reports therinto: he shall do well to begin his reformation at home; and if he have a servant that heareth not well deservedly, to pack him away out of hand, and to get an honester in his room. Say he be of never so serviceable qualities, and useful abilities otherwise, so as the Master might almost as well spare his right eye or his right hand, as forgo his service: yet in this case he must not spare him. Our Saviors speech is peremptory Erue, Abscind, Projice ; if either eye or hand cause or tempt thee to offend, pull out that eye, cut off that hand, cast them both from thee with indignation? rather want both, than suffer corruption in either. David's resolution was excellent in Psalm 101. and worthy thy imitation. Who so privily slandereth his neighbor, him will I destroy: who so hath a proud look, and high stomach, I will not suffer him. Mine eyes look to such as be faithful in the Land, that they may dwell with me: who so leadeth a godly life he shall be my servant. There shall no deceitful person dwell in my house: he that telleth lies shall not tarry in my sight. He that will thus resolve, and thus do, it may be presumed he will not knowingly give either way to a false report, or countenance to the reporter. And so much for our first Rule; Thou shalt not raise a false Report.

My first purpose I confess was to have spoken also to the Witness, and to the Iurer, and to the Pleader, and to the Officer from the other four Rules in my Text, as punctually & particularly as to the Accuser from this first; for I therefore made choice of a Text that taketh them all in, that I might speak to them all alike. But if I should enlarge myself upon the rest, as I have done in this; my meditations would swell to the proportion rather of a Treatise, than a Sermon: and what patience were able to sit them out? Therefore I must not do it. And indeed, if what I have spoken to this first point were duly considered, and conscionably practiced; I should the less need to do it. For it is the Accuser that layeth the first stone: the rest do but build upon his foundation. And if there were no false reports raised or received: there would be the less use of, and the less work for, false and suborned Witnesses ; ignorant, or packed Iuries ; crafty and sly Pleaders ; cogging and extorting Officers. But unto these I have no more to say at this time; but only to desire each of them to lay that portion of my Text to their hearts, which in the first division was allotted them as their proper share: and withal to make application ( mutatis mutandis) unto themselves, of whatsoever hath been presently spoken to the Accuser, and to the Magistrate from this first rule. Whereof, (for the better furtherance of their Application, and relief of all our Memories) the sum in brief, is thus. First concerning the Accuser, (and that is every party in a cause or trial,) he must take heed he do not raise a false report: which is done, first, by forging a mere untruth; and secondly, by perverting or aggravating a truth; and thirdly, by taking advantage of strict Law against Equity. Any of which whoever doth; he first committeth a heinous sin himself, and secondly grievously wrongeth his neighbor, and thirdly bringeth a great deal of mischief to the Common-weal. All which evils are best avoided: first, by considering how we would others should deal with us, and resolving so to deal with them, and secondly by avoiding, as all other inducements and occasions, so especially those four things, which ordinarily engage men in unjust quarrels; Malice, Obsequiousnesse, Couerture, and Greedinesse. Next, concerning the Judge, or Magistrate ; he must take heed he do not receive a false report. Which he shall hardly avoid, unless he beware, first, of taking private informations; secondly, of passing over causes slightly without mature disquisition; and thirdly of countenancing Accusers more than is meet. For whose discountenancing and deterring, he may consider, whether or no these five may not be good helps: so far as it lieth in his power, and the Laws will permit, first, to reject informations tendered without Oath; secondly, to give such interpretations, as may stand with Equity as well as Law; thirdly, to chastise Informers that use partiality or collusion; fourthly, to allow the wronged party a liberal satisfaction from his adversary; fifthly, to carry a sharp eye, and a strait hand, over his own servants, followers, and officers. Now what remaineth, but that the several premises earnestly recommended to the godly consideration, and conscionable practice of everyone of you whom they may concern; and all your persons and affairs both in the present weighty businesses, and ever hereafter, to the good guidance and providence of Almighty God: we should humbly beseech him of his gracious goodness to give a blessing to that which hath been spoken agreeably to his word, that it may bring forth in us the fruits of Godliness, Charity, and Justice ; to the glory of his grace, the good of our brethren, and the comfort of our own souls; even for his blessed Sons sake, our blessed Savior Jesus Christ. To whom with, &c.

THE THIRD SERMON.

T He abridgement is short, which some have made of the whole book of Psalms, but into two words, Hosannah, and Hallelujah: most of the Psalms spending themselves, as in their proper arguments, either in Supplication, praying unto God for his blessings, and that is Hosannah ; or in Thanks-giving, blessing God for his goodness, and that is Hallelujah. This Psalm is of the later sort. The word Hallelujah, both prefixed in the title, and repeated in the close of it, sufficiently giveth it to be a Psalm of Thanks-giving: as are also the three next before it, and the next after it. All which five Psalms together, as they agree in the same general argument, the magnifying of God's holy name: so they differ everyone from other in the choice of those special and topicall arguments, whereby the praises of God are set forth therein. In the rest the Psalmist draweth his argument from other considerations: in this from the consideration of God's merciful removal of those judgments, he had in his just wrath brought upon his own people Israel for their sins, upon their repentance.

For this purpose there are sundry instances given in the Psalm, taken out of the Histories of former times: out of which there is framed as it were a Catalogue, though not of all, yet of sundry the most famous rebellions of that people against their God, and of God's both justice and mercy abundantly manifested in his proceedings with them thereupon. In all which we may observe the passages betwixt God and them, in the ordinary course of things, ever to have stood in this order. First, he preventeth them with undeserved favors: they unmindful of his benefits, provoke him by their rebellions: he in his just wrath chasticeth them with heavy plagues: they humbled under the rod, seek to him for ease: he upon their submission withdraweth his judgments from them. The Psalmist hath wrapped all these five together in Vers. 43.44. Many times did he deliver them: but they provoked him with their counsels, and were brought low for their iniquity: the three first. Nevertheless he regarded their affliction, when he heard their cry: the other two.

The particular rebellions of the people in this Psalm instanced in, are many ; some before, and some after the verse of my Text. For brevity sake, those that are in the following verses I wholly omit: [ 1] and but name the rest. Which are, their wretched infidelity and cowardice upon the first approach of danger at the Red sea, verse 7. Their [ 2] tempting of God in the desert, when loathing Manna [ 3] they lusted for flesh, verse 13. Their seditious conspiracy under Corah and his confederates against [ 4] Moses, verse 16. Their gross Idolatry at Horeb in making and worshipping the golden calf, [ 5] verse 19. Their distrustful murmuring at their portion, in thinking scorn of the promised pleasant land, verse. 24. Their fornicating both bodily with the daughters, and spiritually with the Idols [ 6] of Moab and of Midian, ver. 28. To the prosecution of which last mentioned story, the words of my Text do appertain. The origin story it self, whereto this part of the Psalm referreth, is written at full by Moses in Numb. 25. and here by David but briefly touched, as the present purpose and occasion led him. Yet so, as that the most observable passages of the History are here remembered: in three verses three special things, The Sin, the Plague, the Deliverance. The Sin, with the Aggrauation thereof, verse. 28. [ They joined themselves also unto Baal-Peor, and ate the sacrifices of the dead. ] The Plague, with the Efficient cause thereof, both Impulsiue and Principal, verse. 29. [ Thus they provoked him to anger with their Inuentions, and the Plague brake in upon them. ] The Deliverance, with the special means and Instrument thereof, in this 30. verse. [ Then stood up Phinehaz, and executed judgment, and the plague was stayed. ]

In which words are three things especially considerable. The Person ; the Action of that Person; and the Success of that Action. The Person, Phinehaz. His Action twofold: the one preparatory, he stood up ; the other completory, he executed judgment. The Success and issue of both; the plague was stayed. The person holy, the action zealous, the success happy. Of each of these I shall endeavor to speak something; appliably to the present condition of these heavy times, and the present occasion of this frequent assembly. But because the argument of the whole verse is a Deliverance, and that Deliverance supposeth a Plague, and every Plague supposeth a Sin: I must take leave before I enter upon the Particulars now proposed from the Text, first a little to unfold the original story; that so we may have some more distinct knowledge both what Israel's sin was, and how they were plagued, and upon what occasion and by what means Phinehaz wrought their deliverance.

When Israel, travailing from the land of Bondage to the land of Promise through the Wildernes, were now come as far as the plains of Moab, and there encamped: Balac the then King of Moab, not daring to encounter with that people, before whom two of his greatest neighbor Princes had lately fallen; consulted with the Midianites, his neighbors and allies, and after some advice resolved upon this conclusion, to hire Balaam, a famous Sorcerer in those times and quarters, to lend them his assistance: plotting with all their might, and his art, by all possible means to withdraw God's protection from them; wherein they thought (and they thought right) the strength and safety of that people lay. But there is no Counsel against the Lord; nor enchantment against his people. Where he will bless, (and he will bless where he is faithfully obeyed and depended upon;) neither power nor policy can prevail for a Curse. Balaam the wicked wretch, though he loved the ways of unrighteousness with his heart; yet, God not suffering him, he could not pronounce a Curse with his lips against Israel, but instead of cursing them, blessed them altogether.

But angry at Israel, whom, when fain he would, he could not curse; yea and angry at God himself, who by restraining his tongue had voided his hopes, and with held him from pay, and honor: the wretched covetous Hypocrite, as if he would at once be avenged both of him and them, imagineth a mischievous device against them, full of cursed villainy. He giveth the Moabites and the Midianites counsel to smother their hatred with pretensions of peace, and by sending the fairest of their daughters among them, to enu • igle them with their beauty, and to entice them first to corporal, and after, by that, to spiritual whoredom: That so Israel, shrinking from the Love and Fear and Obedience of their God▪ might forfeit the interest they had in his Protection; and by sin bring themselves under that wrath and curse of God, which neither those great Princes by their Power, nor their wisest Counselors by their Policy, nor Balaam himself by his Sorcery, could bring upon them.

This damned counsel was followed but too soon, and prospered but too well. The daughters of Moab come into the Tents of Israel ; and by their blandishments put out the eyes, and steal away the hearts of God's people: whom, besotted once with lust, it was then no hard matter to lead whither they listed, and by wanton insinuations to draw them to sit with them in the Temples, and to accompany them at the feasts, and to eat with them of the sacrifices, yea and to bow the knees with them to the honor of their Idols. Insomuch as Israel joined themselves to Baal-peor, and ate the sacrifices of that dead and abominable Idol at the least (for all Idols are such) if not, as most have thought, a beastly and obscene Idol withal. That was their sin.

And now may Balak save his money, and Balaam spare his pains: there is no need of hiring, or being hired to curse Whoremongers and Idolaters. These are two plaguy sins: and such as will bring a curse upon a people without the help of a Coniurer. When that God, who is a jealous God, and jealous of nothing more than his honor, shall see that people, whom he had made choice of from among all the nations of the earth to be his own peculiar people, and betrothed to himself by an everlasting Covenant, to break the Covenant of Wedlocke with him, and to strumpet it with the daughters and Idols of Moab: what can be expected other, than that his jealousy should be turned into fury ; and that his fierce wrath should break-in upon them as a deluge, and overwhelm them with a sudden destruction? His patience so far tempted, and with such an unworthy provocation, can suffer no longer: But at his command Moses striketh the Rulers ; and at Moses his command, the under-Rulers must strike each in their several regiments, those that had offended; and he himself also striketh with his own hand, by a plague destroying of them in one day three and twenty thousand.

If that plague had lasted many days, Israel had not lasted many days. But the people by their plague made sensible of their sin, humbled themselves (as it should seem, the very first day of the plague) in a solemn and general assembly, weeping and mourning both for Sin and Plague, before the door of the Tabernacle of the Congregation. And they were now in the heat of their holy sorrow and devotions, when loe Zimri, a Prince of a chief house in one of their Tribes, in the heat of his pride and lust, cometh openly in the face of Moses and all the Congregation, and bringeth his Minion with him, Cozbi the daughter of one of the five Kings of Midian into his Tent, there to commit filthiness with her.

Doubtless Moses the Captain, and Ele • zar the Priest, and all Israel that saw this shameless pranke of that lewd couple, saw it with grief enough. But Phinehas enraged with a pious indignation to see such foul affront given to God ; & the Magistrate, and the Congregation, at such a heavy time, and in such open manner, & for that very sin for which they then lay under God's hand; thought there was something more to be done than bare weeping: and therefore his blood warmed with an holy zeal, he starteth up forthwith, maketh to the Tent where these two great personages were, and as they were in the act of their filthiness, speedeth them both at once; and nay • eth them to the place with his Iaueline. And the next thing we hear, is; God well pleased with the zeal of his servant, and the execution of those malefactors, is appeased towards his people, and withdraweth his hand and his plague from them. And of that deliverance my Text speaketh; [ Then stood up Phinehas, and executed judgment, and so the Plague was stayed. ]

The Person, the instrument to work this deliverance for Israel, was Phinehas. He was the son of Eleazar, who was then High Priest in immediate succession to his father Aaron not long before deceased: and did himself afterward succeed in the High Priesthood unto Eleazar his Father. A wise, a godly, and a zealous man: employed afterwards by the State of Israel in the greatest affairs both of War and Ambassy. But it was this Heroicall act of his, in doing execution upon those two great audacious offenders, which got him the first, and the greatest, and the lastingst renown. Of which Act more anon, when we come to it. In his Person, we will consider only what his calling and condition was; and what congruity there might be between what he was, and what he did. He was of the Tribe of Levi: and that whole Tribe was set apart for the service of the Tabernacle. And he was of the sons of Aaron, and so 〈 in non-Latin alphabet 〉 , of the Family and Linage of the High Priests: and the Priests office was to offer sacrifices and to burn incense, and to pray and make atonement for the People. Neither Levite nor Priest had to intermeddle with matters of Judicature, unless in some few causes, and those for the most part concerning matters either merely, or mixedly Ecclesiastical: but neither to give sentence, nor to do execution, in matters and causes merely Civil, as by any right or virtue of his Levitical or Priestly office.

The more unreasonable is the High Priest of Rome, to challenge to himself any temporal or civil jurisdiction, as virtually annexed to his spiritual Power, or necessarily derived thence. Templū and Praetorium, the Chair and the Throne, the Altar and the Bench, the Sheepehooke and the Scepter, the Keys and the Sword; though they may sometimes concur upon the same person, yet the Powers remain perpetually distinct and independent, and such as do not of necessity infer the one the other. Our Saviors Vos autem non sic hath fully decided the Controuersie; and forever cut off all claim of temporal jurisdiction, as by any virtue annexed to the keys. If the Bishops of Rome could have contented themselves to have enjoyed those Temporalties, wherewith the bounty of Christian Emperors had endowed that Sea (whether well, or ill, whether too much, or no, I now inquire not) but if they could have been content to have holden them upon the same terms they first had them, without seeking to change the old tenure; and to have acknowledged them, as many of their fellow-Bishops do, to have issued not at all by necessary derivation from their spiritual Power, but merely and altogether from the free and voluntary indult of Temporal Princes: the Christian Church had not had so just cause of complaint against the unsufferable tyrannies and usurpations of the Papacy ; nor had the Christian world been embroiled in so many unchristian and bloody quarrels, as these and former ages have brought forth. Yet the Canonists, and they of the Congregation of the Oratory, like down-right flatterers, give the Pope the Temporal Monarchy of the world, absolutely and directly, as adhering inseparable to his Sea, and as a branch of that Charter, which Christ gave to Peter, when he made him Head of the Church, for himself and his successors forever. The Jesuits more subtle than they, not daring to deny the Pope any part of that Power, which any other profession of men have dared to give him, and yet unable to assert such a vast power from these inconveniences which follow upon the Canonists opinion; have found out a means to put into the Popes hands the exercise of as much temporal Power, as they bluntly and grossly give him, and that to all effects and purposes as full & in as ample manner as they: yet by a more learned and refined flattery, as resulting from his spiritual Power, not directly & per se, but obliquely and indirectly and in ordine ad spiritualia, The Man himself, though he pretend to be supreme infallible judge of all Controuersies; yet heareth both parties, & taketh advantage of what either give him, as best sorteth with his present occasions, and suffereth them to fall foul each upon other, these accounting them gross flatterers, and they again these wicked Politicians : but dareth not for his life determine whether side is in the right; lest, if he should be put to make good his determination by sufficient proof, both should appear to be in the wrong, and he lose all; which, whilst they quarrel, he still holdeth. It is a certain thing; The spiritual Power conferred in Holy Orders doth not include the Power of Temporal jurisdiction. If Phinehas here execute judgment upon a Prince of Israel; it is indeed a good fruit of his zeal, but no proper act of his Priesthood.

Let it go for a non sequitur then, as it is no better; because Phinehas, a Priest, or Priests son, executed judgment, that therefore the Priestly includeth Judicatory Power. Yet from such an Act, done by such a Person, at least thus much will follow, that the Priesthood doth not exclude the exercise of Judicature ; and that there is no such repugnancy and inconsistency between the Temporal and Spiritual Power, but that they may without incongruitie concur and reside both together in the same Person. When I find anciently, that not only among the Heathens, but even among God's own people, the same man might be a King and a Priest, Rex idem hominum Phoebique Sacerdos, as Melchizedek was both a Priest of the most High God, and King of Salem: when I see it consented by all, that so long as the Church was Patriarchal, the Priestly and the Iudicatorie Power were both settled upon one and the same person, the Person of the first-borne: when I read of Eli the Priest of the sons of Aaron judging Israel 40. years; and of Samuel, certainly a Levite (though not, as some have thought, a Priest) both going circuit, as a Judge itinerant in Israel, and doing execution too with his own hands upon Agag ; and of Chenaniah and his sons, Izharites, and Hashabiah and his brethren Hebronites, and others of the families of Levi, appointed by King David to be Judges and Officers, not only in all the business of the Lord, but also for outward business over Israel, and in things that concerned the service of the King: when I observe in the Church-stories of all ages, ever since the world had Christian Princes; how Ecclesiastical persons have been employed by their soueraignes in their weightiest consultations and affairs of State; I cannot but wonder at the inconsiderate rashness of some forward ones in these days, who yet think themselves (& would be thought by others) to be of the wisest men, that suffer their tongues to run riot against the Prelacy of our Church, and have studied to approve themselves eloquent in no other argument so much, as in inueighing against the Courts, & the Power, and the Jurisdiction, and the Temporalties of Bishops and other Ecclesiastical persons. I speak it not to justify the abuses of men, but to maintain the lawfulness of the thing. If therefore any Ecclesiastical person seek any Temporal office or Power by indirect, ambitious, and preposterous courses: if he exercise it otherwise than well; insolently, cruelly, corruptly, partially: if he claim it by any other than the right title, the free bounty and grace of the supreme Magistrate: let him bear his own burden; I know not any honest Minister that will plead for him. But since there is no incapacitie in a Clergyman, by reason of his spiritual Calling, but he may exercise temporal Power, if he be called to it by his Prince, as well as he may enjoy temporal Land if he be heir to it from his Father: I see not but it behooveth us all, if we be good Subjects and sober Christians, to pray that such, as have the power of Judicature more or less in any kind or degree committed unto them, may exercise that power wherewith they are entrusted, with zeal and prudence and equity, rather than out of envy at the preferment of a Church-man take upon us little less than to quarrel the discretion of our Sovereigns. Phinehas, though he could not challenge to execute judgment by virtue of his Priesthood ; yet his Priesthood disabled him not from executing judgment.

That for the Person. Followeth his Action: and that twofold; He stood up, He executed judgment. Of the former first; which, though I call it an Action, yet is indeed a Gesture properly, and not an Action. But, being no necessity to bind me to strict propriety of speech, be it Action, or Gesture, or what else you will call it, the circumstance and phrase, since it seemeth to import some material thing, may not be passed over without some consideration. Then stood up Phinehas. Which clause may denote unto us, either that extraordinary spirit whereby Phinehas was moved to do judgment upon those shameless offenders; or that forwardness of zeal, in the heat whereof he did it; or both. Phinehas was indeed the High Priests son, as we heard; but yet a private man, and no ordinary Magistrate: and what had any private man to do to draw the sword of justice, or but to sentence a malefactor to die? Or, say he had been a Magistrate ; he ought yet to have proceeded in a legal and judicial course, to have convented the parties, and when they had been convicted in a fair trial and by sufficient witness, then to have adjudged them according to the Law ; and not to have come suddenly upon them 〈 in non-Latin alphabet 〉 , as they were acting their villainy, and thrust them thorough uncondemned. I have elsewhere delivered it as a collection not altogether improbable from the circumstances of the original story, that Phinehas had warrant for this execution from the express command of Moses the supreme Magistrate, and namely by virtue of that Proclamation, whereby he authorized the under-Rulers to slay everyone his men that were joined unto Baal-Peor, Num. 25.5. And I since find that conjecture confirmed by the judgment of some learned men: insomuch as an eminent Writer in our Church saith, that by virtue of that Commission every Israelite was made a Magistrate for this execution. But looking more nearly into the Text, and considering that the Commission Moses there gave, was first only to the Rulers, and so could be no warrant for Phinehas, unless he were such a Ruler, which appeareth not; and secondly, concerned only those men that were under their several governments, and so was too short to reach Zimri, who being himself a Prince, and that of another Tribe too, the Tribe of Simeon, could not be under the government of Phinehas, who was of the Tribe of Levi: how probable soever that other collection may be, yet I hold it the safer resolution which is commonly given by Divines for the justification of this fact of Phinehas, that he had an extraordinary notion and a peculiar secret instinct of the Spirit of God, powerfully working in him, and prompting him to this Heroicall Act.

Certainly, God will not approve that work, which himself hath not wrought. But to this Action of Phinehas God hath given large approbation, both by staying the plague thereupon, and by rewarding Phinehas with an everlasting Priesthood therefore, and by giving express testimony of his zeal and righteousness therein: as it is said in the next verse after my Text, [ And it was accounted to him for righteousness. ] Which words in the judgment of learned Expositors, are not to be understood barely of the righteousness of Faith, as it is said of Abraham, that he believed God, and it was imputed to him for righteousness (as if the zeal of Phinehas in this act had been a good evidence of that faith in God's promises, whereby he was justified, and his Person accepted with God;) though that also: but they do withal import the justification of the Action, at least thus far, that how soever measured by the common rules of life it might seem an unjust action, and a rash attempt at the least, if not an heinous murder, as being done by a private man without the warrant of authority; yet was it indeed, not only in regard of the intent a zealous action, as done for the honor of God, but also for the ground and warrant of it, as done by the special secret direction of God's holy Spirit, a just and a righteous action. Possibly this very word of standing up importeth that extraordinary spirit. For of those Worthies, whom God at several times endowed with Heroicall spirits to attempt some special work for the delivery of his Church, the Scriptures use to speak in words and phrases much like this. It is often said in the book of Judges, that God raised up such and such to judge Israel, and that Deborah and Jair and others rose up to defend Israel: that is, the Spirit of God came upon them, as is said of Othoniel Judge. 3. and by a secret, but powerful instinct, put them upon those brave and noble attempts, they undertook and effected for the good of his Church. Raysed by the impulsion of that powerful spirit, which admitteth no slow debatements, Phinehas standeth up: and feeling himself called not to deliberate, but act, without casting of scruples, or fore-casting of dangers, or expecting commission from men when he had his warrant sealed within, he taketh his weapon, dispatcheth his errant, and leaveth the event to the providence of God.

Let no man now, unless he be able to demonstrate Phinehas spirit, presume to imitate his fact. Those Opera liberi spiritus, as Divines call them, as they proceeded from an extraordinary spirit, so they were done for special purposes: but were never intended, either by God that inspired them, or by those Worthies that did them, for ordinary or general examples. The error is dangerous, from the privileged examples of some few exempted ones to take liberty to transgress the common rules of Life and of Laws. It is most true indeed, the Spirit of God is a free Spirit, and not tied to strictness of rule, nor limited by any bounds of Laws. But yet that free spirit hath astricted thee to a regular course of life, and bounded thee with Laws: which if thou transgress, no pretension of the Spirit can either excuse thee from sin, or exempt thee from punishment. It is not now every way, as it was before the coming of Christ, and the sealing up of the Scripture Canon: God having now settled a perpetual form of government in his Church; and given us a perfect and constant rule, whereby to walk, even his holy word. And we are not therefore now vainly to expect, nor boastingly to pretend a private spirit, to lead us against, or beyond, or but beside the common rule: nay we are commanded to try all preten • ions of private spirits by that common rule. Ad legem & ad testimonium, to the Law, and to the Testimony: at this Test examine and try the spirits, whether they are of God, or no. If anything within us, if anything without us exalt it self against the obedience of this rule; it is no sweet impulsion of the holy spirit of God, but a strong delusion of the lying spirit of Satan.

But is not all that is written, written for our Example? or why else is Phinehas act recorded and commended, if it may not be followed? First, indeed S. Paul saith, All that is written is [ 1] written for our learning: but Learning is one thing, and Example is another; and we learn something from that which we may not follow. Besides, there [ 2] are Examples for Admonition, as well as for Imitation. Malefactors at the place of execution, when they wish the by-standers to take Example by them, bequeath them not Imitation of their courses, what to do ; but Admonition from their punishments, what to shun: Yea thirdly, even [ 3] the commended actions of good men are not ever exemplary in the very substance of the Action it self; but in some virtuous and gracious affections, that give life and luster thereunto. And so this act of Phinehas is imitable: Not that either any private man should dare by his example to usurp the Magistrates office, and to do justice upon Malefactors without a Calling ; or that any Magistrate should dare by his Example, to cut off graceless offenders without a due judicial course: but that every man, who is by virtue of his Calling endued with lawful authority to execute justice upon transgressors, should set himself to it with that stoutness and courage and zeal, which was in Phinehas.

If you will needs then imitate Phinehas, imitate him in that, for which he is commended and rewarded by God, and for which he is renowned amongst men: and that is not barely the Action, the thing done; but the Affection, the zeal wherewith it was done. For that zeal God commendeth him, Num. 25. verse. 11. [ Phinehas the son of Eleazar, the son of Aaron the Priest, hath turned away my wrath from the children of Israel, whilst he was zealous for my sake among them. ] And for that zeal God rewardeth him, Ibid. verse. 13. [ He shall have and his seed after him the Covenant of an everlasting Priesthood, because he was zealous for his God. ] And for that zeal, did posterity praise him: the wise son of Sirac, Eccl. 45. and good old Mattathias upon his death-bed, 1 Macc. 2. And may not this phrase of speech, He stood up and executed judgment, very well imply that forwardness and heat of zeal? To my seeming it may. For whereas Moses and all the Congregation sat weeping (a gesture often accompanying sorrow,) or perhaps, yet more to express their sorrow, lay graueling upon the Earth, mourning and sorrowing for their sin, and for the Plague: it could not be, but the bold lewdness of Zimri in bringing his strumpet with such impudence before their noses, must needs add much to the grief, and bring fresh vexation to the souls of all that were righteous among them. But the rest continued, though with double grief, yet in the same course of humiliation, and in the same posture of body, as before. Only Phinehas, burning with an holy indignation, thought it was now no time to sit still, and weep: but rousing up himself, and his spirits with zeal as hot as fire, he stood up from the place where he was, and made hast to execute judgment.

Here is a rich example for all you to imitate, whom it doth concern: I speak not only, nor indeed so much, to you the Honorable and reverend Judge of this Circuit; of whose zeal to do justice and judgment I am by so much the better persuaded, by how much the eminency of your place, and the weight of your charge, and the expectation of the people doth with greater importunity exact it at your hands: But I speak withal, and most especially to all you, that are in commission of the Peace, and whose daily and continual care it should be, to see the wholesome laws of the Realm duly and seasonably executed. Yea, and to all you also, that have any office appertaining to justice, or any business about these Courts, so as it may lie in you to give any kind of furtherance to the speeding either of Justice in Civil, or of judgment in Criminall causes. Look upon the zeal of Phinehas: observe what approbation it had from God; what a blessing it procured to his seed after him, what glorious renown it hath won him with all after-ages; what ease it did, and what good it wrought for the present state: and think if it be not worthy your imitation. It is good, saith the Apostle, to be zealously affected always in a good thing. And is it not a good thing to do justice, and to execute judgment? nay, Religion excepted (and the care of that is a branch of justice too) do you know any better thing? anything you can do, more acceptable to God, more serviceable to the State, more comfortable to your own souls? If you be called to the Magistracy; it is your own business, as the proper work of your calling: and men account him no wiser than he should be, that sluggeth in his own business, or goeth heartlessly about it. It is the Kings business, who hath entrusted you with it▪ & he is scarce a good subject, that slacketh the Kings business, or doth it to the halves. Nay it is the Lord's business ; for ye judge not for man, but for the Lord, who is with you in the cause and in the judgment: and Cursed is he that doth the Lord's business negligently. That you may therefore do (all under one) your own business, and the Kings business, and the Lord's business, with that zeal and forwardness, which becometh you in so weighty an affaire: lay this pattern before your eyes and hearts? See what Phinehas did: and thereby both examine what hitherto you have done, and learn what henceforth you should do.

First; Phinehas doth not poast off the matter to others: the fervency of his zeal made him willing to be himself the Actor. He harboured no such cool thoughts ; as too many Magistrates do: [Here is a shameful crime committed, by a shameless person, and in a shameless manner: pity such an audacious offender should go unpunished. My heart riseth against him; and much ado I have to refrain, from being myself his executioner, rather than he should carry it away thus. But why should I derive the envy of the fact upon myself, and but gain the imputation of a busy officious fellow, in being more forward than others? A thousand more saw it, as well as I; whom it concerneth as nearly as it doth me: and if none of them will stir in it, why should I? Doubtless my uncle Moses, and my father Eleazar, and they that are in place of authority will not let it pass so; but will call him to account for it, and give him condign punishment. If I should do it, it would be thought but the attempt of a rash young fellow. It will be better discretion therefore to forbear, and to give my betters leave to go before me.] Such pretensions as these would have kept off Phinehas from this noble exploit, if he had been of the temper of some of ours: who owe it to nothing so much as their lukewarmness, that they have at least some reputation of being moderate and discreet men. But true zeal is more forward, than mannerly: and will not lose the opportunity of doing what it ought, for waiting till others begin. Alas, if every man should be so squeamish, as many are; nothing at all would be done. And therefore the good Magistrate must consider, not what others do ; but what both he and they are in conscience bound to do: and though there should be many more joined with him in the same common care, and with equal power, yet he must resolve to take that common affaire no otherwise into his special care, than if he were left alone therein, and the whole burden lay upon his shoulders: As when sundry persons are so bound in one common bond for the payment of one entire sum coniunctim & diuisim, everyone per se in toto & infolidum, that every particular person by himself is as well liable to the payment of the whole, as they all together are. Admit loose or idle people (for who can hold their tongues?) shall for thy diligence say, thou art an hard and austere man, or busiest thyself more, than thou hast [ 1] thank for thy labor. First, that man never cared to do well, that is afraid to hear ill, He that observeth the wind, saith Solomon, shall not sow ; and the words (especially of idle people) are no [ 2] better. Secondly, He maketh an ill purchase, that forgoeth the least part of his duty, to gain a little popularity: the breath of the people being but a sorry plaster for a wounded conscience. Thirdly, [ 3] what a man by strict and severe execution of Justice loseth in the breadth, he commonly gaineth it all and more in the weight, and in the length of his Credit. A kind quiet man ; that carrieth it for the present and in the voice of the multitude: but it is the more solid and the more lasting praise to be reputed in the opinion of the better and the wiser sort a Just man, and a good Patriot, or Common-wealths-man. [ 4] Fourthly, if all should condemn thee for that, wherein thou hast done but well: thy comfort is, thine own conscience shall bestead thee more than a thousand witnesses, and stand for thee against ten thousand tongues, at that last great day, when the hearts of all men shall be made manifest, & every man that hath deserved well shall have praise of God, and not of man.

Secondly, Phinehas as he did not poast off this execution to other men, so he did not put it off to another day. Phinehas might have thought thus [We are now in a religious work, humbling our selves in a public solemn and frequent assembly before the face of God to appease his just wrath against us for our sins: Et quod nunc instat agamus. It would be unseasonable leaving this work now: another time may serve as well to inflict deserved punishment upon that wicked miscreant.] But zeal will admit no put-offs ; it is all upon the spurr, till it be doing what it conceiveth fit to be done. There are no passions of the mind so impetuous, and so impatient of delay as Love and Anger: and these two are the prime ingredients of true zeal. If any man should have interposed for Zimri, and taken upon him to have mediated with Phinehas for his repriuall: I verily think, in that heat he might sooner have provoked his own, than have prorogued Zimries execution. Delayes in anything that is good, are ill: and in the best things, worst. As Wax when it is chafed, and Iron when it is hot, will take impressions: but if the seal or stamp be not speedily put to, the heat abateth, and they return to their former hardness: so the best affections of the best men, if they be not taken in the heat, abate, and lessen, & die. In the administration then of Justice, and the execution of Judgment, where there is Zeal, there will be Expedition: and the best way to preserve Zeal where it is, is to use Expedition. I am not able to say where the want is, or where specially; but certainly a great want there is generally in this Kingdom of Zeal to Justice in some that should have it, if that complaint be as just, as it is common among men that have had suites in the Courts, that they have been wronged with far less damage than they have been righted: there have been so many frustratoriae and venatoriae dilationes (as S. Bernard in his times called them) so many lingering and costly delays used. And for Executing Judgment upon Malefactors; if Phinehas had suffered Zimri to have lived but a day longer, for anything we know the plague might have lasted also a day longer: and why might not tomorrow have been as yesterday with them, and lessened the people's number 23. thousand more: especially their former crying sins having received a new accession of a double guilt, the guilt of Zimries fact, and the guilt of their connivance. No rack should make me confess, that man to be truly zealous of Judgment, who when he hath power to cut him short, shall but so much as reprive a foul and notorious Malefactor ; or grant him any respite or liberty to make his friends, and to sue a pardon. Solomon hath told us, and we find it but too true; Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.

Thirdly ; Phinehas was nothing retarded in his resolution by forecasting what ill-will he might purchase, or into what dangers he might cast himself by executing judgment upon two such great personages. The times were such, as wherein sin had gotten head, and was countenanced both with might and multitude: Zimri was a mighty man, a Prince of a chief house ; and he that should dare to touch him should be like to pull upon himself the enmity of the whole Tribe of Simeon. It seemeth he was confident that his might, and popularity in his own Tribe, would privilege him from the enquiry of the Magistrate; how durst he else have so braued Moses, and the whole Congregation? And the Woman also was the daughter of one of the five Kings of Midian: and could Phinehas think that the death of two such great persons could go unrevenged? All this Phinehas either forecasteth not, or regardeth not. His eye was so fixed upon the glory of God, that it did not so much as reflect upon his own safety: and his thoughts strongly possessed with zeal of the common good, had not any leisure to think of private dangers. Zeal is ever courageous ; and therefore Jethro thought none worthy to be Magistrates, but such as were men of courage: And he hath neither Courage nor Zeal in him befitting a Magistrate, that is afraid to do justice upon a great offender The sluggard saith there is a Lyon in the way: and then he steppeth backward and keepeth aloof off. But the worthy Magistrate would meet with such a Lyon to choose; that he might win awe to God's Ordinance, and make the way passable for others, by tearing such a beast in pieces: and would no more fear to make a Worshipful thief, or a Right worshipful murderer (if such a one should come in his Circuite) an example of Justice, than to twitch up a poor sheepestealer. Great ones will soon presume of impunity, and mean ones too by their example in time learn to kick at authority; if Magistrates be not forward to maintain the dignity of their places, by executing God's Laws without favor or fear. Hitherto of the spirit and zeal of Phinehas ; by occasion of this his former Action or gesture of standing up: There yet remain to be considered the other action, and the success of it; He executed judgment, and the plague was stayed. Both which, because I would not be long, I will join together in the handling; when "I shall have first a little cleared the translation.

But I will not now trouble either you or myself, with farther curiosity in examining translations: because howsoever other translations, that render it praying, or appeasing, may be allowed either as tolerably good, or at least excusably ill; yet this that rendereth it by Executing Judgment is certainly the best, whether we consider the course of the Story it self, or the propriety of the word in the Original, or the intent of the Holy Ghost in this Scripture. And this Action of Phinehas in doing judgment upon such a pair of great and bold offenders was so well pleasing unto God, that his wrath was turned away from Israel, and the plague which had broken-in upon them in a sudden and fearful manner, was immediately stayed thereupon.

Oh how acceptable a sacrifice to God, above the blood of Bulls and of Goats, is the death of a Malefactor slaughtered by the hand of Justice! When the Magistrate, who is 〈 in non-Latin alphabet 〉 , the Minister and Priest of God for this very thing, putteth his knife to the throat of the Beast, and with the fire of an holy zeal for God against sin offereth him up in Holocaustum for a whole burnt offering, and for a peace-offering unto the Lord. Samuel • aith, that to obey is better than sacrifice: and Solomon, that to do justice and judgment is more acceptable to the Lord, than sacrifice. Obedience, that is the prime, and the best sacrifice: and the second best is the punishment of Disobedience. There is no readier way to appease God's wrath against sin, than is the rooting out of sinners: nor can his deputies by any other course turn away his just judgments so effectually, as by faithfully executing of Justice and Judgment themselves.

When Phinehas did this act, the public body of Israel was in a weak state, and stood need of a present and sharp remedy. In some former distempers of the state, it may be they had found some ease by diet, in humbling their souls by fasting ; or by an issue in the tongue or eye, in an humble confession of their sins, and in weeping and mourning for them with tears of repentance. And they did well now to make trial of those remedies again, wherein they had found so much help in former times: especially the remedies being proper for the malady, and such as often may do good, but never can do harm. But alas, fasting, and weeping and mourning before the door of the Tabernacle of the Congregation had not strength enough against those more prevalent corruptions, wherewith the State of Israel was then pestered. This Phinehas saw: who well perceived, that (as in a dangerous pleurisie the party cannot live unless he bleed ; so) if there were any good to be done upon Israel in this their little less than desperate estate, a vein must be opened, and some of the rank blood let-out for the preservation of the rest of the body. This course therefore he tries: and languishing Israel findeth present ease in it. As soon as the blood ran, instantly the grief ceased: He executed judgment, and the plague was stayed.

As God brought upon that people for their sins a fearful destruction: so he hath in his just wrath sent his destroying Angel against us for ours. The sins that brought that plague upon them were Whoredom and Idolatry. I cannot say the very same sins have caused ours. For although the execution of good Laws against both incontinent and idolatrous persons, hath been of late years, and yet is (we all know) to say no more slack enough: yet, (God's holy name be blessed for it) neither Idolatry nor Whoredom are at that height of shameless impudency & impunity among us, that they dare brave our Moseses, and out-face whole Congregations, as it was in Israel. But still this is sure, No plague, but for sin : nor national Plagues, but for National sins. So that albeit none of us may dare to take upon us to be so far off God's counsel, as to say for what very sins most this plague is sent among us: yet none of us can be ignorant, but that besides those secret personal corruptions which are in everyone of us, and whereunto every man's own heart is privy, there are many public and national sins, whereof the people of this Land are generally guilty, abundantly sufficient to justify God in his dealings towards us, and to clear him when he is judged. Our wretched unthankfulness unto God for the long continuance of his Gospel, and our Peace: our carnal confidence and security in the strength of our wooden and watery walls: our riot and excess (the noted proper sin of this Nation) and much intemperate abuse of the good creatures of God in our meats and drinks and disports and other provisions and comforts of this life: our Incompassion to our brethren miserably wasted with War and Famine in other parts of the world: our heavy Oppression of our brethren at home, in racking the rents, and cracking the backs, and grinding the faces of the poor: our cheap and irreuerent regard unto God's holy ordinances of his Word, and Sacraments, and Sabbaths, and Ministers: our Wantonness and Toyishnesse of understanding, in corrupting the simplicity of our Christian Faith, and troubling the peace of the Church with a thousand niceties and novelties and unnecessary wranglings in matters of Religion: and (to reckon no more) that universal Corruption which is in those which (because they should be such) we call the Courts of Justice, by sale of offices, enhauncing of fees, devising new subtleties both for delay and evasion, trucking for expedition, making traps of petty penal statutes, and but Cobwebs of the most weighty and material Laws. I doubt not but by the mercy of God many of his servants in this Land are free from some, and some from all of these common crimes in some good measure: but I fear me, not the best of us all, not a man of us all, but are guilty of all or some of them at least thus far, that we have not mourned for the corruptions of the times so feelingly, nor endeavored the reformation of them to our power so faithfully, as we ought and might to have done.

By these and other sins we have provoked God's heavy judgment against us, and the Plague is grievously broken in upon us: and now it would be good for us to know, by what means we might best appease his wrath, and stay this Plague. Public Humiliations have ever been thought, and so they are, proper Remedies against Public Judgments: To turn unto the Lord our God with all our heart, and with fasting, and with weeping, and with mourning; to sanctify a fast, and call a solemn assembly, and gather the people and elders together; and weep before the door of the tabernacle of the Congregation ; and to let the Priests the Ministers of the Lord weep between the porch and the altar, and to pray the Lord to spare his people, and be not angry with them forever. Never did people thus humble themselves with true lowly penitent and obedient hearts, who found not comfort by it in the mean time, and in the end benefit. And blessed be God who hath put it into the heart of our Moses, with the consent of the Elders of our Israel, by his royal example first, and then by his royal command, to lay upon us a double necessity of this so religious and profitable a course.

But, as our Savior told the young man in the Gospel, who said he had kept the whole Law, Vnum tibi deest, One thing is wanting: so when we have done our best and utmost, fasted and wept and prayed as constantly and frequently as fervently as we can; unless you the Magistrates and Officers of Justice be good unto us, one thing will be wanting still; One main ingredient of singular virtue, without which the whole receipt besides, as precious and sovereign as it is, may be taken, and yet fail the cure. And that is, the severe and fearless and impartial Execution of Judgment. Till we see a care in the God's on earth faithfully to execute theirs; our hopes can be but faint, that the God of heaven will in mercy remove his judgments. If God send a Famine into the land; let holy David do what he can otherwise, it will continue year after year: so long as judgment is not done upon the bloody house of Saul, for his cruelty in slaying the Gibeonites, God will not be entreated for the land. One known Achan, that hath got a wedge of gold by sacrilege or injustice, if suffered, is able to trouble a whole Israel: and the Lord will not turn from the fierceness of his anger, till he have deserved judgment done upon him. If Israel have joined himself unto Baal-Peor so as the anger of the Lord be kindled against them ; he will not be appeased by any means until Moses take the heads of the people, and hang them up before the Lord against the Sun. If the Land be defiled with blood, it is in vain to think of any other course, when God himself hath pronounced it impossible that the Land should be purged from the blood that is shed in it, otherwise than by the blood of him that shed it.

Up then with the zeal of Phinehas, up for the love of God and of his people, all you that are in place of authority. Gird your swords upon your thigh, and with your jauelins in your hand pursue the Idolater, and the Adulterer, and the Murderer, and the Oppressor, and every known offender into his tent, and nail him to the earth, that he never rise again to do more mischief. Let it appear what love you bear to the State, by your hatred to them: and show your pity to us, by showing none to them. The destroying Angel of God attendeth upon you for his dispatch: if you would but set in stoutly, he would soon be gone. Why should either sloth, or fear, or any partial or corrupt respect whatsoever make you cruel to the good, in sparing the bad? or why should you suffer yourselves, for want of courage and zeal to execute judgment, to lose either the opportunity or the glory of being the instruments to appease God's wrath, and to stay his plagues?

But, for that matters appertaining to Justice and Judgment must pass through many hands before they come to yours; and there may be so much iuggling used in conueighing them from hand to hand, that they may be represented unto you many times in much different forms from what they were in truth and at the first: that your care and zeal to execute Justice and Judgment faithfully according to your knowledge, may not through the fault and miscarriage of other men, fail the blessed end and success that Phinehas found; I desire that every of them also as well as you would receive the word of Exhortation, each in his place and office to set himself uprightly and impartially as in the sight of God to advance to the utmost of his power the due course and administration of Justice. And for this purpose, by occasion of this Scripture, which pointeth us to the End of these assemblies; I shall crave leave to reflect upon another, which giveth us sundry particular directions conducing to that End. And it is that Scripture, whereinto we made some entrance the last Assizes, and would have now proceeded farther, had not the heavy hand of God upon us in this his grievous visitation led me to make choice rather of this Text, as the more seasonable. That other is written in Exod. 23. the three first verses. [ Thou shalt not raise a false report: Put not thine hand with the wicked to be an unrighteous witness. Thou shalt not follow a multitude to do evil: neither shalt thou speak in a cause to decline after many to wrest judgment. Neither shalt thou countenance a poor man in his cause. ] Wherein were noted five special Rules, shared out among five sorts of persons; the Accuser, the Witness, the Iurer, the Pleader, the Officer. I will but give each of them some brief intimation of their duty, from their several proper rules; and conclude.

If thou comest hither then as a Plaintiffe, or other Party in a civil cause, or to give voluntary Information upon a Statute, or to prosecute against a Malefactor, or any way in the nature of an Accuser: Let neither the hope of gain or of any other advantage to thyself, nor secret malice or envy against thine adversary, nor thy desire to give satisfaction to any third party, sway thee beyond the bounds of truth and equity no not a little; either to devise an untruth against thy neighbor of thine own head, or by an hard construction to deprave the harmless actions or speeches of others, or to make them worse than they are by unjust aggravations ; or to take advantage of letters and syllables to entrap innocence without a fault. When thou art to open thy mouth against thy brother, set the first Rule of that Text as a watch before the door of thy lips, Thou shalt not raise a false report.

If thou comest hither secondly, to be used as a Witness ; perhaps Graecâ fide, like a down-right knight of the post, that maketh of an oath a jest, and a pastime of a deposition; or dealt withal by a bribe, or suborned by thy landlord or great neighbor, or egged on with thine own spleen or malice, to swear and forswear as these shall prompt thee; or to enterchange a deposition with thy friend as they used to do in Greece, Hodie mihi, cras tibi, swear thou for me today, I will swear for thee tomorrow; or tempted with any corrupt respect whatsoever, by thy word or oath to strengthen a false and unrighteous report: When thou comest to lay thy hand upon the book, lay the second Rule in that Text to thy heart, Put not thy hand with the wicked to be an unrighteous witness. Though hand join in hand the false Witness shall not be unpunished.

If thou comest hither thirdly, to serve for the King upon Graund Inquest, or between party and party, in any cause whatsoever (like those selecti judices among the Romans, whom the Praetor for the year being was to nominate, and that upon oath, out of the most able and serviceable men in his judgment, both for estate, understanding, and integrity;) or to serve upon the Tales, perhaps at thine own suite to get something toward bearing charges for thy journey; or yoked with a crafty or a willful foreman that is made beforehand, and a mess of tame after-men withal, that dare not think of being wiser than their leader; or unwilling to stickle against a major part, whether they go right or wrong; or resolved already upon the Verdict, no matter what the Evidence be: Consider what is the weight and religion of an Oath. Remember that he sinneth not less, that sinneth with company. Whatsoever the rest do, resolve thou to do no otherwise, than as God shall put into thy heart, and as the evidence shall lead the. The third Rule in that Text must be thy rule, Thou shalt not follow a multitude to do evil. They are silly, that in point either of Religion or Justice, would teach us to measure either Truth, or Right, by multitudes.

If thou comest hither fourthly as to thine harvest, to reap some fruit of thy long and expencefull study in the Laws, and to assist thy Client and his Cause with thy Counsel, Learning, and Eloquence: think not, because thou speakest for thy Fee, that therefore thy tongue is not thine own, but thou must speak what thy Client will have thee speak, be it true, or false; neither think, because thou hast the liberty of the Court, and perhaps the favor of the Judge, that therefore thy tongue is thine own, and thou mayest speak thy pleasure to the prejudice of the Adversaries person or cause. Seek not preposterously to win the name of a good Lawyer, by wresting and perverting good Laws: or the opinion of the best Counselor, by giving the worst and the shrewdest counsel. Count it not, as Protagoras did, the glory of thy profession, by subtlety of wit and volubility of tongue to make the worse cause the better: but like a good man, as well as good Orator, use the power of thy tongue and wit to shame impudence and protect innocence, to crush oppressors, and succor the afflicted, to advance Justice and Equity, and to help them to right that suffer wrong. Let it be as a ruled case to thee in all thy pleadings, Not to speak in any cause to wrest judgment.

If lastly, thou art in any place or office of service, or trust, or command, or attendance about the Courts: rejoice not as if it were now in thy power, to do a friend a courtesy, or a foe a spite. Do not show a cast of thy office, for the promise or hope of a reward in helping a great offender out of the Briars. Compel not men that have been long weather-beaten in the Maine, and are now arrived at the haven of their business, to wither for their pasports, until they have offered some sacrifice to that great Diana Expedition. Let no fear, or hope, or bribe, or letter, or envy, or favor, no not charity it self and compassion to the poverty or distressednesse of any, make you partial for the Person to disregard the Cause. If you would be charitable to the poor, give them from your own, but do not carue them from another's trencher. To relieve a poor man in his wants, is the proper office of Charity: but Justice must have no eyes to see, nor bowels to yearn, at the wants of any man. Be he rich or poor, that bringeth his cause hither; Currat lex, Let him find such as he bringeth; let him have, as his cause deserveth. The last of those Rules must be thine, Thou shalt not countenance, no not a poor man in his Cause.

If any of these to whom I have now spoken, Accusers, Witnesses, Iurers, Pleaders, Officers, shall transgress these rules to the perverting of Justice: our refuge must be next under God to you that are the Magistrates of Justice, and sit upon the Bench of Judicature. At your gravity and authority we must take sanctuary, against them that pursue us wrongfully, as at the horns of the Altar. It is your Duty, (or if it be, as to most men it is, a more pleasing thing, to be remembered of their Power, than of their Duty ) it is in your power, if not to reform all the abuses and corruptions of these persons; yet to curb their open insolencies, and to contain them at least within modest bounds. Nay, since I have begun to magnify your power: let me speak it with all due reverence to God and the King, there is no power so great, over which (in a qualified sense) you have not a greater power. It is in your power; to bear up the pillars of the State, when the land is even dissolved, and the pillars thereof grown weak: for that is done by judging the Congregation according to right, Psal. 75. In yours; to make this yet flourishing Country and Kingdom glorious or despicable: for righteousness exalteth a Nation, but sin is a reproach to any people, Prov. 14. In yours; to settle the throne upon the King, and to entaile it by a kind of perpetuity unto the right heir for many succeeding generations: for the Throne is established by Justice, Prov. 16. In yours; to discharge God's punishing Angel, who now destroyeth us with a grievous destruction, and by unsheathing your sword to make him sheathe his: as here in my Text, Phinehas stood up, and executed judgment, and the plague ceased. In yours; though you be but God's on earth, and in these Courts, mortal and petty gods, yet to send Prohibitions into the Court of Heaven, and there to stop the judgments of the great and Eternal God before they come forth, yea and when the decree is gone forth, to stay execution. In a word, as it was said to Jeremiah, but in another sense, You are set over Nations and over Kingdoms to root out, and to destroy, to build, and to plant. Only then be entreated, to use that power God hath given you, unto edification, and not unto destruction. And now have I done my message. God grant unto all of us, that by our hearty sorrow and repentance for our sins past, by our steadfast resolutions of future amendment, and by setting our selves faithfully and uprightly in our several places and callings to do God and the King and our Country service, in beating down sin, and rooting out sinners ; we may by his good grace and mercy obtain pardon of our sins, and deliverance from his wrath, and be preserved by his power through faith unto salvation. Now to God the Father, the Son, &c.

THE FIRST SERMON.

T He History of this whole Chapter affordeth matter of much Varietie and Use: but no passage in it so much either of Wonder or Comfort, as this in the close of the whole both Story and Chapter. That there should be Mightie-ones sick with longing after their meaner neighbors vineyeards; That there should be crafty heads to contrive for greedy Great-ones what they unjustly desire; That there should be officious Instruments to do a piece of legal injustice, upon a Great man's letter; That there should be Knights of the poast to depose anything though never so false, in any cause though never so bad, against any man though never so innocent ; That an honest man cannot be secure of his life, so long as he hath anything else worth the losing: here is instance in the f • re-part of the Chapter of all this in Ahab sickening, and Jezebel plotting, and the Elders obeying, and the Witnesses accusing, and poor Naboth suffering. But what is there in all this, singularly either Strange or Comfortable? All is but Oppression: Active, in the rest; Passive, in Naboth. And what wonder in either of these? — stupet haec, qui iam post terga reliquit Sexaginta annos? himself may pass for a wonder, if he be of any standing, or experience in the world, that taketh either of these for a wonder. And as for matter of Comfort: there is matter indeed, but of Detestation in the one, of Pity in the other; in neither of Comfort.

To pass by other Occurrents also in the later part of the Chapter, as, That a great Oppressor should hug himself in the cleanly carriage & fortunate success of his damned plots and witty villainies; That a weak Prophet should have heart and face enough to proclaim judgment against an Oppressing King in the prime of his Iollitie; That a bloody Tyrant should tremble at the voice of a poor Prophet ; and the rest, (some of which we shall have occasion to take-in incidentally in our passage along:) mark we well but this close of the Chapter in the words of my Text; and it will be hard to say, whether it contain matter more Strange, or more Comfortable. Comfortable: in that God's mercy is so exceedingly magnified; and such strong assurance given to the truly penitent of finding gracious acceptance at the hands of their God, when they find him so apprehensive of but an outward enforced semblance of Contrition from the hands of an Hypocrite. Strange: in that God's Mercy is here magnified, even to the hazard of other his divine perfections; his Holiness, his Truth, his Justice. For each of these is made in some sort questionable, that so his mercy might stand clear and vnquestioned. A rotten-hearted Hypocrite [ 1] humbleth himself outwardly, but repenteth not truly: and God accepteth him, and rewardeth him. Here is God's Mercy ; in giving respect to one that ill deserved it: but where is his Holiness the while, (being a God of pure eyes, that requireth truth in the inward parts, and will not behold iniquity ;) thus to grace Sin, and countenance Hypocrisy? A fearful judgment is denounced [ 2] against Ahab's house for his Oppression: but upon his humiliation, the sentence, (at least part of it,) is reversed. Here is Mercy still; in revoking a sentence of destruction: and if somewhat may be said for his Holiness too, because it was but a temporal and temporary favor, yet where is his Truth the while, (being a God that cannot lie ; and with whom is no variableness, neither so much as the bare shadow of turning ;) thus to say and unsay, and to alter the thing that is gone out of his lips? A Judgment is deserved by the Father: upon his [ 3] humiliation, the execution is suspended during his life, and lighteth upon the Son. Here is yet more Mercy ; in not striking the Guilty: and if somewhat may be said for God's Truth too, because what was threatened, (though not presently,) is yet at last performed; yet where is his Justice the while, (being a God that without respect of persons rendereth to every man according to his own works, and will not acquit the guilty, neither condemn the innocent ;) thus to sever the Guilt & the Punishment, and to lay the Judgment which he spareth from the Father upon the Son, from the more wicked Father upon the less wicked Son?

Thus God, to magnify the riches of his Mercy, is content to put his Holiness, and his Truth, and his Justice to a kind of venture. That so his afflicted ones might know, on what object especially to fasten the eyes of their souls: not on his Holiness, not on his Truth, not on his Justice ; not only, nor chiefly on these, but on his Mercy. He seeketh more general glory in, and would have us take more special knowledge of, and affordeth us more singular comfort from his Mercy, than any of the rest: as if he desired we should esteem him unholy, or untrue, or unjust, or anything, rather than unmerciful. Yet is he neither unholy, nor untrue, nor unjust, in any of his proceedings with the sons of men: but righteous in all his ways, and holy in all his works, and true in all his words. And in this particular of his proceedings with King Ahab at this time, I hope by his blessed assistance so to acquit his Holiness and Truth and Justice from all sinister imputations; as that he may be not only magnified in his mercy, but justified also in the rest, and clear when he is judged: as we shall be thereunto occasioned now and hereafter in the handling of this Scripture. Wherein are three main things considerable. First, the Ground, or rather the Occasion of God's dealing so favorably with Ahab: namely, Ahab's humiliation; [Seest thou how Ahab humbleth himself before me? because he humbleth himself before me, I will not &c.] Secondly, the great Favor shown to Ahab thereupon: namely, the suspension of a Judgment denounced; [ I will not bring the evil in his days.] Thirdly, the Limitation of that favor: it is but a suspension for a time, no utter removal of the judgment; [ But in his sons days will I bring the evil upon his house. ] Wherein we shall be occasioned to inquire; how the first of these may stand with God's Holiness ; the second with his Truth ; the third with his Justice. And first of Ahab's humiliation: Seest thou how Ahab humbleth himself before me?

This Ahab was King of Israel, that is, King over those ten Tribes, which revolted from Rehoboam the son of Solomon, and clave to Jeroboam the son of Nebat. Search the whole sacred story in the books of Kings and Chronicles ; and (unless we will be so very charitable as, notwithstanding many strong presumptions of his Hypocrisy, to exempt Jehu the son of Nimshi, and that is but one of twenty;) we shall not find in the whole List and Catalogue of the Kings of Israel, one good one, that clave unto the Lord with an upright heart. Twentie Kings of Israel; and not one, (or but one,) good: and yet than this Ahab, of the twenty, not one worse. It is said in the sixteenth Chapter of this book, that Ahab the son of Omri did evil in the sight of the Lord above all that were before him, at verse 30; & at verse 33. that he did more to provoke the Lord God of Israel to anger, than all the Kings of Israel that were before him: and at verse 25. of this Chapter, that there was none like unto Ahab, which did sell himself to work wickedness in the sight of the Lord. An Oppressor he was, and a Murderer, and an Idolater, and a Persecuter of that holy Truth, which God had plentifully revealed by his Prophets, and powerfully confirmed by Miracles, and mercifully declared by many gracious deliverances (even to him) in such manner as that he could not but know it to be the Truth ; and therefore an Hypocrite: and in all likelihoood, an obstinate sinner against the holy Ghost, and a Castaway.

This is Ahab: this the man. But what is his carriage? what doth he? he humbleth himself before the Lord. [ Seest thou how Ahab humbleth himself before me? ] The manner and occasion of his humbling, is set down a little before; at verse 27. And it came to pass, when Ahab heard those words (the words of Elijah the Prophet, dealing plainly and roundly with him for his hateful Oppression and Murder) that he rent his clothes, and put sack-cloth upon his flesh, and fasted, and lay in sack-cloth, and went softly. And that is the humbling here spoken and allowed of: and for which God here promiseth, that he will not bring the evil in his days. Lay all all this together; the man, and his ill conditions, and his present carriage, with the occasion and success of it: and it offereth three notable things to our consideration. See first ; how [ 1] far an Hypocrite, a Castaway may go in the outward performance of holy duties, and particularly in the practice of Repentance: here is Ahab humbled; such a man, and yet so penitent. See again secondly ; how deep God's word, though in the [ 2] mouth but of weak instruments, when he is pleased to give strength unto it, pierceth into the consciences of obstinate sinners, and bringeth the proudest of them upon their knees, in despite of their hearts: here is Ahab quelled by Elijah ; such a great one, by such a weak one. See yet again thirdly ; how prone God is to mercy, and how ready [ 3] to apprehend any advantage (as it were) and occasion to show compassion: here is Ahab humbled, and his judgment adiourned; such a real substantial favor, and yet upon such an empty shadow of repentance. Of these three at this time in their order: and of the first, first.

An Hypocrite may go very far in the outward performances of holy duties. For the right conceiving of which assertion; Note first, that I speak not now of the common graces of Illumination, and Edification, and good dexterity for the practicing of some particular Calling; which gifts, with sundry other like, are oftentimes found even in such apparently wicked and profane men, as [ 1] have not so much as the form (much less the power) of godliness: but I speak even of those Graces, which de totâ specie (if they be true and sincere) are the undoubted blessed fruits of God's holy renewing Spirit of sanctification, such as are Repentance, Faith, Hope, Joy, Humility, Patience, Temperance, Meekness, Zeal, Reformation, &c. in such as these Hypocrites may go very far, as to the outward semblance, and performance. [ 2] Note secondly, that I speak not, of the inward power and reality of these graces; for Castawayes and Hypocrites, not having union with God by a lively faith in his Son, nor communion with him by the effectual working of his spirit, have no part nor fellowship in these things, which are proper to the chosen and called of God, and peculiar to those that are his peculiar people: but I speak only of the outward performances, and exercises of such actions, as may seem to flow from such spiritual graces habitually rooted in the heart; when as yet they may spring also (and, when they are found in unregenerate men, do so spring) from Nature, perhaps moralized, or otherwise restrained, but yet unrenewed by saving and sanctifying [ 3] Grace. Note thirdly, that when I say an Hypocrite may go very far in such outward performances; by the Hypocrite is meant not only the gross or formal Hypocrite, but every natural and unregenerate man, (including also the Elect of God before their effectual calling and conversion,) as also Reprobates and Castawayes for the whole time of their lives: all of which may have such fair semblances of the forenamed Graces, and of other like them; as not only others (who are to judge the best by the Law of Charity,) but themselves also, through the wretched deceitfulness of their own wicked and corrupt hearts, may mistake for those very Graces they resemble.

The Parable of the seed sown in the stony ground, may serve for a full both declaration and proof hereof: which seed is said to have sprouted forth immediately, springing up forthwith after it was sown; but yet never came to good, but speedily withered away, because for want of deepness of earth it had not moisture enough to feed it to any perfection of growth and ripeness. And that branch of the Parable our blessed Savior himself in his exposition applieth to such hearers ; as when they hear the word immediately received it with gladness, and who so forward as they to repent, and believe, and reform their lives? but yet all that forwardness cometh to nothing, they endure but for a short time, because they have no root in themselves, but want the sap and moisture of Grace to give life and lasting to those beginnings and imperfect offers and essays of goodness, they made show of. Here are good affections (to see to) unto the good word of God, they receive it with joy ; it worketh not only upon their judgments, but it seemeth also to rejoice, yea after a sort to ravish their hearts, so as they feel a kind of tickling pleasure and delight in it; which the Apostle calleth tasting of the heavenly gift, and the good word of God, and the powers of the world to come, Heb. 6. And as they receive the seed joyfully, so it appeareth quickly ; it springeth up anon in the likeness of Repentance and Faith and Obedience and newness of life. They may be touched with a deep feeling of their sins; and with heavy hearts and many tears confess and bewail them; and not only promise, but also purpose amendment. They may be superficially affected with, and find some overly comfort and refreshing from, the contemplation of those gracious promises of mercy and reconciliation and salvation which are contained in the glorious Gospel of our Lord Jesus Christ; and have some degrees of persuasion that those promises are true, and some flashes of confidence withal of their own personal interest therein. They may reform themselves in the general course of their lives in sundry particulars: refraining from some gross disorders, and avoiding the occasions of them, wherein they have formerly lived and delighted, and practicing many outward duties of Piety and Charity, conformably to the letter of the Laws of both Tables: and misliking and opposing against the common errors or corruptions of the times and places wherein they live; and all this to their own and others thinking, with as great zeal unto godliness, and as thorough indignation against sin, as any others. All this they may do: and yet all the while be rotten at the heart; wholly carnal and vn-renewed; quite empty of sound Faith, and Repentance, and Obedience, and every good grace; full of damnable Pride and Hypocrisy ; and in the present state of damnation, and in the purpose of God Reprobates and Castawayes.

Examples hereof we have, in Saul's care for the destroying of Witches; in Jehu's zeal in killing Baals Priests; in Herod's hearing of John the Baptist gladly, and doing many things thereafter; and, to omit others, in this wicked King Ahab's present fit of Repentance and Humiliation.

Now if men may go thus far, and yet be in the state of damnation: what hope then (First) of heaven, for such profane ungodly wretches, as are so far from having the power, as that they have not so much as the least show of godliness? What will become of those, that sit them down in the chair of scorners, and despise the good word of God, and make a scoff of those men that desire to square their lives by that rule; when some of them, that hear it gladly, and receive it with joy, and are content to be ordered by it in many things, shall yet go to hell? Certainly Ahab and Herod, and such cursed miscreants shall rise up in judgment against these men and condemn them: and they shall have their portion with Hypocrites shall I say? Alas, woeful is their case, if their portion fall but there: but let them take heed lest their portion be not so good as the Hypocrites; and that it be not ten times easier for Ahab and Herod, and the whole crew of such Hypocrites, at the day of judgment, than for them.

Secondly ; what a stark shame would it be for us, who have received the first fruits of the Spirit, not to bring forth the fruits of that spirit in some good abundance, in the frequent and comfortable and actual exercises of those habitual graces that are in us, of Faith, Repentance, Love, Reformation, Zeal, and the rest: seeing the counterfeits of these graces are oftentimes so eminent, even in Hypocrites and Castawayes? Shall a piece of rotten wood, or a glow-worm shine so bright in the dark; and our holy lamps, fed with oil from heaven, burn so dim? Nay, let our lights also, as well as theirs, shine before men ; yea and outshine theirs too: that men may see our truly good works, as well as their seeming ones, and glorify our Father which is in heaven. Although all be not gold that glistereth: yet pity it is, that true gold should gather rust, and lose the luster for want of using; when Brasse and Copper and baser metals are kept bright with scouring. Let not blear-eyed Leah have cause to rejoice against beautiful Rachel, or to insult over her barrenness: neither let us who profess • our selves to be Wisedomes children, suffer our selves to be out-stripped by Natures brats, in justifying our Mother. Rather let their splendida peccata provoke us to a godly jealousy and emulation, and spurr us up to the quickening of those Graces God hath given us: that the power of Godliness in us, may be at least as fruitful in all outward performances, as the show of it is in them.

Thirdly, this should teach us caution in our judging of other men's estates. We are apt to offend both ways. If we see a man overtaken with some gross scandalous sin; as Drunkenness, Adultery, Oppression, or Periurie ; but especially if he live long therein: by and by he is a Reprobate with us; or at least he is not yet in the state of Grace. Thus we speak, thus we judge: but we consider not the whilst, how far and how long God in his holy wisdom may suffer foul temptations to prevail against his Chosen ones. On the other side, if we see a man forward in the duties of Religion, charitably affected to the poor, just & upright in his dealings with men, stoutly opposing against common corruptions, suffering for the profession of the truth: by and by he is a Saint with us; and we stick not sometimes in our folly to wish that our souls might speed as that man's soul at a venture. But we consider not the whilst, how far the force of Natural Conscience, and common Moral Grace (if you will allow me to speak so improperly) may lead a man onward unto all outward performances, who was yet never effectually called, nor truly sanctified. And yet, busy fools th • t we are, we cannot keep our selves in our own bounds; but we must be meddling with God's prerogative, and thrusting our selves into his chair ; and be judging of our brethren, whose hearts we are so far from knowing, as that we are scarce well acquainted with our own. But what have we to do either with one or other? what lawful commission have we at all to judge? or what certain evidence have we, whereby to judge? Infallible signs we cannot have from any outward things, either of the want, or of the having of grace, in other men: yet of the two, far more pregnant probabilities of the want than of the having of grace. Because there may be such an open course held in evil things, as we may justly doubt whether such a course can stand with grace, or no: whereas there cannot be any course held in good things outwardly, but such as may stand with Hypocrisy. What are we then to do? Even this: to use the judgment of Probabilitie, hoping with cheerfulness that there is Grace, where we see comfortable signs of it; and to use the judgment of Charity, still hoping the best (though not without some fear,) that there may be Grace, where we see fearful signs of the want of it. But for the judgment of Infallibility either pro or con, what sinful man dareth challenge that unto himself; unless it be that man of sin, who hath nestled himself higher than into Peters Chair, into the Throne of God, sitting in the Temple of God, and there determining as God, and with his breath damning and sainting whom he listeth? But let him go: and let this be our direction in this point. Think we comfortably, where we see no reason to the contrary: Hope we charitably, even where we do see some reason to the contrary. But judge we neither way peremptorily and definitively, whatsoever probabilities we see either way: since we know not how far a sanctified believer may fall into the snares of sin ; nor how far a graceless Hypocrite may go in the show of Godliness. That is the third Use.

The last and main Inference, is for self-trial. For if a man may go thus far, and yet be an Hypocrite, be a Castaway: it will concern everyone of us, as we desire to have comfortable, both assurance of present Grace, that we are not Hypocrites, and hope of future Glory, that we are not Castawaies ; so to be district in making Trial, whether those Graces that seem to be in us be true, or but counterfeit, and whether the acts thereof be fruits of sincerity, or but of hypocrisy. Let us not therefore flatter our selves, or be too jolly upon it, if we find in our selves some shows of Godliness ; but let us rather labor to find out, whether there be in us the power and life of Godliness or no. For there is a kind of righteousness such as it is, an outward formal righteousness in Scribes, and Pharisees, and Hypocrites : but that will not serve the turn; unless our righteousness exceed theirs, we shall in no case enter into the Kingdom of Heaven. Beloved, Hypocrisy is spun of a fine thread; and is not easily discerneable, without very diligent Examination. And things are not to be measured by the outward show, or by the lump and bulk ; but by an exacter rule, whether they be true, or no. Dost thou hear the word of God with Joy, doest thou bewail thy sins with tears, doest thou avoid gross sins with care, doest thou oppose against common corruptions with zeal? These are indeed comfortable signs, but no infallible evidences of Grace: for what is there in all this, which Ahab, and Saul, and Herod, and Judas, and other Hypocrites, either have not, or might not have done? But, if not by these fruits; by what other means then may a man come to know the sanctification of his heart, and the sincerity of these affections? Divines in their Treatises and Writings have set down sundry notes and marks, whereby to make this trial: but I would especially commend to your observation, two only out of all that variety, which two are indeed as good as a thousand; namely, Integrity and Constancy: for these two are never in the Hypocrite.

First, for Integrity. The Hypocrite (we heard) might go far in hearing, in believing, in sorrowing, in reforming, in suffering: but his affections herein, (for so much as they spring not from true Faith, and the conscience of that Obedience he oweth to God, but from other respects,) are partial in all those Duties; and carry him so far only, as those false grounds, which first gave motion to those affections, lead him, and no farther. He receiveth the word with joy, so far as it tickleth the ear with choycenesse of phrase, and variety of elocution; so far as it fitteth with his humor, and keepeth fair and far off from meddling with his bosom-sin: but he is not equally delighted with every part, and with every point of God's word and truth. If the right string be touched, if his sweet darling-sin be stirred; that is harsh to him, he findeth no music in that: rub him where he is galled, and he kicketh at it. Herod heard John the Baptist gladly, and did many things willingly: but when his incestuous marriage was meddled withal; then the Fox was uncased, and the Hypocrite appeared in his own colors, and the Baptist lost first his liberty, and then after his head for his labor. And the young man, when Christ told him, what he must do to inherit eternal life, in the general, [ Keep the Commandments, &c. ] was no doubt, a jolly iocund man, [ All these have I kept from my youth up: ] but when Christ hitteth him home, and presseth upon his particular corruption [ One thing is wanting, &c. ] this nipped him in the head, and struck cold to his heart, and (the Text saith) he went away sorrowful. And ever mark it, in something or other the Hypocrite bewrayeth himself what he is; if not to the observation of others, yet at least sufficiently for the conviction of his own heart, if he would not be wanting to himself in the due search and trial of his heart. A man's blood riseth, when he heareth a stranger swear an Oath: but if the same man can hear his prentice lie, and equiuocate, and cosen, and never move at it; let him not be too brag of his zeal: his coldness here discovereth the other to have been but a false fire, and a fruit, not of true zeal, but of Hypocrisy. A Jesuit maketh scruple of disclosing an intented treason, revealed to him in confession; but he maketh no bones of laying a powder-plot, or contriving the Murder of an anointed King: a Pharisee is very precise in tithing Mint and Cumin ; but balketh justice and mercy: One straineth at a gnat and swalloweth a cammell ; maketh conscience of some petty sins, neglecting greater: Another casteth out a beam, but feeleth not a mote ; maketh conscience of some greater sins, neglecteth smaller. Shame of the world, and the cry of the people, maketh him forbear some sins; an eye to his own private and secret ends, other some; fear of temporal punishment, or (it may be) eternal, other some; hope of some advantage another way, as in his credit, profit, &c. other some; the terrors of an affrighted conscience, other some: but if in the mean time there be no care, nor scruple, nor forbearance of other sins, where there appeareth no hindrance from these or the like respects; all is naught, all is but counterfeit and damnable hypocrisy. The rule never faileth, Quicquid propter Deumfit, aequaliter fit. True obedience, as it disputeth not the command, but obeyeth cheerfully ; so neither doth it divide the command, but obeyeth equally. David had wanted one main assurance of the uprightness of his heart, if he had not had an equal and universal respect to all God's Commandments. That is the first note of Sinceritie; Integrity.

The other is Constancy ; continuance, or lasting. The seeming Graces of Hypocrites may be as forward, and impetuous for the time, as the true Graces of the sincere believer; nay more forward oftentimes: as in the stony ground, the seed sprang up so much the sooner, by how much it had the less depth of earth. But the very same cause, that made it put up so soon, made it wither again as soon; even because it wanted deepness of earth. So the Hypocrite, when the fit taketh him, he is all on the spurr ; there is no way with him, but a new man he will become out of hand, yea that he will; Momento turbinis. But he setteth on too violently, to hold out long: this reformation ripeneth too fast, to be right spiritual fruit: as an horse that is good at hand, but naught at length, so is the Hypocrite ; free and fiery for a spurt, but he iadeth and tyreth in a journey. But true Grace all to the contrary; as it ripeneth for the most part by leisure, so it ever lasteth longer: as Philosophers say of Habits, that as they are gotten hardly, so they are not lost easily. We heard but now, that the Faith, Repentance, Reformation, Obedience, Joy, Sorrow, Zeal, and other the graces and affections of Hypocrites, had their first motion and issue from false and erroneous grounds; as Shame, Fear, Hope, and such respects. And it thence cometh to pass, that where these respects cease, which gave them motion; the graces themselves can no more stand, than a House can stand, when the foundation is taken from under it. The boy that goeth to his book, no longer than his Master holdeth the rod over him; the Masters back once turned, away goeth the book, and he to play: and right so is it with the Hypocrite. Tak away the rod from Pharaoh ; and he will be old Pharaoh still. And Ahab, here in this Chapter thus humbled before God at the voice of his Prophet; this fit once past, we see in the next Chapter, regardeth neither God nor Prophet, but through unbelief disobeyeth God, and imprisoneth the Prophet. Now then, here is a wide difference between the Hypocrite ▪ and the Godly man. The one doth all by fits, and by starts, and by sudden motions and flashes: whereas the other goeth on fairly and soberly in a settled constant regular course of Humiliation and Obedience. Aristotle hath excellently taught us, to distinguish between colors that arise from passion, and from complexion. The one, he saith, is scarce worth the name of a Quality or Colour ; because it scare giveth denomination to the subject wherein it is. If Socrates be of a pale, or an high-coloured complexion, to the question [ Qualis est Socrates? What a like man is Socrates? ] it may be fitly answered (saith Aristotle) that he is a pale man, or that he is an high-coloured man. But when a man of another complexion, is yet pale for fear, or anger, or red with blushing ; we do not use to say, neither can we say properly, that he is a pale man, or a high-coloured man. Accordingly we are to pronounce of those good things that sometimes appear in Hypocrites. We call them indeed Graces, and we do well, (because they seem to be such, and because we in Charity are to hope that they be such, as they seem:) but they are in true judgment nothing less than true graces, neither should they indeed (if we were able to discern the falseness of them) give denomination to those hypocrites in whom they are found. For why should a man from a sudden and short fit of Repentance, or Zeal, or Charity, or Religion, be called a Penitent, or a Zealous, or a Charitable, or a Religious man; more than a man for once or twice blushing an high-coloured man? Then are Graces true, when they are habitual, and constant, and equal to themselves. That is the second Note; Constancy.

I will not trouble you with other Notes, besides these. Do but lay these two together; & they will make a perfect good Rule for us to judge our own hearts by, and to make trial of the sincerity of those good things, that seem to be in us. Measure them not by the present heat, (for that may be as much, perhaps more, in an Hypocrite, than in a true believer ;) but by their Integrity, and Constancy. A man of a cold complexion hath as much heat, in a sharp fit of an Ague, as he that is of a hot constitution, and in health; and more too: his blood is more enflamed, and he burneth more. But whether do you think is the more kindly heat; that which cometh from the violence of a Fever, or that which ariseth from the condition of a man's Temper? No man maketh doubt of it, but this is the more kindly, though that may be more sensible and intense. Well then; a man findeth himself hot in his body, and fain he would know, whether it be Calor praeter naturam, or no; whether a kindly and natural heat, or else the fore-runner or symtome of some disease. There is no better way to come to that knowledge, than by these two Notes; Vniuersality, and Constancy. First for Vniuersality ; Physicians say of heat, and sweat, and such like things, Vniuersalia salutaria, partialia ex morbo. If a man be hot in one part, and cold in another; as if the palms of his hands burn, and the soles of his feet be cold; then all is not right: but if he be of an indifferent equal heat all over, that is held a good sign of health. Then for Constancy and Lasting; If the heat come by fits and starts, and paroxysmes, leaping eftsoons and suddenly out of one extreme into another, so as the party one while gloweth as hot as fire, another-while is chill and cold as ice, and keepeth not at any certain stay; that is an ill sign too, and it is to be feared there is an Ague either bred, or in breeding: but if he continue at some reasonable certainty, and within a good mediocrity of heat and cold; it is thought a good sign of health. As men judge of the state of their bodies ; by the like rule judge thou of the state of thy soul. First, for integrity and universality. Is thy Repentance, thy Obedience, thy Zeal, thy Hatred of sin, other graces in thee Universal? equally bent upon all good, equally set against all evil things? it is a good sign of Grace and Sanctification in the heart. But if thou repentest of one sin, and persistest in another; if thou obeyest one commandment, and breakest another; if thou art zealous in one point, and cool in another; if thou hatest one vice, and lovest another: flatter not thyself too much; thou hast reason to suspect all is not found within. Then for Continuance and Lasting. I deny not, but in case of prevailing temptations, the godly may have sometimes uncomfortable and fearful intermissions in the practice of godliness; which yet make him not altogether Gracelesse: as a man may have sometimes little distempers in his body, through misdyet or otherwise, & yet not be heart-sick; or greater distempers too sometimes to make him sick, and yet be heart whole. But yet if for the most part, and in the ordinary constant course of thy life, thou hast the practice of Repentance, and Obedience, and other fruits of grace in some good comfortable measure; it is a good sign of Grace, and Sanctification in the heart. But if thou hast these things only by fits and starts and sudden moodes ; and art sometimes violently hot upon them, other sometimes again, and oftener, key-cold: presume not too much upon shows, but suspect thyself still of Hypocrisy, and Insincerity ; and never cease by repentance and prayer and the constant exercise of other good graces to Physic and Dyet thy soul, till thou hast by God's goodness put thyself into some reasonable assurance, that thou art the true child of God, a sincere believer, and not an Hypocrite ; as Ahab here, notwithstanding all this his solemn humiliation, was. Here is Ahab, an Hypocrite; and yet humbled before the Lord.

But yet now, this Humiliation such as it was, what should work it in him? That we find declared at verse 27. [ And it came to pass, that when Ahab heard these words, &c. ] There came to him a message from God, by the hand of Elijah ; and that was it that humbled him. Alas, what was Elijah to Ahab? a silly plain Prophet to a mighty King? that he durst thus presume to rush boldly and unsent-for into the presence of such a potent Monarch, who had no less power, and withal more color, to take away his life, than Naboth's ; and that when he was in the top of his jollity, solacing himself in the new-taken possession of his new-gotten Vineyard; and there to his face charge him plainly with, & shake him up roundly for, and denounce God's judgments powerfully against, his bloody abominable oppressions? We would think, a Monarch nusled up in Idolatry, and accustomed to blood, and hardened in Sin and Obstinacy, should not have brooked that insolency from such a one as Elijah was, but have made his life a ransom for his sauciness. And yet behold, the words of this underling in comparison, how they fall like thunder upon the great guilty offender, and strike palsy into his knees, and trembling into his joints, and tumble him from the height of his jollity, and roll him in sack-cloth, and ashes, and cast him into a strong fit of legal Humiliation. Seest thou how Ahab is humbled before me?

And here now cometh in our second observation: even, the Power of God's word over the Consciences of obstinate sinners; powerful to cast down strong holds, and every high thought that exalteth it self against God. That which in Heb. 4. (if I mistake not the true understanding of that place) is spoken of the Essentiall Word of God, the second Person in the ever-blessed Trinity; is also in some analogy true of the revealed Word of God, the Scriptures of the Prophets and Apostles; that it is quick and powerful, and more cutting than any two-edged sword, piercing even to the dividing asunder of the soul and spirit, and of the joints and marrow. Is not my word, like as a fire, saith the Lord? and like a hammer, that breaketh the rock in pieces? Ierem. 23. Like a soft fire ; to dissolve and melt the hearts of relenting sinners and true converts: but like a strong hammer to batter and break in pieces the rocky and flinty consciences of obstinate and hardened offenders. Examples hereof if you require: behold in the stories of the kings, Saul whining when Samuel reproveth him; in the books of the Prophets, the Ninevites drooping when Jonah threateneth them; in the Acts of the Apostles, Felix trembling when Paul discourseth before him; in the Martyrologies of the Church, Tyrants and bloody Persecutors maskered at the bold confessions of the poor suffering Christians ; in this Chapter, proud Ahab mourning when Elijah telleth him his sin, and foretelleth him his punishment.

Effects, which might justly seem strange to us; if the Causes were not apparent. One Cause, and the Principal, is in the Instrument, the Word: not from any such strength in it self, for so it is but a dead letter ; but because of God's ordinance in it. For in his hands are the hearts and the tongues and the ears both of Kings and Prophets : and he can easily, when he seeth it good, put the spirit of zeal and of power into the heart of the poorest Prophet, and as easily the spirit of fear and of terror into the heart of the greatest King. He chooseth weak Instruments, (as here Elijah) and yet furnisheth them with power, to effect great matters: that so the glory might not rest upon the instrument, but redound wholly to him, as to the chief agent that employeth it. We have this treasure in earthen vessels, saith S. Paul, that the excellency of the power may be of God, and not of us, 2 Cor. 4. We say, Words are but wind ; and indeed the words of the best Minister are no better, as they are breathed out, and uttered by sinful mortal man, whose breath is in his nostrils: but yet this wind, as it is breathed in, and inspired by the powerful eternal spirit of God, is strong enough (by his effectual working with it) not only to shake the top branches, but to rend up the very bottom-root of the tallest Cedar in Libanon. Vox Domini confringens Cedros, Psal. 29. [ The voice of the Lord is mighty in operation; the voice of the Lord is a glorious voice: The voice of the Lord breaketh the Cedars; yea the Lord breaketh the Cedars of Lebanon.

Another Cause is in the Object ; and that is the force of Natural Conscience: which the most presumptuous sinner can never so stifle, though he endeavor all he can to do it, but that it will be sometimes snubbing, and stinging, and lashing, and vexing him with ugly representations of his past sins, and terrible suggestions of future vengeance. And then of all other times is the force of it most lively; when the voice of God in his word awakeneth it after a long dead sleep. Then it riseth and Sampson-like rouseth up it self, and bestirreth it self lustily as a Giant refreshed with wine: and it putteth the disquieted patient to such unsufferable pain, that he runneth up and down like a distracted man, and doth he knoweth not what, and seeketh for ease he knoweth not where. Then he would give all Dives his wealth for a drop of water to cool the heat he feeleth; and with Esau part with his birth-right, for anything though it were never so little or mean, that would give him but the least present refreshing, and preserve him from fainting. Then sack-cloth, and ashes, and fasting, and weeping, and mourning, and renting the garments, and tearing the hair, and knocking the breast, and out-cries to heaven, and all those other things, which he could not abide to hear of in the time of his former security, whilst his conscience lay fast asleep and at rest, are now in all haste, and greedily entertained, and all too little: if by any means they can possibly give any ease or asswagement to the present torment he feeleth in his soul.

A third Cause is oftentimes in the Application of the Instrument to the Object. For although God's word in the general be Powerful; and the Conscience of it self be of a stirring Nature: yet then ordinarily doth the word of God work most powerfully upon the Consciences of obstinate sinners, when it is thoroughly and closely applied to some special corruption, whereunto the party cannot plead Not-guilty ; when the sin and the judgment are both so driven home, that the guilty offender can neither avoid the evidence of the one, nor the fear of the other. A plain instance whereof we have in this present history of King Ahab. When Elijah first came to him in the Vineyard, he was pert enough, [ hast thou found me, O mine enemy? ] But by that the Prophet had done with him; told him of the sin, which was notorious, [ hast thou killed, and taken possession? ] foretold him of the judgment, which was heavy, [ I will bring evil upon thee, and will take away thy Posterity, &c. ] the man was not the man. Elijah left him in a far other tune, than he found him in. The Prophets words wrought fore upon him, and his Conscience wrought sore within him; both together wrought him to the humiliation we now speak of: [ It came to pass, when he heard these words, that he rent his clothes, &c. ] If you desire another instance, turn to Act. 24.25. where there is a right good one, and full to this purpose. There we read, that Felix the Roman Deputy in Jury trembled, when Paul reasoned of Justice, and of Temperance, and of the Judgment to come. What was that thing, may we think, in S. Paul's reasoning, which especially made Felix to tremble? It is commonly taken to be the Doctrine of the last Judgment : which is indeed a terrible doctrine, and able (if it be thoroughly apprehended) to make the stoutest of the sons of men to tremble. But I take it, that is not all. The very thing that made Felix tremble, seemeth rather to be; that Paul's discourse fell upon those special vices, wherein he was notably faulty, and then clapt-in close with Judgment upon them. For Felix was noted of much cruelty and injustice in the administration of the affairs of Jury, (howsoever Tertullus like a smooth Orator, to curry favor with him, and to do Paul a displeasure, did flatteringly commend his government): and he was noted also of incontinency, both otherwise, and especially in marrying Drusilla who was another man's wife. Tacitus speaking of him in the fifth of his history, painteth him out thus; Per omnem savitiam et libidinem ius regium seruili ingenio exercuit. And for such a man, as governed with cruelty and rapine, and lived in unchaste wedlock, to hear one reason powerfully of Justice, and of Chastity, (for so much the word 〈 in non-Latin alphabet 〉 there used property importeth,) and of Judgment ; it is no wonder if it make him tremble.

Do thou consider this and tremble, whosoever thou art, that in thy thoughts despisest the holy word of God; accounting of it but as of some human invention, to keep fools in awe withal: and thou also, whosoever thou art, that vnderualuest this precious treasure, for the meanenes or other infirmities of the earthen vessel wherein it is conveyed. Tell me, dost thou not herein struggle against the testimony and evidence of thine own heart? Doth not thine own Conscience and Experience tell thee, that this sword of the spirit hath a keen edge, and biteth and pierceth where it goeth? Hath it not sometimes galled, and rubbed, and lanced, and cut thee to the very bone ; and entered even to the dividing asunder of the joints and of the marrow?

Though perhaps it have not yet softened and melted thy stony and obdurate heart: yet didst thou never perceive it hammering about it, with sore strokes and knocks, as if it would break and shiuer it into a thousand pieces? Doubtless thou hast; and if thou wouldest deny it, thy conscience is able to give thy tongue the lie, and to convince thee to thy face. And if thou hast: why then dost thou not readily acknowledge the voice of God in it, having felt in it that lively power and efficacy, which it is not possible any device of the wit of man should have? Take heed then how thou dost traduce, or despise, or but under ualue that, upon any seeming pretence whatsoever; for which thou hast such a strong witness in thine own heart, from the experience of the vnresisted power of it, that it is indeed the word of God, and not the breath of sinful man. Felix trembled at it, Ahab was humbled by it; the one an Atheist, the other an Hypocrite : thou art worse than either Atheist or Hypocrite, if it work not at least as much upon thee. Seest thou how Ahab humbleth himself at the voice of the Prophet?

From Ahab's Humiliation, and the Occasion thereof; pass we now to consider in the last place the Success of it. Ahab is humbled at the Prophets denouncing of judgment against him; and God hence taketh occasion to be so gracious to Ahab, as (though not wholly to remove, yet) to suspend and adjourn the judgment for a time [ Seest thou how Ahab is humbled before me? because he humbleth himself before me, I will not bring the evil in his days &c. ] And here must God's Holiness be brought unto a trial; before the bar of carnal reason, if by any means it can justify it self. God hateth the works of Hypocrites; he loatheth even sacrifices without mercy; his soul cannot away with the oblations and new-Moons and solemn feasts of men that have their hands full of blood, no not though they make many prayers, and tender them with behavior of greatest devotion, stretching out their hands towards heaven, and afflicting their souls with fasting, and hanging down their heads as Bulrushes with pensiuenesse: but even their best sacrifices, & confessions, and prayers, and humiliations are an abomination unto him; so far from appearing his wrath against other sins, as that they provoke his yet farther displeasure against themselves. Such is the Holiness of our God, and such the purity of his nature: with which holiness and purity how can it stand, to accep • and reward (as here he seemeth to do) the counterfeit humiliation of such a wretched Hypocrite, as we now suppose Ahab to be?

For the clearing of this difficulty; first let it be granted; (which I take to be a certain truth, and for anything I know never yet gain said by any,) that Ahab, not only before, and after, but even in the act and at the instant of this humiliation, was an Hypocrite. Let it be granted secondly, (which is [ 1] the thing urged in the doubt) that this humiliation [ 2] of his, being performed but in hypocrisy, was not acceptable to God, as a good work; but abominable before him, as a foul sin. But yet withal it must be granted thirdly, that, although Ahab did [ 3] not well in not being humbled with an upright heart, yet he had done much worse, if he had not been humbled at all: and that therefore there was, though no true spiritual goodness, yet some outward moral goodness in Ahab's humiliation; at least so far forth, as a thing less evil may in comparison of a worser thing be termed good. And then are we to know fourthly, that it may stand with God's holiness, as it doth with his goodness and [ 4] justice, to reward outward good things with outward good things; and moral and temporary graces with worldly and temporal blessings: as here he rewardeth Ahab's temporary and external humiliation, with an outward temporal favor, viz. the adiourning of an outward temporal judgment.

That which hence we would observe, is, That God rewardeth sometimes common graces with common favors, temporary obedience with temporal beneficence. This is proved unto us first, from the general course of God's justice ; and his promise, grounded upon that justice, to reward every man [ 1] according to his works. To which justice of his, and to which promise of his it is agreeable, as to recompense Spiritual good things with eternal, so to recompense Moral good things with temporal rewards, Secondly, from special express warrant of Scripture. In Matth. 6. Christ saith of Hypocrites more than once, that they have their reward. As in the doing of their seeming good works, they aim especially at the vain praise and commendation of men: so they have the full reward of those works in the vain praise & commendation of men. Though they have no right unto, nor reason to look for, a reward hereafter in heaven: yet they have their reward such as it is, and all they are like to have) here upon earth. Thirdly, from particular examples of such, as have been temporally rewarded for temporal graces. To omit Heathens, as viz. Aristides, Cyrus, &c. for Justice; Bias, Diogenes &c. for contempt of the world; Codrus, Regulus &c. for love of their country, and zeal to the common good; and sundry others, for other good things: whose moral virtues are herein amply rewarded, (if there were nothing else but this,) that their names and memories have been preserved in histories, and renowned throughout the world in all succeeding generations. I say, to omit these Heathens: we have examples in Scripture; of Ahab here, of Jehu, of the Ninevites, of others elsewhere: who for their temporary obedience, zeal, repentance, & the like, were rewarded; partly by temporal blessings upon themselves and their posterity, partly by the remoueal or adiournall of temporal punishments, which otherwise had speedily overtaken them. Fourthly, from the greater to the less. God sometimes temporally rewardeth the services of such men, as are but bruta instrumenta, brute instruments of his will and providence; such as are employed by him for the bringing about of his most holy and secret purposes, Citra rationem finis, aut eorum quae ad finem, in the doing of such things; as they do without the least mixture (in their own purpose and intent) of any respect at all to God or his ends, but merely for the satisfying of their own corrupt lusts, and the achieving of their own private ends. A notable example whereof we have in God's dealing with Nebuchadnezzar in Ezek. 29. where the word of the Lord cometh to Ezekiel, saying, Son of man, Nebuchadnezzar king of Babylon caused his army to serve a great service against Tyrus: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his army for Tyrus, for the service that he had served against it: Therefore thus saith the Lord God; behold I will give the land of Egypt to Nebuchadnezzar king of Babylon: and he shall take her multitude, and it shall be wages for his army. I have given him the land of Egypt for his labor, wherewith he served against Tyrus; because they wrought for me, saith the Lord God. In which place we see Egypt is given to Nebuchadnezzar, as a reward for the service he did against Tyrus ; because therein (though he neither intended any such thing, nor so much as knew it,) he yet was the instrument to work God's purpose upon and against Tyrus. And then how much more will God reward temporally the services and obedience of such, as purposely and knowingly endeavor an outward conformity unto the holy will and pleasure of God, though with strong and predominant mixture of their own corrupt appetites and ends therwithall?

Now the Reasons, why God should thus outwardly reward the outward works of Hypocrites; are: First, the manifestation of his own [ 1] Goodness: that we might know how willing he is to cherish the least spark of any goodness in any man, be it natural, or moral, or what ever other goodness it be; that he might thereby encourage us, so to labor the improvement of those good things in us, as to make our selves capable [ 2] of greater rewards. Secondly ; his Justice and equity, in measuring unto sinners and Hypocrites exactly according to the measure they mete unto him. They serve him with graces, which are not true graces indeed: he rewardeth them with blessings, which are indeed not true blessings. Somewhat they must do to God; and therefore they afford him a little temporary obedience, and there is all the service he shall have from them: Somewhat God will do for them, and in requital alloweth them a little temporary favor, and there is all the reward they must look for from him. Here is Quid pro Quo : They give God the outward work, but without any hearty affection to him: God giveth them the outward benefit, but without any hearty affection to them. For want of which hearty affection on both sides, it cometh to pass, that neither is the outward work truly acceptable to him, nor the outward benefit truly profitable to them. A third reason of God's thus graciously [ 3] dealing even with Hypocrites, may be assigned, with reference to his own dear Children and chosen; for whose good especially (next under his own glory ) all the passages of his divine providence both upon them and others are disposed in such sort as they are: as for whose comfort, this manner of proceeding maketh very much and sundry ways; as I shall by and by touch in the Inferences from this Observation: whereunto I now come, because it is time I should draw towards a Conclusion.

And first ; by what hath been already said a way is opened for the clearing of God's Holiness in these [ 1] his proceedings. If sometimes he temporally reward Hypocrites; it is not either for their own ; or for their works sake, as if he either accepted their Persons, or approved their Obedience. No: it is but Lex Talionis ; he dealeth with them, as they deal with him. They do him but eye-service ; and he giveth them but eye-wages. Indeed God can neither be deceived, nor deceive : yet as they would deceive God in their service, with such obedience as falleth short of true obedience; so they are deceived in their pay from him, with such blessings as fall short of true blessings. And all this may well stand with God's both Justice and Holiness. Secondly ; it appeareth from the premises, that [ 2] God's thus dealing with wicked and unsanctified men, in thus rewarding their outward good things, giveth no warrant nor strength at all, either to that Popish corrupt doctrine of Meritum congrui, in deserving the first grace by the right use of Naturalls ; or to that rotten principle and foundation of the whole frame of Arminianism, [ Facienti quod in se est, Deus non potest, non debet denegare gratiam. ] We know, God rewards his own true and spiritual graces in us, with increase of those graces here, and with glory hereafter: we see, God rewardeth even false and outward & seeming graces, natural and moral good things, with outward and temporal favors. And all this is most agreeable to his infinite both Justice and Mercy ; and may stand with the infinite Purity and Holiness of his nature. But this were rather to make God an unjust and unholy God; to bind him to reward the outward and sinful works of Hypocrites, (for the best natural or moral works without Grace are but such,) with true saving Grace and inward sanctification. Other Inferences and uses more might be added: as viz. thirdly, for our Imitation ; by God's example to take knowledge of, and to commend, and to cherish even in wicked men, those natural or moral parts that are eminent in them, and whatsoever good thing they do in outward actual conformity to the revealed will and law of God. And fourthly, for Exhortation to such, as do not yet find any comfortable assurance that their obedience and good works are true and sincere; yet to go on, and not to grow weary of well-doing: knowing that their labor is not altogether in vain; in as much as their works (though perhaps done in Hypocrisy) shall procure them temporal blessings here, and some abatement withal (I add that by the way) of stripes and everlasting punishment hereafter.

But I pass by all these and the like Uses ; and commend but one more unto you: and that is it which I named before as one Reason of the point observed, viz. the Comfort of God's dear children and servants; and that sundry ways. First, here is comfort for them, against a Temptation which often assaulteth them, and that with much violence and danger: arising from the sense and observation of the prosperity and flourishing estate of the wicked in this world. We may see in the Psalms, and elsewhere; how frequently and strongly David, and Job, and Jeremiah, and other godly ones were assailed with this temptation. For thy instruction then, and to arm thee against this so common and universal a temptation: if thou shalt see fools on horseback; ungodly ones laden with wealth, with honor, with ease; Hypocrites blessed with the fat of the earth, and the dew of heaven, and abundance of all the comforts of this life: yet be not thou discomforted at it, or disquieted with it; do not free • thyself because of the ungodly, neither be thou envious at evil doers. Thou expectest for thine inward Obedience an vnproportionable reward in the life to come: do not therefore grudge their outward Obedience a proportionable reward in this life. Some good things or other thou mayest think there are in them, for which God bestoweth those outward blessings upon them. But consider withal, that as they have their reward here, so they have all their reward here: and whatsoever their present prosperity be, yet the time will come, and that ere long be, when the hope of the Hypocrite shall wither, and the end of the wicked shall be cut off.

Again, here is a second Comfort for the godly against temporal afflictions: and it ariseth thus. As God's love and favor goeth not always with those temporal benefits he bestoweth: so on the other side, God's wrath and displeasure goeth not always with those temporal afflictions he inflicteth. For as he rewardeth those few good things that are in evil men, with these temporal benefits; for whom yet (in his Justice ) he reserveth eternal damnation, as the due wages (by that Justice ) of their grace-less impenitency: so he punisheth those remnants of sin that are in Godly men, with these temporal afflictions; for whom yet (in his mercy ) he reserveth Eternal salvation, as the due wages (yet by that mercy only) of their Faith, and Repentance, and holy Obedience. As Abraham said to the rich glutton in the Parable Luke 16. Son, remember that thou in thy life time receivedst thy good things, & likewise Lazarus evil things: but now he is comforted, and thou art tormented. As if he had said; If thou hadst anything good in thee, remember thou hast thy reward in earth already; and now there remaineth for thee nothing, but the full punishment of thine ungodliness there in Hell: but as for Lazarus he hath had the chastisement of his infirmities on earth already; and now remaineth for him nothing, but the full reward of his godliness here in Heaven. Thus the meditation of this Doctrine yieldeth good Comfort against temporal afflictions.

Here is yet a third Comfort, and that of the three the greatest, unto the Godly; in the firm assurance of their Eternal reward. It is one of the Reasons, why God temporally rewardeth the unsound obedience of natural, carnal and unregenerate men; even to give his faithful servants undoubted assurance, that he will in no wise forget their true and sound and sincere obedience. Doth God reward Ahab's temporary Humiliation? and will he not much more reward thy hearty and unfeigned repentance? Have the Hypocrites their reward? and canst thou doubt of thine? This was the very ground of all that comfort, wherewith the Prodigal son sustained his heart and hope; when he thus discoursed to his own soul: If all the hired servants which are in my Fathers house have bread enough and to spare ; surely my Father will never be so unmindful of men, who am his Son, though too too unworthy of that name, as to let me perish for hunger. Every temporal blessing bestowed upon the wicked, ought to be of the child of God entertained as a fresh assurance given him of his everlasting reward hereafter. Abraham gave gifts to the sons of his Concubines; and sent them away: but his only son Isaac he kept with him, and gave him all that he had. Right so, God giveth temporal gifts to Hypocrites and Castawaies, who are bastards, and not sons; (not sons of the freewoman, not sons of promise, not borne after the spirit: ) and that is their portion ; when they have gotten that, they have gotten all they are like to have, there is no more to be looked for at his hands. But as for the inheritance ; he reserveth that for his dear Children, the Godly, who are borne after the spirit, and heirs according unto promise: on these he bestoweth all that ever he hath, ( all things are theirs;) for on them he bestoweth his Son the heir of all things, in whom are hid all the treasures of all good things, and together with whom all other things are conveyed and made over unto them, as accessories and appurtenances of him; and on them he bestoweth himself, who is all in all, in whose presence is fullness of joy, and at whose right hand there are pleasures for evermore. To which joy unspeakable and glorious, O thou the Father of mercies, who hast promised it unto us, bring us in the end, for thy dear Sons sake Jesus Christ, who hath purchased it for us, and given into our hearts the earnest of his and thy holy Spirit to seal it unto us. To which blessed Son, and holy Spirit, together with thee O Father, thee persons and one only wise, gracious, glorious, almighty and eternal Lord God; be ascribed by us, and all thy faithful people throughout the world, the whole kingdom, power and glory, forever and ever. Amen. Amen.

THE SECOND SERMON.

I Will not so far either distrust your memories, or straiten myself of time for the delivery of what I am now purposed to speak; as to make any repetition of the particulars which were observed the last time from the consideration of Ahab's person and condition, (who was but an Hypocrite,) taken jointly with his present carriage, together with the occasion and success thereof. He was humbled: it was the voice of God by his Prophet that humbled him: upon his humbling God adiourneth his punishment. From all which was noted, 1. that there might be even in Hypocrites an outward formal humiliation; 2. the power and efficacy of the word of God, able to humble an oppressing Ahab ; 3. the boundless mercy of God, in not suffering the outward formal Humiliation of an ungodly Hypocrite to pass altogether unrewarded. All this the last time; by occasion of those first clauses in the verse, [ Seest thou how Ahab humbleth himself before me? because he humbleth himself before me, I will not —]. We are now next to consider of the great Favor, which it pleased God to show to Ahab upon his humiliation; what it was, and wherein it consisted. It was the Remoueall, at least for a time; that is, the suspension of an heavy Judgment denounced against Ahab and his house most deservedly for his bloody and execrable oppression; [ Because he humbleth himself before me, I will not bring the evil in his days. ]

The Evil which God now promiseth he will not bring, [ I will not bring the evil in his days ;] is that which in verse 21. he had threatened, he would bring upon Ahab and upon his house, [ Behold I will bring evil upon thee, • nd will take away thy posterity, and will cut off from Ahab him that pisseth against the wall, and him that is shut up and left in Israel; and will make thy house like the house of Jeroboam the son of Nebat, and like the house of Be • sha the son of Ahijah, for the provocation wherewith thou hast provoked me to anger, and made Israel to sin. ] A great Judgment, and an he • y: but the greater the judgment is, when it is deserved, and threatened; the greater the mercy is, if it be afterwards forborne: as some of this was. But whatsoever becometh of the judgment ; here we see is mercy good store. God who is rich in mercy, and delighteth to be styled the God of mercies, and the Father of mercies, abundantly manifesteth his mercy in dealing thus graciously with one that deserved it so little. Here is mercy, in but threatening the punishment, when he might have inflicted it; and more mercy, in not inflicting the punishment, when he had threatened it. Here is mercy first, in suspending the Punishment, [ I will not bring the Evil: ] and mercy again, in suspending it for so long a time, [ I will not bring the evil in his days. ] Of these two points we shall entreat at this time: and first and principally, of the former.

I will not bring the evil. ] It is no new thing to them, that have read the sacred stories with observation, to see God, when men are humbled at his threatenings, to revoke them. 〈 in non-Latin alphabet 〉 , saith Chrysostom more than once: this is ever God's manner; when men change their deeds, to change his doom ; when they renounce their sinners, to recall his sentence; when they repent of the evil they have done against him, to repent of the evil he had said he would do against them. Search the Scriptures; and say if things run not thus, as in the most ordinary course: God commandeth, and man disobeyeth; Man disobeyeth, and God threateneth; God threateneth, and Man repenteth; Man repenteth, and God forbeareth. Abimelech, thou art but a dead man, because of the woman which thou hast taken! but Abimelech restoreth the Prophet his wife untouched; and God spareth him, and he dieth not. Hezekiah, make thy will, and put thine house in order, for thou shalt die, and not live ! but Hezekiah turneth to the wall, and prayeth, and weepeth ; and God addeth to his days fifteen years. Nineveh, prepare for desolation; for now but forty days, and Nineveh shall be destroyed ! But Nineveh fasted, and prayed, and repented ; and Nineveh stood after that more than forty years twice told. Generally, God never yet threatened any punishment upon person or place: but if they repented, he either withheld it, or deferred it, or abated it, or sweetened it to them; for the most part proportionably to the truth and measure of their repentance, but howsoever always so far forth as in his infinite wisdom he hath thought good: some way or other, he ever remitted somewhat of that severity and rigor, wherein he threatened it.

A course, which God hath in some sort bound himself unto, and which he often and openly professeth he will hold. Two remarkable testimonies (among sundry other) shall suffice us to have proposed at this time, for the clear and full euidencing hereof. The one in Ierem. 18.7.8. [ At what instant I shall speak concerning a nation and concerning a kingdom, to pluck up, and to pull down, and to destroy; If that nation against whom I have pronounced turn from their evil, I will repent of the evil that I thought to do unto them. ] The other in Ezek. 33.13.14 [ When I say to the wicked, thou shalt surely die; if he turn from his sin, and do that which is lawful and right, If the wicked restore the pledge, give again that he hath robbed, walk in the statutes of life without committing iniquity; he shall surely live, he shall not die. ] And everywhere in the Prophets, after Denunciations of judgment follow exhortations to Repentance: which were bootelesse, if Repentance should not either prevent them, or adiourne them, or lessen them.

You see God both practiseth and professeth this course: neither of which can seem strange to us, if we duly consider, either his readiness to show mercy, or the true End of his threatenings. We have partly already touched at the greatness of his mercy. To show compassion, & to forgive, that is the thing wherein he most of all delighteth; and therefore he doth arripere ansam, take all advantages as it were, and lay hold on every occasion to do that: but to punish, and take vengeance is opus alienum, as some expound that in Isaiah 28. his strange work, his strange act, a thing he taketh no pleasure in. Vivo, nolo-in Ezek. 33. As I live saith the Lord God, I have no pleasure in the death of the wicked, &c. As the Be laboreth busily all the day long, and seeketh to every flower and to every weed for Honey ▪ but stingeth not once, unless she be ill provoked : so God bestirreth himself, and his bowels yearn within him, to show compassion, [ O Ephraim what shall I do unto thee? O Indah, how shall I entreat thee ? Why will ye die, O ye house of Israel ? Run to and fro through the streets of Jerusalem, and seek if you can find a man, but a man, that I may pardon it. ] But vengeance cometh on heavily and unwillingly, and draweth a sigh from him [ Heu consolabor! Ah I must, I see there is no remedy, I must ease me of mine adversaries, and be avenged of mine enemies ; Oh Jerusalem, Jerusalem, that killest the Prophets —how oft would I &c. How shall I give thee up Ephraim? —my heart is turned within me; my repentings are kindled together. ] So is our God slow to anger, and loath to strike Quique dolet quoties cogitur esse ferox : but plenteous in mercy, as David describeth him in Psal. 103. Never was man truly and inwardly humbled, but God in the riches of his special mercy, truly pardoned him: never was man so much as but outwardly humbled, as Ahab here, but God in his common and general mercy, more or less forbare him.

Secondly, the end of God's threatenings also confirmeth this point. For doth he threaten evil think ye, because he is resolved to inflict it? Nothing less: rather to the contrary, he therefore threateneth it, that we by our repentance may prevent it, and so he may not inflict it. 〈 in non-Latin alphabet 〉 , saith Saint Chrysostom: he foretelleth what he will bring upon us, for this very purpose, that he may not bring it upon us; & warneth before he striketh, to make us careful to avoid the stroke. In the ancient Roman state & discipline, the manner was, before they made war upon any people, first to send Heralds to proclaim it, ( Bellum indicere, no inferrent, ) to the end that if they would make their peace by submission, they might prevent the war; nor so only, but be written also in all • o amicorum, enrolled as their friends and confederates. So God sendeth his Heralds the Prophets, to threaten vengeance against sinners: not thereby to drive them from hope of mercy, but to draw them to repentance and humiliation; whereby they may not only turn away the vengeance threatened, but also (if they perform them unfeignedly and with upright hearts) interest themselves farther in his favor and love. Nor is it to be accounted among the least of God's mercies, when he might in his just displeasure overwhelm us in the very act of our sins, as Zimri and Cozbi were run thorough in the very act of filthiness; and as Uzzah, and Ananias and Sapphira, and some few others whom God picked out to show exemplary judgment upon, were stricken dead upon the sudden for their transgressions: When God might in justice deal with the same rigor against us all; I say it is not the least of his mercies, that he forbeareth and forewarneth and foretelleth and threateneth us before he punish; that if we will take any warning, he may do better to us than he hath said, and not bring upon us what he hath threatened.

A point very Vsefull, and Comfortable : if it be not derogatory to God's truth. Let us therefore first clear that; and then proceed to the uses. If God thus revoke his threatenings, it seemeth he either before meant not what he spake, when he threatened ; or else after when he reuoketh, repenteth of what he meant: either of which to imagine, far be it from every Christian heart; since the one maketh God a dissembler, the other a changeling, the one chargeth him with falsehood, the other with lightness. And yet the Scriptures sometimes speak of God, as if he grieved for what he did, or repented of what he spake, or altered what he had purposed: and for the most part, such like affections are given him in such places, as endeavor to set forth to the most life his great mercy and kindness to sinful mankind. We all know, we cannot indeed give God any greater glory than the glory of his mercy : yet must know withal, that God is not so needy of means to work out his own glory, as that he should be forced to redeem the glory of his mercy, with the forfeiture either of his Truth or Stedfastnesse. We are therefore to lay this as a firm ground and infallible, that our God is both truly Unchangeable, and unchangeably True. The strength of Israel is not as man, that he should lie, nor as the son of man, that he should repent : his words are not Yea and Nay, neither doth he use lightness. But his words are Yea and Amen ; and himself yesterday and today and the same forever : Heaven and Earth may pass away, yea shall pass away; but not the least tittle of God's words shall pass away unfulfilled: They may wax old as a garment, and as a vesture shall he change them, and they shall be changed; but he is the same, and his years fail not: neither do his purposes fail, nor his promises fail, nor his threatenings fail, nor any of his words fail. Let Heaven, and Earth, and Hell, and Angel, and Man, and Devil, and all change: still still Ego Deus et non mutor, God he is the Lord of all, and he changeth not.

As for those Phrases then of Repenting, Grieuing, &c. which are spoken of God in the Scriptures: that 〈 in non-Latin alphabet 〉 , whereof S. Chrysostom so often speaketh, salueth them. God speaketh to us, and therefore speaketh as we use to speak, and frameth his language to our dullness, and teacheth us by our own phrases what he would have us learn; as Nurses talk half syllables, and lispe out broken language to young children. But what is so spoken 〈 in non-Latin alphabet 〉 , of God, after the manner of men; must yet be understood 〈 in non-Latin alphabet 〉 , so as befitteth the Majesty and perfection of his divine nature. When he repenteth then, we are not so to conceive it, as if God changed his mind, or altered anything of his everlasting purpose and counsel, either in substance or circumstances: it only importeth, that he now doth not that; which, so far as we could reasonably conjecture by his words, or works, or our deserts, or otherwise, seemed to us to have been his purpose to have done.

This for the Phrases : but yet the main doubt for the thing it self standeth vncleared. Abimelech and Hezekiah shall die, and yet Abimelech and Hezekiah shall not die; Nineveh shall be destroyed, and yet Nineveh shall not be destroyed; I will bring evil upon Ahab's house, and yet I will not bring it: is not this Yea and Nay ? is not this a plain contradiction ? How is there not here a plain change of God's will? If not for substance; because the things were at length performed: yet at least in circumstance ; because they were not performed at those times, and in that manner, as they were threatened and foretold. That wretched miscreant Vorstius, instead of untying this knot, cutteth it: who, to maintain Arminian conclusions from blasphemous Principles, trembleth not to affirm, In parte aliquâ diuini decreti fieri aliquam mutationem ; that there may be some change made in some part of God's decree. An assertion unbeseeming an ingenuous Pagan, and to be forever abhorred and held accursed by every soul that professeth it self Christian. Admit this once: and let Man, yea and the Devil too, be true; and only God a liar. Leave we him therefore to the judgment of that great God, whom he hath blasphemed; and seek we better satisfaction. That of Aquinas, and the Schoolmen, is true, but subtle: that God doth sometimes Velle mutationem, though he doth never mutare voluntatem ; that though he never changeth his will, yet he sometimes willeth a change. That of Gregory is plainer, and no less true; Mutat Deus sententiam, non consilium: God sometimes changeth the sentence which he hath denounced, but never the Counsel which he hath decreed. Others, otherwise: diverse men conceiving the same answer for substance, in diverse and different terms.

That which is plainest, and giveth fullest satisfaction, and whereinto the answers of Gregory, and Aquinas, and the rest, (as many as have spoken with any truth and pertinency to the point,) in the last resolution fall; is briefly this. In the whole course of Scripture, God's threatenings, and so his promises too,) have ever a condition annexed unto them in God's purpose: which though it be not ever, indeed but seldom expressed ; yet is it ever included, and so to be understood. All God's promises, (how absolutely so ever expressed,) are made sub conditione Obedientiae: and all his threatenings (how absolutely so ever expressed,) sub conditione Impoenitentiae. And these Conditions, viz. of continuing in Obedience, in all Promises ; and of continuing in Impenitency, in all Threatenings, are to be understood of course; whether they be expressed, or not. This is plain from those two famous places before cited, Ier. 18. and Ezek. 33. When I say to the wicked, thou shalt surely die; if the wicked turn from his sin, &c. he shall surely live, he shall not die. Where Almighty God plainly teacheth us, that we ought so to conceive of all his threatenings, be they never so peremptorily set down, (as what more peremptory than this, Thou shalt surely die? ) as that he may reserve to him a power of revocation, in case the parties threatened repent. The examples make it plain. Abimelech shall die for taking Sarah: understand it; unless he restore her. Forty days, and Nineveh shall be destroyed: understand it with this reservation; Unless they repent. And so of all the rest.

But why is not that clause expressed then? may some demand, I answer: first, it needeth not; secondly, it booteth not. First, it needeth not. For God having in Ierem. 18. and Ezek. 33. and elsewhere instructed us in the general, that all his Threatenings are to be understood with such clauses and conditions and reservations▪ it is needless to repeat them in every particular: As amongst Christian men, who acknowledge God's providence to rule in all things, and to dispose of all actions and events; it is needless in every speech de futuro contingente to express this clause [ if God will ;] we will go to such or such a place, or do such or such a thing, if God will: because we readily conceive it, as a clause, which either is, or should be understood in every such speech, as S ^t . James requireth. And so in many promises amongst men, this clause, though not expressed, is yet allowed of course, and to common intendment understood, [ Rebus sic stantibus ; things standing and continuing as now they are:] so as if a man make a promise absolutely, without expressing that or any other like clause of Limitation or Exception, if in the interim some such unexpected accident befall, as maketh that either he cannot or may not do what he promised; we may not in right reason charge such a man with breach of promise, if he perform not all he promised: because the foresaid clause, though not expressed, is yet presumed to have been intended by the Promiser. And that God's Threatenings, as deiure they ought to be by us when we hear them, so de facto they were understood by him when he made them, with a secret clause of reservation and exception in case of Repentance ; appeareth by the usual practice of many upon such threatenings, and the use they made of them. The Ninevites when Jonah preached destruction within forty days, without any express clause of repentance; yet understood it so: else had it been in vain for them to have repented at all, out of an hope of preventing the judgment by their repentance; as their speeches show they did. For who can tell, say they, if God will turn and repent, and turn away from his fierce anger, that we perish not? The like may be said of Abimelech, Hezekiah, and others: and of Ahab in this place.

Again, as it is sometimes needless, so it is always bootless, to express this clause of repentance in the threatenings of God. The expressing of it can do little good ; secure ones will repent never the sooner for it: but it may do much harm ; secure ones may thereby put themselves in fairer hope of forbearance, and so linger their repentance till it be too late. Beloved, it is admirable to observe 〈 in non-Latin alphabet 〉 , God's gracious courses, which he useth for the calling of men to repentance. In this particularity whereof we now speak, see how his Mercy and Truth are met together, and do most lovingly embrace each other. Where he spareth in the end, it is most certain he ever meant to spare from the beginning: but that his everlasting purpose is part of his secret counsel, and unrevealed will; which as we cannot learn, so we may not seek to know, till the event declare it. Now to bring this his secret purpose about, he must work those men to repentance, whom he hath thus everlastingly purposed to spare: else his justice should become questionable, in finally sparing the impenitent. Amongst other means to work men to repentance, this is one, to threaten them with such judgments, as their sins have deserved: which threatening the more terrible it is, the more likely it is to be effectual ; and the more peremptory it is, the more terrible it is. So then God, to bring those men to repentance whom he meaneth to spare, in his word and by his messengers denounceth against them such judgments, as their sins have deserved, and as his justice without their repentance would bring upon them; denounceth them I say absolutely, and in a peremptory form, without any express clause of reservation or exception, the more to terrify and affright them, and to cast them down to the deeper acknowledgement of his justice and their own unworthiness: which yet are to be understood conditionally, and interpreted with reservation and exception of Repentance.

You have heard evidence enough to acquit God's Truth ; and do by this time, I doubt not, perceive how, as in all other things, so in the revoking of his threatenings, God's Mercy and his Truth go hand in hand together. Let us now see, what profitable Inferences may be raised hence for our use. The sum of all we have said, is but this. God's threatenings are terrible ; but yet conditional: and if he spare to execute them, when we are humbled by them, it is a glorious illustration of his Mercy, but without the least impeachment of his truth. Here is something for the Distressed, something for the Secure, something for All, to learn.

First ; for the Distressed. Consider this, and take comfort; all you that mourn in Zion, and groan under the weight of God's heavy displeasure, and the fearful expectation of those bitter curses and judgments, which he hath threatened against sin. Why do you spend your strength and spirit, in gazing with broad eyes altogether on God's Justice, or Truth: take them off a little, and refresh them, by fastening them another while upon his mercy. Consider not only what he threateneth: but consider withal why he threateneth, it is, that you may repent; and withal how he threateneth, it is, unless you repent. He threateneth to cast down indeed: but unto humiliation, not into despair. He shooteth out his arrows, even bitter words: but as Jonathan's arrows, for warning, not for destruction. Think not, he aimeth so much at thy punishment, when he threateneth: alas, if that were the thing he sought, he could lay on load enough without words: No, it is thy amendment he aimeth at, and seeketh therein: and he therefore holdeth not his tongue, that if thou wilt take it for a warning, he may hold his hand. If the Father do but threaten the child, when the rod lieth by him; it is very likely he meaneth not to correct him for that time, but only to make him the more careful to obey, and the more fearful to offend, for the time to come. Canst thou thus gather hope from the chiding of thy earthly father ; and wilt thou find no comfort in the chidings and threatenings of thy heavenly Father? whose bowels of tender compassion to us-ward are so much larger, than any earthly Parents can be; by how much himself the Father of spirits is greater than those fathers of our flesh. Yea, but who am I, will some disconsolate soul say, that I should make God's threatenings void? or what my repentance, that it should cancel the Oracles of Truth, or reverse the sentence of the eternal Judge? Poor distressed soul, that thus disputest against thine own peace; but seest not the while the vnfathomed depth of God's mercy, and the wonderful dispensations of his Truth. Know, that his threatenings are not made void, or of none effect, when thou by thy repentance stayest the execution of them; yea rather then are they of all other times most effectual : for then do they most of all accomplish their proper end, and the thing for which they were intended, in thy amendment. Neither let his truth make thee despair; but remember, that the tenor of all his most peremptory threatenings runneth with an implicit reservation and conditional exception of Repentance: which condition if thou on thy part faithfully perform; the judgment shall be turned away, and yet God's Truth no whit impaired. This for the Distressed.

Now for the Secure. Moses in Deut. 29. speaketh of a certain root, that beareth gall and wormwood ; that blesseth it self when God curseth, and standeth vnmoued when God threateneth. Here is an Axe for that root, to hew it in pieces; and, unless it bring forth better fruit, to clean it out for the fire. If there be any spriggs or spurns of that root here; let them also consider what hath been said, and tremble. Consider this I say and tremble, all you that make a mock at God, and at his word, and imagine that all his threatenings are but Bruta fulmina, empty cracks, and Powder without shot; because sundry of them have fallen to the ground, and not done the hurt they made show of. But know, who so ever thou art, that thus abusest the Mercy, and despisest the Truth of God; that as his Mercy never did, so his Truth shall never fail. Thou sayest, some of his threatenings have done no harm: I say as much too; and his mercy be blessed for it: but what is that, to secure thee? If anywhere God's threatenings did no harm, and wrought no destruction ; it was there only, where they did good, and wrought repentance. If they have turned thee from thy sins, as they have done some others: there is hope thou mayest turn them away from thee, as some others have done. But if they have done no good upon thee, in working thy repentance ; certainly they hang over thee to do thee harm, and to work thy destruction. God's threatenings are in this respect, as all other his words are, sure and steadfast; and such as shall never return void, but accomplish that for which they were sent: if not the one way, then without all doubt the other. If they do not humble thee, they must overwhelm thee: if they work not thy conversion, they will thy ruin. As some strong Physic, that either mendeth, or endeth the Patient; so are these. And therefore when judgments are denounced; resolve quickly, off or on: Here is all the choice that is left thee; either Repent, or Suffer. There is a generation of men, that (as Moses complaineth) when they hear the words of God's curse, bless themselves in their hearts, and say they shall have peace, though they walk in the imagination of their own hearts ; that (as S. Paul complaineth) despise the riches of his goodness and forbearance and longsuffering, not taking knowledge that the goodness of God would lead them to repentance; that (as S. Peter complaineth) walk after their own lusts, and scoffingly jest at God's judgments, saying, where is the promise of his coming? But let such secure and carnal scoffers be assured, that howsoever others speed, they shall never go unpunished: Whatsoever becometh of God's threatenings against others; certainly they shall fall heavy upon them. They that have taught us their conditions, Moses and Paul, and Peter ; have taught us also their punishments. Moses telleth such a one, how ever others are dealt with, that yet the Lord will not spare him; but the anger of the Lord and his jealousy shall smoke against that man, and all the curses that are written in God's book shall light upon him, and the Lord shall blot out his name from under heaven. S. Paul telleth such men, that by despising the riches of his goodness and forbearance, they do but treasure up unto themselves wrath against the great day of wrath, and of the revelation of the righteous judgment of God. S. Peter telleth them, howsoever they not only sleep, but even snort in deep security; that yet their judgment of long time sleepeth not, and their damnation 〈 in non-Latin alphabet 〉 , not so much as slumbereth. Do thou then take heed, whosoever thou art, & whatsoever thou dost, that thou abuse not the Mercy of God: and to divorce it from his Truth, is to abuse it. If when God threateneth, thou layest aside his Truth, & presumest on his bare Mercy: when he punisheth, take heed he do not cry quittance with thee, by laying aside his Mercy, and manifesting his bare Truth. God is patient and merciful: Patience will bear much, Mercy forbear much: but being scorned, and provoked, & dared, Patience it self turneth furious, and Mercy it self cruel. It is Mercy, that threateneth ; it is Justice, that punisheth. Mercy hath the first turn; and if by Faith and Repentance we lay timely hold of it, we may keep it forever, and (revenging) Justice shall have nothing to do with us. But if careless and secure we slip the opportunity, and neglect the time of Mercy ; the next turn belongeth to Justice: which will render judgment without Mercy, to them that forgot God, and despised his Mercy. That for the Secure.

Now thirdly, and generally for All. What God hath joined together, let no man put asunder. God hath purposely in his threats joined and tempered Mercy and Truth together; that we might take them together, and profit by them together. Diuidat haec siquis, faciunt discreta venenum; Antidotum sumet, qui sociata bibet : as he spake of the two poisons. Either of these single, though not through any malignant quality in themselves, (God forbid we should think so;) yet through the corrupt temperature of our souls, becometh rank and deadly poison to us. Take Mercy without Truth; as a cold Poison it benumbeth us, and maketh us stupid with careless security. Take Truth without Mercy; as an hot poison it scaldeth us, and scortcheth us in the flames of restless Despair. Take both together, and mixe them well: as hot and cold poisons, fitly tempered by the skill of the Apothecary, become medicinal; so are God's Mercy and Truth restorative to the soul. The consideration of his Truth humbleth us; without it we would be fearless: the consideration of his Mercy supporteth us; without it we would be hopeless. Truth begetteth Fear and Repentance ; Mercy, Faith and Hope: and these two Faith and Repentance keep the soul even, and upright and steady, as the ballast and sail do the ship; that for all the rough waves and weather that encountereth her in the troublesome sea of this World, she miscarryeth not, but arriueth safe and joyful in the haven where she would be. Faith without Repentance, is not Faith, but Presumption ; like a Ship all sail, and no ballast, that tippeth over with every blast: and Repentance without Faith, is not Repentance but Despair ; like a Ship all ballast, and no sail, which sinketh with her own weight. What is it then, that we are to do; to turn away God's wrath from us, and to escape the judgments, he threateneth against us? Even this: As in his Comminations, he joineth Mercy and Truth together; so are we in our Humiliations to join Faith and Repentance together. His threatenings are true : let us not presume of forbearance; but fear, since he hath threatened, that unless we repent, he will strike us. Yet his threatenings are but conditional: let us not despair of forbearance; but hope, although he hath threatened, that yet if we repent, he will spare us. That is the course, which the godly, guided by the direction of his holy Spirit, have ever truly and sincerely held; and found it ever comfortable to assure them of sound peace, and reconciliation with God. That is the course, which the very Hypocrites, from the suggestion of natural conscience, have sometimes offered at, as far as Nature (enlightened, but unrenewed) could lead them; and found it effectual, to procure them at the least some forbearance of threatened judgments, or abatement of temporal evils from God.

Thus have you heard three Uses made, of God's Mercy in revoking, joined with his Truth in performing, what he threateneth. One, to cheare up the distressed ; that he despair not, when God threateneth: another, to shake up the secure ; that he despise not, when God threateneth: a third, to quicken up all ; that they believe and repent, when God threateneth. There is yet another general Use to be made hereof; which, though it be not proper to the present argument, yet I cannot willingly pass without a little touching at it: and that is, to instruct us for the understanding of God's promises. For contraries, (as Promises and Threatenings are,) being of the like kind and reason either with other, do mutually give and take light either to and from other. God's threatenings are true and steadfast: his Promises are so too [ promisit qui non mentitur Deus, which God that cannot lie hath promised ] saith the Apostle in one place; and in another. [ All the promises of God are Yea and Amen: ] and where in a third place he speaketh of two immutable things, in which it was impossible for God to lie, his Promise one of those two. The Promises then of God are true ; as his Threatenings are. Now look on those Threatenings again; which we have already found to be true, but withal Conditional, and such as must be ever understood with a clause of reservation or exception. It is so also in the Promises of God: they are true, but yet conditional, and so they must ever be understood with a conditional clause. The exception there to be understood, is Repentance : and the Condition here, Obedience. What God threateneth to do unto us, absolutely in words; the meaning is, he will do it, unless we repent and amend : and what he promiseth to do for us, absolutely in words; the meaning is, he will do it, if we believe and obey. And for so much as this clause is to be understood of course, in all God's promises : we may not charge him with breach of Promise, though after he do not really perform that to us, which the letter of his promise did import, if we break the condition, and obey not.

Wouldest thou know then, how thou art to entertain God's promises, & with what assurance to expect them? I answer, with a confident, and obedient heart. Confident, because he is true, that hath promised; Obedient, because that is the condition, under which he hath promised: Here is a curb then for those men's presumption ; who living in sin, and continuing in disobedience, dare yet lay claim to the good Promises of God. If such men ever had any seeming interest in God's Promises; the interest they had, they had but by contract and covenant: and that covenant, whether either of the two it was, Law or Gospel, it was conditional. The covenant of the Law wholly, and à Priori conditional; Hoc fac & viues, Do this and Live : & the Covenant of the Gospel too, after a sort, and à Posteriori Conditional; Crede & Vines, Believe and Live. If then they have broken the conditions of both covenants, and do neither Believe, nor Do what is required: they have by their Unbelief and Disobedience forfeited all that seeming interest they had in those Promises. God's Promises then, though they be the very main supporters of our Christian Faith and Hope, to as many of us, as whose consciences can witness unto us a sincere desire & endeavor of performing that Obedience we have covenanted; yet are they to be embraced even by such of us, with a reverend fear and trembling, at our own unworthiness. But as for the unclean, and filthy, and polluted ; those Swine and Dogs, that delight in sin and disobedience, and every abomination: they may set their hearts at rest for these matters; they have neither part nor fellowship in any of the sweet promises of God. Let dirty Swine wallow in their own filth ; these rich pearls are not for them, they are too precious: let hungry Dogs glut themselves with their own vomit ; the Children's bread is not for them, it is too delicious: Let him that will be filthy, be filthy still ; the promises of God are holy things, and belong to none but those that are holy, and desire to be holy still. For our selves in a word; let us hope that a promise being left us, if with faith and obedience and patience we wait for it, we shall in due time receive it: but withal let us fear, (as the Apostle exhorteth Heb. 4.) lest a promise being left us, through disobedience or unbelief, any of us should seem to come short of it.

Thus much of the former thing proposed; the mignifying of God's Mercy, and the clearing of his Truth in the revocation and suspension of of threatened judgments; by occasion of these words [ I will not bring the Evil. ] There is yet a Circumstance remaining, of this general part of my Text, which would not be forgotten: it is the extent of time, for the suspending of the judge- [ I will not bring the Evil in his days. ] Something I would speak of it too by your patience: it shall not be much, because the season is sharp, I have not much sand to spend. I will not bring the evil in his days. The judgment denounced against Ahab's house, was in the end executed upon it; as appeareth in the sequel of the story, and especially from those words of Jehu (who was himself the instrument raised up by the Lord, and used for that execution,) in 4. King. 10. [ know that there shall fall to the earth nothing of the word of the Lord, which the Lord spake concerning the house of Ahab; for the Lord hath done that which he spake by his servant Elijah. ] Which were enough, (if there were nothing else to be said) to justify God's Truth in this one particular. That which Ahab gained by his humiliation, was only the deferring of it for his time; I will not bring the evil in his days. As if God had said, This wretched king hath provoked me, and pulled down a curse from me upon his house, which it were but just to bring upon him and it without farther delay: yet because he made not a scoff at my Prophet, but took my words something to heart, and was humbled by them; he shall not say, but I will deal mercifully with him, and beyond his merit: as ill as he deserveth it, I will do him this favor, I will not bring the evil that is determined against his house, in his days.

The thing I would observe hence, is; That, when God hath determined a judgment upon any people, family, or place; it is his great mercy to us, if he do not let us live to see it. It cannot but be a great grief, I say not now to a religious, but even) to any soul, that hath not quite cast off all natural affection; to forethinke and foreknow the future calamities of his country and kindred. Xerxes could not forbear weeping, beholding his huge army that followed him; only to think, that within some few scores of years so many thousands of proper men would be all dead and rotten: and yet that a thing that must needs have happened by the necessity of nature, if no sad accident or common calamity should hasten the accomplishment of it. The declination of a Commonwealth, and the funeral of a Kingdom, foreseen in the general corruption of manners and decay of discipline, (the most certain symptoms of a tottering State;) have fetched tears from the eyes, and blood from the hearts, of heathen men zealously affected to their Country. How much more grief then must it needs be, to them that acknowledge the true God, not only to foreknow the extraordinary plagues and miseries and calamities which shall befall their posterity: but also to fore-read in them God's fierce wrath and heavy displeasure and bitter vengeance, against their own sins, and the sins of their posterity? Our blessed Savior, though himself without sin, and so no way accessory to the procuring of the evils that should ensue, could not yet but weep over the City of Jerusalem, when he beheld the present security, and the future ruin thereof.

A grief it is then to know these things shall happen: but some happiness withal, and to be acknowledged as a great favor from God, to be assured that we shall never see them. It is no small Mercy in him, it is no small Comfort to us: if either he take us away, before his judgments come; or keep his judgments away, till we be gone. When God had told Abraham in Gen. 15. that his seed should be a stranger in a land that was not theirs, meaning Egypt, where they should be kept under, and afflicted 400. years : lest the good Patriarch should have been swallowed up with grief at it; he comforteth him, as with a promise of their glorious deliverance at the last, so with a promise also of prosperity to his own person, and for his own time, [ But thou shalt go to thy fathers in peace, & shalt be buried in a good old age, verse. 15.]. In Isaiah 39. when Hezekiah heard from the mouth of the Prophet Isaiah, that all the treasures in the Lord's house & in the Kings house should be carried into Babylon, and that his sons whom he should beget should be taken away, and made Eunuchs in the palace of the King of Babylon: he submitted himself (as it became him to do,) to the sentence of God; and comforted himself with this, that yet there should be peace and truth in his days, verse. 8. In 4. King. 22. when Huldah had prophesied of the evil that God would bring upon the City of Jerusalem, and the whole land of Judah ; in the name of the Lord she pronounceth this as a courtesy from the Lord unto good King Josiah, [Because thy heart was tender, and thou hast humbled thyself — Behold therefore I will gather thee unto thy fathers, and thou shalt be gathered unto thy grave in peace, and thine eyes shall not see all the evil, which I will bring upon this place. ] verse. last.

Indeed every man should have, and every good man hath, an honest care of posterity; would rejoice to see things settled well for them, would grieve to see things likely to go ill with them. That common speech which was so frequent with Liberius, was monstrous, and not savoring of common humanity 〈 in non-Latin alphabet 〉 , When I am gone, let heaven and earth be jumbled again into their old Chaos: but he that mended it, with 〈 in non-Latin alphabet 〉 , yea (saith he,) whilst I live; seemeth to have renounced all that was man in him. Aristotle hath taught us better, what reason taught him, that Res posterorum pertinent ad defunctos ; the good or evil of those that come after us, doth more than nothing concern us, when we are dead and gone. This is true: but yet Proximus egomet mî, though it were the speech of a Sharke in the Comedy, will bear a good construction ; Every man is nearest to himself: and that Charity, which looketh abroad, and seeketh not only her own, yet beginneth at home, and seeketh first her own. Whence it is, that a godly man, as he hath just cause to grieve for posterities sake, if they must feel God's judgments; so he hath good cause to rejoice for his own sake, if he shall escape them: and he is no less to take knowledge of God's Mercy, in sparing him; than of his Justice, in striking them.

This point is useful many ways: I will touch but some of them, and that very briefly. First, here is one Comfort, amongst many other, against the bitterness of temporal death. If God cut thee off in the midst of thy days, and best of thy strength; if death turn thee pale, before age have turned thee gray ; if the flower be plucked off before it begin to wither : grudge not at thy lot therein; but meet God's Messenger cheerfully, & embrace him thankfully. It may be, God hath some great work in hand, from which he meaneth to save thee. It may be, he sendeth death to thee, as he sent his Angel to Lot ; to pluck thee out of the midst of a froward and crooked generation, and to snatch thee away, lest a worse thing than death should happen unto thee. Cast not therefore a longing eye back upon Sodom, neither desire to linger in the plain ; (it is but a valley of tears and misery:) but up to the mountain from whence cometh thy salvation, lest some evil overtake thee. Possibly that which thou thinkest an untimely death, may be to thee a double advantage: a great advantage, in vshering thee so early into God's glorious presence ; and some advantage too, in plucking thee so seasonably from God's imminent judgments. It is a favor to be taken away betimes, when evil is determined upon those that are left.

Secondly, here is a Warning for us, to take consideration of the loss of good or useful men; and to fear, when they are going from us, that some evil is coming towards us. The Prophet complaineth of the too great and general neglect hereof in his times; [ The righteous perisheth, and no man layeth it to heart; and merciful men are taken away, none considering that the righteous is taken away from the evil to come. Isaiah 57.] When God sendeth his Angel to pluck out his righteous Lots, what may Sodom expect but fire and brimstone to be rained down upon them? When he plucketh up the fairest and choicest flowers in his garden, & croppeth off the tops of the goodliest poppies: who can think other, than that he meaneth to lay his garden wast, and to turn it into a wild wilderness? When he vndermineth the main pillars of the house, taketh away the very props and buttresses of Church & Cōmonweale; sweepeth away religious Princes, wise Senators, zealous Magistrates, painful Ministers, men of eminent rank, gifts, or example: who can be secure, that either Church, or Common weal shall stand up long; and not totter at least, if not fall? God in Mercy, taketh such away from the evil to come: we in wisdom should look for evil to come, when God taketh such away.

Thirdly; here is instruction for Worldlings, to make much of those few godly ones that live among them: for they are the very pawns of their peace, and the pledges of their security. Think not, ye filthy Sodomites, it is for your own sakes, that ye have been spared so long; know to whom you are beholden: This fellow that came into sojourn among you, this stranger, this Lot, whom you so hate, and malign, and disquiet; he it is that hath bayled you hitherto, and given you protection. Despise not God's patience, and longsuffering, ye profane ones ; neither bless yourselves in your ungodly ways: neither say, We prosper, though we walk in the lusts of our hearts. This and thus we have done, and nothing hath been done to us, God holdeth his hand, and he holdeth his tongue at us; surely he is such a one as our selves. Learn, O ye despisers, that if God thus forbear you, it is not at all for your own sakes, or because he careth not to punish evil-doers: no; he hath a little remnant, a little flock, a little handful of his own among you; a few names that have given themselves unto him, and call upon him daily for mercy upon the land, and that weep and mourn in secret and upon their beds for your abominations; whom you hate, and despise, and persecute, and defame, and account as the very scum of the people, and the refuse and off-scouring of all things; to whom yet you owe your preservation. Surely, if it were not for some godly Jehoshaphat or other, whose presence God regardeth among you; if it were not for some zealous Moses or other that standeth in the gap for you: God's wrath had entered in upon you long ere this, as a mighty breach of water; and as an overflowing deluge overwhelmed you; and you had been swept away as with the besom of destruction, and devoured as stubble before the fire. It is the innocent that delivereth the land, and repriueth it from destruction, when the sentence of desolation is pronounced against it; and it is delivered by the pureness of his hands. O the goodness of our God! that would have spared the five Cities of the salt sea, if among so many thousands of beastly & filthy persons there had been found but ten righteous ones; and that was for each city, but two persons: nay, that would have pardoned Jerusalem, if in all the streets and broad places thereof, replenished with a world of Idolaters, and Swearers, and Adulterers, and Oppressors, there had been found but one single man, that executed judgment, and sought the truth from his heart. But on the madness of the men of this foolish world withal! who seek to do them most mischief of all others, who of all others do them most good ; thirsting most after their destruction, who are the chiefest instruments of their preservation. Oh foolish and mad world! if thou hadst but wit enough, yet, yet to hug and to make much of that little flock, the hostages of thy peace, and the earnest of thy tranquility! if thou wouldest but know, even thou, at least in this thy day, the things that belong unto thy peace ! Thou art yet happy, that God hath a remnant in thee: and if thou knewest how to make use of this happiness, at least in this thy day, by honoring their persons, by procuring their safety and welfare, by following their examples, by praying for their continuance ; thou mightest be still, and more, and ever happy. But if these things, that belong unto thy peace, be now hidden from thine eyes ; if these men, that prolong thy peace, and prorogue thy destruction, be now despised in thy heart, in this day of thy peace: God is just ; Thou knowest not how soon they may be taken from thee: and though he do not bring the evil upon thee in their days ; when they are gone, thou knowest not how soon vengeance may overtake thee, and then shall he tear thee in pieces, and there shall be none left to deliver thee.

I have now done. Beseech we God the Father of mercies, for his dear son Jesus Christ his sake, to shed his Holy Spirit into our hearts; that by his good blessing upon us, that which hath been presently delivered agreeably to his holy truth and word, may take root downwards in our hearts, and bring forth fruit upwards in our lives and conversations: and so to assist us ever with his grace, that we may with humble confidence lay hold on his mercies, with cheerful reverence tremble at his judgments, by unfeigned repentance turn from us what he hath threatened, and by unwearied Obedience assure unto us what he hath promised. To which Holy Father, Son, and Spirit, three persons, and &c.

THE THIRD SERMON.

I Come now this third time to entreat of this Scripture, and (by God's help) to finish it. Of the three parts whereof, heretofore propounded, viz. 1. Ahab's Humiliation ; 2. the Suspension of his judgment for life; 3. and the Deuolution of it upon Jehoram ; the two former having been already handled: the last only now remaineth to be considered of. In the prosecution whereof; as heretofore we have cleared God's Holiness, and Truth: so we shall be now occasioned to clear his Justice, from such imputations, as might seem to lie upon it from this Act. And that in three respects; accordingly as Jehoram, who standeth here punishable for Ahab's sin, may be considered in a threefold reference to Ahab: that is to say, either relate, as the son of Ahab ; or disparate, as another man from Ahab ; or comparate, as a man not altogether so bad as Ahab. Now what Justice first to punish the son for the father? or indeed secondly, any one man for another? but most of all thirdly, the lesser offender for the greater?

It is not a matter of so much difficulty, as at the first appearance it seemeth, to clear these doubts ; if all things thereto appertaining be duly and distinctly considered. The greatest trouble will be, (the things being of more variety than hardness,) to sort them in such manner, as that we may therein proceed orderly and without confusion. Euermore, we know, Certainties must rule Vncertainties ; and clear truths, doubtful : it will be therefore expedient for us, for the better guiding of our judgments, first to lay down some Certainties ; and then afterwards by them to measure out fit resolutions to the doubts; and then lastly from the premises to raise some few instructions for our use.

The first Certainty then, and a main one, is this. Howsoever things appear to us, yet God neither is, nor can be unjust ; as not in any other thing, so neither in his punishments. Is God unrighteous, that taketh vengeance? God forbid: for then how shall God judge the world? shall not the Judge of all the earth do right? Indeed the reasons of his Justice oftentimes may be, oftentimes are unknown to us: but they never are, they never can be unrighteous in him. If in a deep point of Law, a learned discreet Judge should upon sufficient grounds give sentence, flat contrary to what an ordinary by-slander would think reason, (as many times it falleth out;) it is not for the grieved party to complain of injustice done him: he should rather impute what is done, to want of skill in himself, than of Conscience in the Judge. Right so, if in many things God's proceedings hold not proportion with those characters of Justice and Equity, which our weak and carnal reason would express; we must thence infer our own ignorance, not his injustice.

Whatsoever we do then; let us beware we measure not his ways by our ways, nor his works by our works: howsoever they seem to swerve from the rules of our ways and works ; yet still This we must rest upon as a certain Truth ; howsoever, whomsoever, whensoever, God punisheth, he is never unjust.

The second Certainty. To speak of Punishments properly; no temporal evil is simply, and de toto genere a punishment. By temporal evils I understand all the penal evils of this life, that do or may befall us from our bodily conception to our bodily deaths inclusive ; hunger, cold, nakedness, sicknesses, infirmities, discontents, reproaches, poverty, imprisonments, losses, crosses, distresses, death, and the rest: in a word, all that sore travel, which God hath given to the sons of man, to be exercised therewith, and that heavy yoke which is upon the sons of Adam, from the day that they go out of their mothers womb, till the day that they return to the mother of all things. I say none of all these are properly and de toto genere to be accounted punishments. For to make a thing simply and properly and formally a Punishment, there are required these three conditions: 1. that it be painful, and grievous to suffer; 2. that it be inflicted for some fault; 3. that it be involuntary, and against the sufferers will. That which hath but the first of these three conditions, may be called after a sort (and truly too) Malum Poenae, a kind of Punishment. But 〈 in non-Latin alphabet 〉 and properly, that Evil only is a Punishment, wherein the whole three conditions concur. Now these temporal Euills, though they have the two first conditions; all of them being grievous to suffer, all of them being inflicted for sin: yet in the third condition they fail, because they are not involuntary simply, and perpetually, and de suo genere involuntary: (to omit also a kind of failing in the second condition; not but that they are ever inflicted for some sin deserving them; but for that, there are withal other ends, and reasons for which they are inflicted, and whereunto they are intended, besides and above the punishment of the offense.) It may not be gainsaid indeed, but these things are involuntary sometimes in the particular, and especially to some men, even the least of them: but simply and universally such they are not; since by other-some men, the greatest of them are willingly and cheerfully, not only suffered, but desired. Not but that they are grievous to the best. (It must needs be some grief, as to the Merchant, to see his rich lading cast over-board, and to the Patient to have an old festered sore searched and sindged; so to the Christian, to have God's correcting hand lie heavy upon him in some temporal affliction: The Apostle telleth us plainly, No affliction for the present is joyous, but grievous. But involuntary it is no more in him, than those other things are in them. As therefore the Merchant, though it pity his heart to see so much wealth irrecoverably lost, yet getteth the best help and useth the best speed he can to empty the vessel of them, for the saving of his life ; and as the Patient, though he smart when the wound is dressed, yet thanketh and seeth the Surgeon for his pains, in hope of future ease: so the Christian, though these temporal evils somewhat trouble him, yet he is willing to them, and he is cheerful under them, and he acknowledgeth God's goodness in them, and returneth him thanks for them; because he knoweth they are sent for his future good, and that they will at the last yield them the peaceable fruit of righteousness when they shall have been sufficiently exercised thereby. See Peter and John rejoicing, when they suffered for the name of Jesus, and S ^t Paul so far from fearing, that he longed after his disolution ; and the blessed Martyrs running to a faggot, as to a feast. Verily, God's children see great good in these things, which others account evils : and therefore they take them not as bare punishments sent to afflict them; but as glorious trials to exercise them, as gracious corrections to humble them, as precious receipts to purge, and recover, and restore, and strengthen them.

So that it is not any of the temporal evils of this life; but much rather the everlasting pains of hell, wherein the just reward and punishment of sin properly and especially consisteth. The wages of sin is Death: the proper wages of sin eternal death. For so the Antithesis in that place giveth it to be understood, viz. of such a death as is opposed to Eternal life, and that is Eternal Death; [The wages of sin is death: but the gift of God is Eternal life. ] Rom. 6. By the distribution of those Eternal punishments then, we are rather to judge of God's righteousness in recompensing sinners; than by the dispensation of these temporal evils. It was a stumbling block to the heathen to see good men oppressed and vice prosper: it made them doubt; some whether there were a God, or no; others nothing better, whether a providence, or no. But what marvel, if they stumbled, who had no right knowledge either of God, or of his providence ; when Job, and David, and other the dear children of God have been much puzzled with it? David confesseth in Psal. 73. that his feet had well nigh slipped, when he saw the prosperity of the wicked: and certainty down he had been, had he not happily stepped into the Sanctuary of God, and there understood the end of these men. Temporal evils, though they be sometimes punishments of sin: yet they are not ever sent as punishments, (because sometimes they have other ends and uses, and are ordinabilia in melius ;) and secondly, they are never the only punishments of sin; because there are greater and more lasting punishments reserved for sinners after this life, of which there is no other use or end, but to punish; since they are not ordinabilie in melius. If we will make these temporal evils the measure, whereby to judge of the Justice of God, we cannot secure our selves from erring dangerously: God's purposes in the dispensation of these unto particular men being unsearchable. But those everlasting punishments are they, wherein God's Justice shall be manifested to every eye, in due time; at that last day, which is therefore called by S ^t Paul Rom. 2. the day of wrath, and of the revelation of the righteous judgment of God. Implying, that howsoever God is just in all his judgments and acts of providence, even upon earth; yet the Counsels and Purposes of God in these things are often secret, and past our finding out: but at the last great day, when he shall render to every man according to his works his everlasting recompense; then his vengeance shall manifest his wrath, and the righteousness of his judgment shall be revealed to every eye in the condign punishment of vnreconciled sinners. That is the second Certainety ; Temporal evils are not always, nor simply, nor properly, the punishments for sin.

If any man shall be yet unsatisfied, and desire to have God's Justice somewhat farther cleared, even in the disposing of these temporal things: although it be neither safe, nor possible for us, to search far into particulars, yet some general satisfaction we may have from a third Certainety : and that is this. Every evil of Paine, whatsoever it be, or howsoever considered, which is brought upon any man, is brought upon him evermore for sin, yea and that also for his own personal sin. Every branch of this assertion would be well marked. I say first, [ Every Evil of Paine, whatsoever it be, ] whether natural defects and infirmities in soul or body, or outward afflictions in goods, friends, or good name; whether inward distresses of an afflicted, or terrors of an affrighted conscience; whether temporal or eternal Death; whether evils of this life, or after it: or whatsoever other evil it be, that is any way grievous to any man; every such evil is for sin.

I Say secondly, every evil of pain, howsoever considered : whether formally, and sub ration poenae, as the proper effect of God's vengeance and wrath against sin; or as a fatherly correction and chastisement, to nurture us for some past sin, or as a medicinal preservative, to strengthen us against some future sin; or as a clogging chain to keep under and disable us from some outward work of sin; or as a fit matter and object whereon to exercise our Christian graces of faith, charity, patience, humility, and the rest; or as an occasion given and taken by Almighty God, for the greater manifestation of the glory of his Wisdom, and Power, and Goodness, in the remoueal of it; or as an act of Exemplary justice, for the admonition and terror of others; or for whatsoever other end, purpose, or respect it be inflicted.

I say thirdly, Every such evil of pain, is brought upon us for sin. There may be other ends, there may be other occasions, there may be other uses of such Euills: but still the original Cause of them all, is sin. [ When thou with rebukes dost chasten man for sin. ] It was not for any extraordinary notorious sins, either of the blind man himself, or of his parents, above other men, that he was borne blind. Our Savior Christ acquitteth them of that, John. 9. in answer to his Disciples, who were but too forward (as God knoweth most men are,) to judge the worst. Our Saviors answer there, never intended other, but that still the true cause deserving that blindness was his, and his parents sin: but his purpose was to instruct his Disciples, that that infirmity was not laid upon him rather than upon another man, merely for that reason because he (or his parents) had deserved it more than other men; but for some farther ends which God had in it in his secret and everlasting purpose, and namely this among the rest, that the works of God might be manifest in him, and the Godhead of the son made glorious in his miraculous cure. As in Nature, the intention of the End doth not overthrow, but rather suppose the necessity of the Matter : so is it in the works of God, and the dispensations of his wonderful providence. It is from God's Mercy, ordering them to those Ends he hath purposed; that his punishments are good ; but it is withal from our sins, deserving them as the Cause, that they are just ; even as the rain that falleth upon the earth, whether it moisten it kindly, and make it fruitful, or whether it choke and slocken and drown it; yet still had its beginning from the vapors, which the earth it self sent up. All those Euills, which fall so daily and thick upon us from heaven, (whether to warn us, or to plague us,) are but arrows which our selves first shot up against heaven, and now drop down again with doubled force upon our heads. Omnis poena propter culpam: all Euills of pain, are for the evils of sin.

I say fourthly ; All such Evils are for our own sins. The Scriptures are plain. God judgeth every man according to his own works. Every man shall bear his own burden, &c. God hath enjoined it as a Law for Magistrates, (wherein they have also his example to lead them;) that not the fathers for the children, nor the children for the fathers, but every man should be put to death for his own sin. Deut. 24 If Israel take up a Proverb of their own heads, [ The fathers have eaten sour grapes, and the children's teeth are set on edge ;] they do it without cause, and they are checked for it. The soul that sinneth, it shall die: and if any man eat sour grapes, his own teeth, (and not another's for him) shall be set on edge thereby. For indeed, how can it be otherwise? or who can reasonably think, that our most gracious God, who is so ready to take from us the guilt of our own, should yet lay upon us the guilt of other men's sins? The only exception to be made in this kind, is that alone satisfactory punishment of our blessed Lord, and Savior Jesus Christ: not at all for his own sins, (far be the impiety from us, so to imagine; for he did no sin, neither was there any guile found in his mouth: ) but for ours. He paid that which he never took; it was for our transgressions that he was wounded, and the chastisement of our peace was laid upon him. Yet even those meritorious sufferings of his, may be said (in a qualified sense) to have been for his own sins: (although in my judgment, it be far better to abstain from such like speeches, as are of ill and suspicious sound, though they may be in some sort defended.) But how for his own sins? His own by Commission? By no means: (God forbid any man should teach, any man should conceive so; the least thought of this were blasphemy:) but his own by Imputation. Not that he had sinned, and so deserved punishment: but that he had taken upon him our sins, which deserved that punishment. As he that undertaketh for another man's debt, maketh it his own, and standeth chargeable with it, as if it were his own personal debt: so Christ becoming surety for our sins, made them his own, and so was punishable for them, as if they had been his own personal sins; who his own self bare our sins in his own body upon the tree, 1. Pet. 2. That he was punished for us, who himself deserved no punishment; it was, because he was made sin for us, who himself knew no sin. So that I say, in some sense the assertion may be defended universally, and without exception: but yet I desire rather it might be thus; Christ's only excepted, all the Paines and Euills of men are brought upon them for their own sins.

These three points then are certain: and it is needful they should be well understood and remembered; because nothing can be objected against God's Justice in the punishing of sin, which may not be easily removed, if we have recourse to someone or other of these three Certainties, and rightly apply them. All the three doubts proposed in the beginning, have one and the same resolution: answer one; and answer all. Ahab here sinneth by Oppression: and yet the evil must light, though not all of it, (for some part of it fell, and was performed upon Ahab himself,) yet the main of it upon his son Jehoram. [I will not bring the Evil in his days, but in his sons days will I bring the Evil upon his house. ] It is not Jehoram's case alone: it is a thing that often hath, and daily doth befall many others. In Gen. 9. when Noah's ungracious son Ham had discovered his Fathers nakedness: the old man (no doubt, by God's special inspiration) layeth the curse not upon Ham himself, but upon his son Canaan, [ Cursed be Canaan &c. ] And God ratified the curse, by rooting out the posterity of Canaan, first out of the pleasant Land, wherein they were seated; and then afterwards from the face of the whole earth. Jereboam's Idolatry cut off his posterity from the Kingdom ; and the wickedness of Eli his sons, theirs from the Priesthood, of Israel. Gehasi with the bribe he took, purchased a leprosy in fee-simple to him and his heirs forever. The Jews, for stoning the Prophets of God, but most of all for crucifying the Son of God, brought blood-guiltiness not only upon themselves, but upon their children also, [ His blood be upon us, and upon our children. ] The wrath of God therefore coming upon them to the utmost, and the curse of God abiding upon their posterity even unto this day: wherein they still remain, (and God knoweth how long they shall) a base and despised people; scattered almost everywhere, and everywhere hated. Instances might be endless, both in private persons and families, and in whole Kingdoms and Countries. But it is a needless labor to multiply instances in so confessed a point: especially God Almighty having thus far declared himself and his pleasure herein in the second commandment of the Law; that he will not spare in his jealousy sometimes to visit the sins of fathers upon the children, unto the third and fourth generation.

There is no question then de facto, but so it is; the sins of the fathers are visited upon the children: but de jure, with what right and equity it is so, it is (as S. Chrysostom speaketh) 〈 in non-Latin alphabet 〉 , a question famous, and much debated. The considerations, which I find given-in for the resolution of this question, by those that have purposely handled it, are very many. But multitude breedeth confusion: and therefore I purpose no more but two only, unto which so many of the rest as are material may be reduced; and those two grounded upon the certainties already declared. The former concerneth the Nature of those Punishments, which are inflicted upon the children for the fathers sins; the later, the condition of those children, upon whom such punishments are inflicted.

As to the first. The punishments which God bringeth usually upon the children for the fathers sins, are only temporal and outward punishments. Some have been plagued with infectious diseases: as Gehazies posterity; and Joab's also, if that curse which David pronounced against him took effect, as it is like it did. Some have come to untimely and uncomfortable ends: and David's children Ammon and Absalom ; and the little ones of Dathan and Abiram, and others. Some have had losses, and reproaches, and manifold other distresses and afflictions in sundry kinds, too long to rehearse. And all these, temporal judgments their fathers sins might bring upon them: even as the faith, and virtues, and other graces of the fathers do sometimes convey temporal blessings to their posterity. So Jerusalem was saved in the siege by Sonacherib, for David's sake many years after his death; Isaiah 37.35. And the succession of the Crown of Israel continued in the line of Jehu for four descents; for the zeal that he shown against the worshippers of Baal, and the house of Ahab. So then, men may fare the better ; and so they may fare the worse too, for the virtues, or vices of their Ancestors. Outwardly, and temporally they may: but spiritually, and eternally they cannot. For as never yet any man went to heaven for his fathers goodness ; so neither to hell for his fathers wickedness.

If it be objected; that for any people or person to suffer a famine of the word of God, to be deprived of the use and benefit of the sacred and saving ordinances of God, to be left in utter darkness without the least glimpse of the glorious light of the Gospel of God, without which (ordinarily) there can be no knowledge of Christ, nor means of Faith, nor possibility of Salvation; to be thus visited, is more than a temporal punishment: and yet this kind of spiritual judgment doth sometimes light upon a Nation or people, for the unbelief, and unthankfulness, and impenitence, and contempt of their Progenitors whilst they had the light: and that therefore the Children for the Parents, and Posterity for their Ancestrie are punished not only with temporal, but even with spiritual judgments also. If any shall thus object, one of these two answers may satisfy them. First, if it should be granted, the want of the Gospel to be properly a spiritual judgment; yet it would not follow that one man were punished spiritually for the fault of another. For betwixt private persons, and public societies there is this difference: that in private persons, every succession maketh a change, so that when the father dieth, and the son cometh after him, there is not now the same person that was before, but another ; but in Cities, and Countries, and Kingdoms, and all public societies, succession maketh no change; so that when one generation passeth, and another cometh after it, there is not another City, or Nation, or People than there was before, but the same. If then the people of the same land should in this generation be visited with any such spiritual judgment, as is the removal of their Candlestick, and the want of the Gospel, for the sins and impieties of their Ancestors in some former generations: yet this ought no more to be accounted the punishment of one for another ; than it ought to be accounted the punishing of one for another, to punish a man in his old age for the sins of his youth. For as the body of a man, though the primitive moisture be continually spending and wasting therein, and that decay be still repaired by a daily supply of new and alimentall moisture, is yet truly the same Body ; and as a River fed with a living spring, though the water that is in the channel be continually running out, and other water freshly succeeding in the place and room thereof, is truly the same River: so a Nation or People, though one generation is ever passing away, and another coming on, is yet truly the same Nation or People after an hundred, or a thousand years, which it was before.

Again secondly; the want of the Gospel, is not properly a spiritual, but rather a temporal punishment. We call it indeed sometimes a spiritual Judgment, as we do the free use of it a spiritual Blessing: because the Gospel was written for, and revealed unto the Church, by the spirit of God; and also because it is the holy ordinance of God, and the proper instrument whereby (ordinarily) the spiritual life of Faith and of Grace is conueighed into our souls. But yet properly and primarily, those only are spiritual blessings, which are immediately wrought in the soul by the spirit of God, and can never be lost where they are once placed, and are proper and peculiar to those that are borne again of the spirit: and all those on the contrary, which may be subject to decay, or are common to the reprobate with the elect, or may turn to the hurt of the receiver, are to be esteemed temporal blessings, and not spiritual. And such a blessing, is the outward partaking of the word and ordinances of God: the want thereof therefore consequently, is to be esteemed a temporal judgment, rather than spiritual. So that, notwithstanding this instance, still the former consideration holdeth good: that God sometimes visiteth the sins of the fathers upon the children with outward and temporal ; but never with spiritual and eternal punishments.

Now, if there could no more be said to this doubt, but only this; it were sufficient to clear God's Justice: since we have been already instructed, that these temporal judgments are not always properly and formally the punishments of sin. For as outward blessings are indeed no true blessings properly ; because Wicked men have their portion in them as well as the Godly, and they may turn (and often do) to the greater hurt of the soul, and so become rather Punishments, than Blessings: so to the contrary, outward punishments are no true punishments properly ; because the Godly have their share in them as deep as the Wicked, and they may turn (and often do) to the greater good of the soul, and so become rather Blessings, than Punishments.

If it be yet said; But why then doth God threaten them as Punishments, if they be not so? I answer. First ; because they seem to be punishments, and are by most men so accounted for their grievousness, though they be not properly such in themselves. Secondly ; from the common event ; because vt plurimùm and for the most part they prove punishments to the sufferer, in case he be not bettered, as well as grieved, by them. Thirdly, because they are indeed a kind of punishment, though not then deserved, but formerly. Fourthly, and most to the present purpose; because not seldom the father himself is punishment in them, who through tenderness of affection taketh very much to heart the evils that happen to his child ; sometimes more, than if they had happened to himself. See David weeping and puling for his traiterous son Absalom, when he was gone; more affectionately, than we find he did for the hazards, of his own person and of the whole State of Israel, whiles he lived. For if it be a punishment to a man to sustain losses in his cattle, or goods, or lands, or friends, or any other thing he hath: how much more then in his children, of whom he maketh more account than of all the rest, (as being not only an image but even a part of himself;) and for whose sakes especially it is, that he maketh so much account of the rest? The Egyptians were plagued not only in the blasting of their corn, the murraine of their cattle, the vnwholsomenesse of their waters, the annoiance of vermin, and such like; but also and much more in the death of their first-borne: that was their last, and greatest plague. The news of his children slain with the fall of an house, did put Job (though not quite out of patience, yet) more to the trial of his patience, than the loss of all his substance besides; though of many thousands of Oxen, and Asses, and Sheep, and Camels. Now if no man charge God with injustice, if when a man sinneth he punish him in his body, or goods, or good name, or in other things: why should it be suspected of injustice, when he sinneth, to punish him in his children? at least there, where the evil of the children seen or foreseen, redoundeth to the grief and affliction of the father? And so was David's murder and adultery justly punished in the loss of his incestuous son Amnon, and of his murderous son Absalom. Upon which ground, some think that clause [ unto the third and fourth generation ] to have been added in the second Commandment, respectively to the ordinary ages of men; who oftentimes live to see their children to the third, and sometimes to the fourth generation, but very seldom farther: Implying, as they think, that God usually punisheth the sins of the fathers upon the children, within such a compass of time, as they may in likelihood see it, and grieve at it; and then what ever evil it be, it is rather inflicted as a punishment to them, than to their children. This in part satisfieth the doubt: that the punishments which God layeth upon the children for the fathers sins, are only temporal punishments, and consequently by our second ground not properly punishments.

But yet for so much as these temporal evils, (be it properly, be it improperly,) are still a kind of Punishment ; and we have been already taught from the third ground, that all evils of punishment, whether proper or improper, are brought upon men evermore and only for their own personal sins: the doubt is not yet wholly removed, unless we admit of a second Consideration ; and that concerneth the condition of those children, upon whom such punishments are inflicted for their fathers sins.

And first ; it is considerable, that children most times tread in their fathers steps, and continue in their sins : and so draw upon themselves their punishments. And this they do especially, by a threefold conveyance of sin from their Parents; viz. Nature, Example, and Education. First, Nature : and this is seen especially in those sins, that are more sensual than other, and do after a sort symbolize with the predominant humor in the body. It is plain from experience, that some sins (especially the proneness, and inclination unto them) do follow some complexions and constitutions of body, more than others; and arise from them: As Ambition, Rage, Rashness, and turbulent entermedling in other men's affairs, from Choler ; Wantonness, and Licentious Mirth from Blood ; Drunkenness, and Lazinesse from Fleagme ; Envy, and Sullennesse, and implacable thirst of Reuenge from Melencholy. And these kind of sins (to note that by the way) do oftentimes prove our master-sins ; such as Divines usually call our bosom, and darling, and beloved sins, ( Peccatum in delicijs ) because naturally we have a stronger proneness and inclination to these, than to other sins. And therefore we ought to pray against, and to strive against, and to fight against these sins, and to avoid the occasions of them, especially and above all other sins. And if it shall please God so to strengthen us with his grace, and enable us by his spirit, as to have in some good measure subdued these sins in us, and denied our selves in them: it is to be comfortably hoped, that we have wrought the main and the masterpiece of our Mortification. But to return where I was; as color and favor and proportion, of hair and face and lineament: and as diseases and infirmities of the Body; so commonly the abilities, and dispositions, and tempers of the mind and affections became hereditary, and (as we say) run in a blood. Naturae sequitur semina quisque suae. An evil bird hatcheth an evil egg ; and one viper will breed a generation of vipers.

Secondly, We are (God knoweth) but too apish: apt to be led much by examples, more by the worst, most by the nearest.— Velociùs & citiùs nos Corrumpunt vitiorum exempla domestica. Young ones will do, as they see the old ones do before them: and they will on; non quâ eundum, sed quâ itur ; not as their father biddeth them, but as he leadeth them. Si nociua senem inuat alea —If the father be given to swearing, or gaming, or scoffing, or whoring, or riot, or contention, or excess in drink, or anything else that naught is: let him counsel and advise his son as often and as earnestly as he can; he shall find one cursed example, (without the singular mercy and grace of God) to do more hurt upon him, than a thousand wholesome admonitions will do good. — fugienda patrum vestigia ducunt, Et monstrata diu veteris trahit orbita culpae.

A third means of conveying vices from parents to children is Education: when parents train and bring up their children in those sinful courses, wherein themselves have lived and delighted. So covetous worldlings are ever distilling into the ears of their children precepts of parsimony and good husbandry, reading them lectures of thrift, and inculcating principles of getting and saving. Sunt quaedam vitiorum elementa: his protinus illos imbuet, & coget vitiorum ediscere sordes. Idle wandering Beggars train up their children in a trade of begging and lying, and cursing, and filching, and all idleness and abominable filthiness. And idolatrous parents how careful they are to nuzzle up their Posterity in Superstition and Idolatry ; I would our protest Popelings, and half-baked Protestants, did not let us see but too often. Wretched and accursed is our supine carelessness; if these men's wicked diligence, (whose first care for the fruit of their bodies, is to poison their souls, by sacrificing their sons and daughters to Idols;) shall rise up in judgment against us, and condemn our foul neglect, in not seasoning the tender years of our children with such religious, godly and virtuous informations, as they are ca •• ble of.

How ever it be, whether by Nature, Example, or Education, one, or more, or all of these: certain it is, that most times sins pass a long from the father to the son, and so downward, by a kind of lineal descent from predecessors to posterity; and that for the most part with advantage and increase: whole families being tainted with the special vices of their stock. John the Baptist speaketh of a generation of vipers: and if we should but observe the conditions of some families in a long line of succession; might we not espy here and there, even whole generations of Drunkards, and generations of Sweareres, and generations of Idolaters, and generations of Wordlings, and generations of seditious, and of envious, and of riotous, and of haughty, and of unclean persons, and of sins in other kinds? This ungodly king Ahab ; see how all that come of him, taste of him, and have some spice and relish of his evil manners. Of his son Ahaziah, that next succeeded him in the kingdom of Israel, the Text saith in the next Chapter, that he walked in the way of his father, and in the way of his mother. And another Ahaziah king of Judah, the grand-child of Jehoshaphat by the fathers side, and of Ahab by the mothers; drew infection from the mother, and so trode in the steps rather of this his wicked grandfather Ahab, than of his good grandfather Jehoshaphat : and of him therefore the Scripture saith remarkeably in 4. King. 8. He walked in the way of the house of Ahab, and did evil in the sight of the Lord, as did the house of Ahab, for he was the son in Law of the house of Ahab. Little doth any man think, what hurt he may do unto, and what plague he may bring upon, his posterity, by joining himself or them in too strict a bond of nearness with an ill or an idolatrous house or stock. Here, we see, is Ahab's house taxed, & not his person only: even the whole family, and brood, and kin of them, branch and root. And that Jehoram also who is the son here spoken of and meant in my Text, did Patrisare too as well as the rest of the kindred, and take after the father, (though not in that height of impiety, and idolatry, as his father) is plain from the sequel of the Story. And so doing, and partaking of the Euills of sin with his father; why might he not also in justice partake of the Euills of punishment with his father?

Secondly, the sins of the fathers are visited upon the children sometimes, as possessors of something which their fathers left them, with God's curse cleaving unto it. As in the Law, not only he, that had an issue of uncleanness, made them unclean that touched him; but even the saddle or stool he sat upon, the clothes he wore, the bed whereon he lay, any vessel of earth or of wood that he did but touch, was enough to bring legal pollution and uncleanness upon any other person, that should but touch them: So, not only our fathers sins, if we touch them by imitation ; but even their lands and goods and houses and other things that were theirs, are sufficient to derive God's curse upon us, if we do but hold them in possession. What is gotten by any evil and unjust and unwarrantable means, is in God's sight and estimation no better than stolen. Now stolen goods, we know, though they have passed through never so many hands before, that man is answereable for, in whose hands they are found, and in whose custody and possession they are. God hateth not sin only; but the very monuments of sin too: and his curse fasteneth, not only upon the agent ; but upon the brute and dead materials too: and where theft, or oppression, or perjury, or sacrilege have laid the foundation, and reared the house; there the Curse of God creepeth in between the walls and seelings, and lurketh close within the stones and the timber, and as a fretting mouth or canker, insensibly gnaweth asunder the pins and the joints of the building, till it have vnframed it, and resolved it into a ruinous heap: for which mischief there is no remedy, no preservation from it, but one; and that is, free and speedy Restitution. For anything we know, what Ahab the father got without justice, Jehoram the son held without scruple. We do not find, that ever he made restitution of Naboth's vineyard to the right heir; and it is like enough he did not: and then between him and his father there was but this difference; the father was the thief, and he the receiver ; which two the Law seuereth not either in guilt or punishment, but wrappeth them equally in the same guilt, and in the same punishment— 〈 in non-Latin alphabet 〉 . And who knoweth, whether the very holding of that vineyard might not bring upon him the curse of his fathers oppression? it is plain that vineyard was the place, where the heaviest part of that curse overtook him.

But that which is the upshot of all, and vntieth all the knots both of this and of all other doubts, that can be made against God's justice, in punishing one for another, ariseth from a third consideration ; which is this. That the children are punished for the fathers sins, or indefinitely any one man for the sins of any other man; it ought to be imputed to those sins of the fathers or others, not as to the causes properly deserving them, but only as occasioning those punishments. It pleaseth God to take occasion from the sins of the fathers or of some others, to bring upon their children, or those that otherwise belong unto them in some kind of relation, those evils which by their own corruptions & sins they have justly deserved. This distinction of the Cause and Occasion, if well heeded, both fully acquitteth God's Justice ; and abundantly reconcileth the seeming Contradictions of Scripture, in this Argument: and therefore it will be worth the while, a little to open it.

There is a kind of Cause de numero efficientium, which the learned for distinctions sake call the Impulsiue Cause : and it is such a cause, as moveth and induceth the principal Agent, to do that which it doth. For Example: A Schoolmaster correcteth a boy with a rod for neglecting his book. Of this correction here are three distinct causes, all in the rank of efficients; viz. the Master, the Rod, and the boys neglect: but each hath its proper causality in a different kind and manner from other. The Master is the Cause, as the principal Agent, that doth it; the Rod is the Cause, as the Instrument wherewith he doth it; and the boys neglect the impulsive cause, for which he doth it. Semblably, in this judgment which befell Jehoram ; the principal efficient cause and Agent, was God, (as he is in all other punishments and judgments; shall there be evil in the City, and the Lord hath not done it? Amos 3.) & here he taketh it to himself, [ I will bring the evil upon his house. ] The Instrumental Cause under God, was Jehu ; whom God raised up, and endued with zeal and power for the execution of that vengeance, which he had determined against Ahab and against his house; as appeareth in 4. Kings 9. and 10. But now, what the true proper Impulsiue cause should be, for which he was so punished, and which moved God at that time and in that sort to punish him; that is the point wherein consisteth the chiefest difficulty in this matter, and into which therefore we are now to inquire: viz. whether that were rather his own sin, or his father Ahab's sin?

Whether we answer for this, or for that: we say but the truth in both: for both sayings are true; [God punished him for his own, ] and [God punished him for his Fathers sin. ] The difference only this. His own sins were the impulsive cause that deserved the punishment; his fathers sin the impulsive cause that occasioned it: and so indeed upon the point, and respectively to the justice of God, rather his own sins were the cause of it, than his fathers; both because justice doth especially look at the desert, & also because that which deserveth a punishment is more effectually, & primarily, and properly the impulsive cause of punishing, than that which only occasioneth it. The terms whereby Artists express these two different kinds of impulsive causes (borrowed from Galen, and the Physicians,) of 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , would be excellent, and full of satisfaction; if they were of easy understanding. But for that they are not so, especially to such as are not acquainted with the terms and learning of the Schools ; I forbear to use them: and rather than to take the shortest cut over hedge and ditch, choose to lead you an easier and plainer way, though it's something about; and that by a familiar example.

A man hath lived for some good space in reasonable state of health; yet by gross feeding, and through continuance of time, his body the whilst hath contracted many vicious, noisome, and malignant humors. It happeneth he hath occasion to ride abroad in bad weather; taketh wet on his feet or neck, getteth cold with it, cometh home, findeth himself not well, falleth a shaking first, and anon after into a dangerous and lasting fever. Here is a fever ; and here are two different causes of it: an antecedent cause within, the abundance of noisome and crude humors, (that is causa 〈 in non-Latin alphabet 〉 ); and the evident cause ab extra, his riding in the wet, and taking cold upon it, (and that is Galens causa 〈 in non-Latin alphabet 〉 ). Let us go on a little, and compare these causes. The Physician is sent for, the sick man's friends they stand about him, and in cometh the Physician among them, and inquireth of him and them how he got his fever. They presently give him such information as they can, (and the information is both true, and sufficient, so far as it reacheth:) they tell him the one cause, the occasional cause, the outward evident cause: [Alas, Sir, he rode such a journey, such a time, got wet on his feet, and took cold upon it; and that hath brought him to all this.] That is all they are able to say to it: for other cause they know none. But by and by after some suruiew of the state of the Body, he is able to inform them in the other cause, the inward and original cause; whereof they were as ignorant before, as he was of that other outward one: and he telleth them the cause of the malady is superfluity of crude and noisome humors, rankenesse of blood, abundance of melancholy, tough fleame, or some other like thing within. Now if it be demanded, which of these two is rather the cause of his sickness? The truth is, that inward antecedent cause within, is the very cause thereof; although perhaps it had not bred a fever at that time, if that other outward occasion had not been. For by that inward hidden cause the body was prepared for an ague: only there wanted some outward fit accident, to stir and provoke the humors within, and to set them on working. And the parties body being so prepared, might have fallen into the same sickness, by some other accident as well as that; as over heating himself with exercise, immoderate watching, some distemper or surfeit in diet, or the like: But neither that, nor any of these, nor any other such accident could have cast him into such a Fit, if the humors had not been ripe, and the body thereby prepared to entertain such a disease. So as the bad humors within may rather be said to be the true cause, and that cold-taking but the occasion of the Ague: the disease it self issuing from the hidden cause within; and the outward accident being the cause, not so much of the disease it self, why the Ague should take him, as why it should take him at that time, rather than at another, and hold him in that part or in that manner rather than in another.

From this Example we may see in some proportion, how our own sins, and other men's, concur as joint impulsive causes of those punishments, which God bringeth upon us. Our own sins they are the true hidden antecedent causes, which deserve the punishments: our fathers sins, or our governors sins, or our neighbors sins, or whatsoever other man's sins, that are visited upon us, are only the outward evident causes (or rather occasions,) why we should be punished at this time, and in this thing, and in this manner, and in this measure, and with these circumstances. And as in the former Example, the Patients friends considered one cause, and the Physician another; they the evident and outward, he the inward and antecedent cause: so respectively to God's Justice, our own sins only are the causes of our punishments; but in respect of his Providence and Wisdom, our fathers sins also, or other men's. For Justice looketh upon the desert only; and so the punishments are ever and only from our own personal sins, as we learned from our third Certainty: but it is Providence, that ordereth the occasions, and the seasons, and the other circumstances of GOD'S punishments.

Hence may we learn to reconcile those places of Scripture, which seem to cross one another in this Argument. In Ezekiel and Jeremiah it is said, that every man shall be punished for his own sins, and that the children shall not bear the iniquity of the fathers: and yet the same Jeremiah complaineth as if it were otherwise, ( Lam. 5.) Our fathers have sinned, and are not; and we have borne their iniquities. Yea God himself proclaimeth otherwise, I am a jealous God, visiting the sins of the fathers upon the children — Nor only doth he visit the sins of the fathers upon the children: but he visiteth also the sons of Princes upon their Subjects ; as David's people were wasted for his sin in numbering them: yea and he visiteth sometimes the sins even of ordinary private men upon public societies ; Did not Achan the son of Zerah commit a trespass in the accursed thing, and wrath sell upon all the Congregation of Israel, and that man perished not alone in his iniquity? Now how can all this stand together?

Yes very well: even as well, as in the act of punishing, God's Justice and his Wisdom can stand together. Mark then, wheresoever the Scripture ascribeth one man's punishment to another man's sin; it pointeth us to God's Wisdom and Providence: who for good and just ends maketh choice of these occasions, rather than other sometimes, to inflict those punishments upon men, which their own sins have otherwise abundantly deserved. On the contrary, wheresoever the Scripture giveth all punishments unto the personal sins of the sufferer, it pointeth us to God's Iusti • e: which looketh still to the desert, and doth not upon any occasion whatsoever inflict punishments, but where there are personal sins to deserve them: so that every man that is punished in any kind, or upon any occasion, may join with David in that confession of his, Psal. 51. Against thee have I sinned, and done evil in thy sight: that thou mightest be justified in thy sayings, and clear when thou judgest.

Say then, an unconscionable great one by cruel oppression, wring, as Ahab did here, his poorer neighbors vineyard from him; or by countenanced sacrilege geld a Bishopric of a fair Lordship or Manor; and when he hath done, his prodigal heir run one end of it away in matches, drown another end of it in Taverns and Taphouses, melt away the rest in lust, and beastly sensuality: who doth not here see, both God's Justice, in turning him out of that, which was so foully abused by his own sins; and his Providence withal, in fastening the Curse upon that portion, which was so unjustly gotten by his fathers sins? Every man is ready to say, It was never like to prosper, it was so ill gotten ; and so acknowledge the Covetous fathers sin, as occasioning it: and yet every man can say withal, It was never likely to continue long, it was so vainly lauished out; and so acknowledge the Prodigal sons sin, as sufficiently deserving it.

Thus have we heard the main doubt solued. The sum of all is this. God punisheth the son for the fathers sin: but with temporal punishments, not eternal ; and with those, perhaps so as to redound to the fathers punishment in the son. Perhaps, because the son treadeth in his fathers steps; perhaps, because he possesseth that from his father, to which God's curse adhereth; perhaps for other reasons best known to God himself, wherewith he hath not thought meet to acquaint us: but what ever the occasion be, or the ends ; evermore for the sons own personal sins, abundantly deserving them.

And the same resolution is to be given to the other two doubts proposed in the beginning: to that, Why God should punish any one man for another? and to the third, Why God should punish the lesser offender for the greater ? In which, and all other doubts of like kind, it is enough, for the clearing of God's Justice, to consider: that when God doth so, they are first only temporal punishments which he so inflicteth; and those secondly no more, than what the sufferer by his own sins hath most rightfully deserved. All those other considerations, as that the Prince and People are but one body, and so each may feel the smart of others sins and stripes: that oftentimes we have given way to other men's sins, when we might have stopped them; or consent, when we should have withstood them; or silent allowance, when we should have checked them; or perhaps furtherance, when we should rather have hindered them: that the punishments brought upon us for our fathers or other men's sins, may turn to our great spiritual advantage, in the humbling of our souls, the subduing of our corruptions, the increasing of our care, the exercising of our graces: that where all have deserved the punishment, it is left to the discretion of the Judge, whom he will pick out, the Father or the Son, the Governor or the Subject, the Ring-leader or the Follower, the Greater or the Lesser offender, to show exemplary justice upon, as he shall see expedient. I say, all these, and other like considerations many, though they are to be admitted as true, and observed as useful ; yet they are such, as belong rather to God's Providence and his Wisdom, than to his Justice. If therefore thou knowest not the very particular reason, why God should punish thee in this or that manner, or upon this or that occasion ; let it suffice thee that the Counsels and purposes of God are secret: and thou art not to inquire with scrupulous curiosity into the dispensation and courses of his Providence, farther than it hath pleased him either to reveal it in his word, or by his manifest works to discover it unto thee. But whatsoever thou doest, never make question of his Justice. Begin first to make inquiry into thine own self: and if after impartial search, thou there findest not corruption enough to deserve all out as much as God hath laid upon thee, then complain of injustice, but not before. And so much for the doubts.

Let us now from the premises raise some instructions for our use. First; Parents we think have reason to be careful, (and so they have) for their children ; and to desire and labor, as much as in them lieth, their well doing. Here is a fair course then for you that are parents, and have children to care for. Do you that which is good, and honest, and right: and they are like to fare the better for it. Wouldest thou then, Brother, leave thy lands, and thy estate to thy child, entire and free from encombrances? It is an honest care: but here is the way. Abstineas igitur damnandis: Leave them free from the guilt of thy sins ; which are able to comber them beyond any statute, or mortgage. If not the bond of God's Law, if not the care of thine own soul, if not the fear of hell, if not the inward checks of thine own conscience: At peccaturo obstet tibi filius infans, at the least let the good of thy poor sweet infants restrain thee from doing that sin, which might pull down from heaven a plague upon them and theirs. Go to then, do not applaud thyself in thy witty villainies, when thou hast circumvented and prospered ; when Ahab -like thou hast killed, and taken possession ; when thou hast larded thy leaner revenues with fat collops sacrilegiously cut out of the sides or flankes of the Church ; and hast nailed all these with all the appurtenances, by sines, and vowchers, and entayles, as firm as Law can make them, to thy child, and his child, and his childes child forever. After all this stir, cast up thy bills, and see what a goodly bargain thou hast made: thou hast damned thyself, to undo thy child; thou hast brought a curse upon thine own soul, to purchase that for thy child, which shall bring a curse both upon it and him.

But if thou wouldest leave thy posterity a firm, and secure and durable estate: do this rather. Purchase for them by thy charitable works, the prayers and blessings of the poor; settle upon them the fruits of a religious, sober, and honest education; bequeath them the legacy of thy good example, in all virtuous and godly living: and that portion thou leavest them besides, of earthly things, be it much or little, be sure it be well gotten ; otherwise never look it should prosper with them. A little leaven leaveneth the whole lump, and soureth it: and a little ill gotten, like a gangrene spreadeth through the whole estate; and worse than aqua fortis, or the poisoned shirt that Dejanira gave Hercules, cleaveth unto it, and feedeth upon it, and by little and little gnaweth, and fretteth, and consumeth it to nothing. And surely, God's Justice hath wonderfully manifested it self unto the world in this kind, sometimes even to the public astonishment and admiration of all men: that men of ancient families, and great estates ; well left by their Ancestors, and free from debts, legacies, or other encombrances ; not notedly guilty of any expencefull sin or vanity, but wary and husbandly and careful to thrive in the world; not kept under with any great burden of needy friends, or charge of children ; not much hindered by any extraordinary losses, or casualties of fire, thieves, suretyship, or suites: that such men, I say, should yet sink and decay, and run behind hand in the world; and their estates crumble and milder away, and come to nothing, and no man knoweth how. No question, but they have sins enough of their own, to deserve all this, and ten times more than all this: but yet withal, who knoweth but that it might, nay who knoweth not that sometimes it doth, (so legible now and then are God's judgments) come upon them for the greediness, and avarice, and oppression, and sacrilege, and injustice of their not long foregoing Ancestors? You that are parents, take heed of these sins. It may be, for some other reasons known best to himself, God suffereth you to go on your own time; and suspendeth the judgments, your sins have deserved, for a space, as here he did Ahab's upon his humiliation: but be assured, sooner or later, vengeance will overtake you or yours for it. You have coveted an evil covetousness to your house: and there hangeth a judgment over your house for it, as rain in the clouds; which, perhaps in your sons, perhaps in your grand-child's days, some time or other, will come dashing down upon it, and overwhelm it. Think not the vision is for many descents to come— de male quaesitis vix gaudet tertius haeres: seldom doth the third, scarce ever the fourth generation pass, before God visit the sins of the fathers upon the children; if he do not in the very next generation. In his sons days will I bring the evil upon his house.

Secondly; if not only our own, but our fathers sins too may be, shall be visited upon us: how concerneth it us, as to repent for our own, so to lament also the sins of our forefathers; and in our confessions and supplications to God, sometimes to remember them, that he may forget them, and to set them before his face, that he may cast them behind his back ? We have a good precedent for it in our public Litany; Remember not Lord our offenses, nor the offenses of our forefathers ! A good, and a profitable, and a needful prayer it is: and those men have not done well, nor justly, that have caviled at it. (O that men would be wise according to sobriety, and allow but just interpretations to things advisedly established; rather than busy themselves nodum in scirpo, to pick needless quarrels where they should not. What unity would it bring to brethren, what peace to the Church, what joy to all good and wise men!) As to this particular, God requireth of the Israelites in Levite. 26. that they should confess their iniquity, and the iniquity of their fathers. David did so, and Jeremiah did so, and Daniel did so: in Psal. 106. in Ierem. 3. in Dan. 9. And if David thought it a fit curse, to pronounce against Judas, and such as he was, in Psal. 109. [ Let the wickedness of his fathers be had in remembrance in the sight of the Lord, and let not the sin of his mother be done away: ] why may we not, nay how ought we not, to pray for the removal of this very curse from us, as well as of any other curses? The present age is ri • e of many enormous crying sins, which call loud for a judgment upon the land: and if God should bring upon us a right heavy one, whereat all ears should tingle; could we say other, but that it were most just, even for the sins of this present generation ? But if unto our own, so many, so great, God should also add the sins of our forefathers ; the bloodshed, and tyranny, & grievous unnatural butcheries in the long times of the civil wars, and the universal idolatries and superstitions covering the whole land, in the longer and darker times of Popery : and if, as he sometimes threatened to bring upon the Jews of that one generation all the righteous blood that ever was shed upon the earth, from the blood of the righteous Abel, unto the blood of Zacharias the son of Barachias ; so he should bring the sins of our Ancestors for many generations past, upon this generation of ours: who could be able to abide it? Now, when the security of the times give us but too much cause to fear it, and the regions begin to look white towards the harvest: is it not time for us with all humiliation of Soul and Body to cast down our selves; and with all contention of voice and spirit to lift up our prayers? and to say; Remember not Lord our offenses, nor the offenses of our forefathers: neither take thou vengeance of our sins: Spare us good Lord, spare the people, whom thou hast redeemed with thy most precious blood, and be not angry with us forever. Spare us good Lord.

Thirdly. Since not only our fathers sins, and our own ; but our Neighbors sins too, ( aliquid malum propter vicinum malum, ) but especially the sins of Princes and Governors, (— delirant reges, plectuntur Achiui, ) may bring judgments upon us, and enwrap us in their punishments: it should teach everyone of us, to seek his own private in the common and public good; and to endeavor, if but for our own security from punishment, to awaken other from their security in sin. How should we send up supplications and prayers and intercessions for Kings and for all that are in authority ; that God would incline their hearts unto righteous courses, and open their ears to wholesome counsels, and strengthen their hands to just actions? when but a sinful oversight in one of them, may prove the overthrow of many thousands of us: as David but by once numbering his people in the pride of his heart, lessened their number at one clap threescore and ten thousand. If Israel turn their backs upon their enemies; up Joshua, and make search for the troubler of Israel, firret out the thief, and do execution upon him: one Achan, if but suffered, is able to undo the whole host of Israel; what mischief might he do, if countenanced, if allowed ? The hour I see hath overtaken me, and I must end. To wrap up all in a word then, and conclude: Thou that hast power over others; suffer no sin in them by base connivance, but punish it: thou that hast charge of others, suffer no sin in them by dull silence, but rebuke it: thou that hast any interest in, or dealing with others; suffer no sin upon them, by easy allowance, but distaste it: thou that hast nothing else; yet by thy charitable prayers for them, and by constant example to them, stop the course of sin in others, further the growth of grace in others, labor by all means (as much as in thee lieth) to draw others unto God; lest their sins draw God's judgments upon themselves and thee. This that thou mayst do, and that I may do, and that everyone of us, that feareth God, and wisheth well to the Israel of God, may do, faithfully and discreetely in our several stations and callings: let us all humbly beseech the Lord, the God of all grace and wisdom, for his Son Jesus sake, by his holy spirit to enable us. To which blessed Trinity, one only wise, immortal, invisible, almighty, most gracious and most glorious Lord and God, be ascribed by everyone of us, the kingdom, the power, and the glory, both now and forever. Amen.

THE FOURTH SERMON.

I F flesh and blood be suffered to make the Gloss, it is able to corrupt a right good Text. It easily turneth the doctrine of God's grace into wantonness : and as easily the doctrine of Christian liberty into licentiousness. These Corinthians, being yet but Carnal ; for the point of Liberty consulted (it seemeth) but too much with this cursed gloss. Which taught them to interpret their Calling to the Christian faith, as an Exemption from the duties of all other Callings: as if their spiritual freedom in Christ had cancelled ipso facto all former obligations, whether of Nature or Ciuility. The Husband would put away his wife, the servant dis-respect his master, every other man break the bonds of relation to every other man: and all under this pretence, and upon this ground, that Christ hath made them free. In this passage of the Chapter, the Apostle occasionally correcteth this error: principally indeed as the present Argument led him, in the particular of Marriage ; but with a farther & more universal extent to all outward states and conditions of life. The sum of his Doctrine, this. He that is yoked with a wife, must not put her away, but count her worthy of all love ; he that is bound to a master, must not despise him, but count him worthy of all honor ; every other man that is tied in any relation to any other man, must not neglect him, but count him worthy of all good offices and civil respects suitable to his place and person: though She or He, or that other, be Infidels and Vnbeleeuers. The Christian Calling doth not at all prejudice, much less overthrow ; it rather establisheth and strengtheneth, those interests, that arise from natural relations, or from voluntary contracts (either domestical or civil ) betwixt Man and Man. The general rule to this effect he conceiveth in the form of an Exhortation ; that every man (notwithstanding his calling unto liberty in Christ) abide in that station wherein God hath placed him, contain himself within the bounds thereof, and cheerfully & contentedly undergo the duties that belong thereto: verse. 17. [ As God hath distributed to every man, as the Lord hath called everyone, so let him walk. ] And lest this Exhortation (as it fareth with most other, especially such as come in but upon the by, as this doth) should be slenderly regarded: the more fully to commend it to their consideration & practice, he repeateth it once again, verse. 20. [ Let every man abide in the same calling, wherein he was called. ] And now again once more; in the words of this verse; concluding therewith the whole discourse into which he had digressed, [ Brethren, let every man, wherein he is called, therein abide with God. ]

From which words, I desire it may be no prejudice to my present discourse, if I take occasion to entreat at this time of a very needful argument; viz. concerning the Necessity, Choyce, and Use of particular Callings. Which whilst I do, if any shall blame me for shaking hands with my Text: let such know, First, that it will not be very charitably done, to pass a hard censure upon another's labor; no nor yet very providently for their own good, to slight a profitable truth for some little seeming impertinency. Secondly, that the points proposed are indeed not impertinent: the last of them (which supposeth also the other two) being the very substance of this Exhortation; and all of them such as may without much violence be drawn from the very words themselves, at leastwise if we may be allowed the liberty (which is but reasonable) to take-in also the other two verses the 17. and the 20. in sense, and for substance, all one with this: as anon in the several handling of them will in parr appear. But howsoever, Thirdly, (which S. Bernard deemed a sufficient Apology for himself in a case of like nature, Nouerint me non tam intendisse &c. ) let them know, that in my choice of this Scripture my purpose was not so much to bind myself to the strict exposition of the Apostolical Text, as to take occasion there-from to deliver what I desired to speak, and judged expedient for you to hear; concerning 1. the Necessity, 2. the Choyce, and 3. the Use of particular Callings.

Points, if ever needful to be taught and known; certainly, in these days most. Wherein some habituated in idleness, will not betake themselves to any Calling ; like a heavy jade, that is [ 1] good at bit, and naught else. These would be [ 2] soundly spurred up, and whipped on end. Othersome, through weakness, do not make a good choice of a fit Calling : like a young unbroken thing that hath metal, and is free, but is ever wrying the wrong way. These would be fairly checked, turned into the right way, and guided with a steady [ 3] & skillful hand. A third sort (and I think the greatest) through unsettledness, or discontentedness, or other untoward humor, walk not soberly, and uprightly, and orderly in their Calling ; like an unruly Coult, that will over hedge and ditch; no ground will hold him, no fence turn him. These would be well, fettered and side-hanckled for leaping. The first sort, are to be taught the Necessity of a Calling: the second, to be directed for the Choyce of their Calling: the third, to be bounded and limited in the Exercise of their Calling. Of which three in their order: and of the First, first; the Necessity of a Calling.

The Scriptures speak of two kinds of Vocations or Callings: the one, ad Foedus ; the other, ad Munus. The usual known terms are; the General and the Particular Calling. Vocatio ad Foedus, or the General Calling ; is that wherewith God calleth us, either outwardly in the ministry of his Word, or inwardly by the efficacy of his Spirit, or jointly by both, to the faith and obedience of the Gospel, and to the embracing of the Covenant of grace and of mercy and salvation by Jesus Christ. Which is therefore termed the General Calling, (not for that it is of larger extent than the other, but) because the thing whereunto we are thus called, is one and the same, and common to all that are called. The same duties, and the same promises, and every way the same conditions. Here is no difference in regard of Persons: but one Lord, one faith, one baptism, one body, and one spirit; even as we are all called in one hope of our Calling : That's the General Calling. Vocatio ad Munus, or our Particular Calling ; is that wherewith God enableth us and directeth us and putteth us on to some special course and condition of life, wherein to employ our selves, and to exercise the gifts he hath bestowed upon us, to his glory, and the benefit of our selves, and others. And it is therefore termed a Particular Calling, (not as if it concerned not all in general; for we shall prove the contrary anon;) but because the thing whereunto men are thus called is not one and the same to all, but differenced with much variety according to the quality of particular persons. Alius sic, alius vero sic: [Every man hath his proper gift of God; one man on this manner, another on that. ] Here is 〈 in non-Latin alphabet 〉 , some called to be Magistrates, some Ministers, some Merchants, some Artificers ; someone thing, some another, as to their particular Callings. But as to the General Calling, there is 〈 in non-Latin alphabet 〉 , the common Salvation: all called to the same State of being the servants and children of God; all called to the performance of the same duties of servants, and to the expectation of the same inheritance of children; all called to be Christians. Of both which Callings, the General and Particular, there is not (I take it) anywhere in Scripture mention made so expressly and together, as in this passage of our Apostle; especially at the 20. verse [ Let every man abide in the same calling, wherein he was called. ] Where, besides the matter, the Apostles elegancy is obserueable in using the same word in both significations: the Nowne signifying the Particular, and the Verbe the General Calling. Let everyone abide in the same calling wherein he was called; bearing sense, as if the Apostle had said, Let every man abide in the same Particular Calling, wherein he stood at the time of his General Calling. And the same, and no other, is the meaning of the words of my Text.

Whence it appeareth, that the Calling my Text implieth, and wherein every man is here exhorted to abide; is to be understood of the Particular, and not of the General Calling. And of this Particular Calling it is we now intend to speak. And that in the more Proper and restrained significatition of it; as it importeth some settled course of life with reference to business, office, and employment: accordingly as we say a man is called to be a Minister, called to be a Lawyer, called to be a Tradesman, and the like. Although I cannot be ignorant, that our Apostle (as the stream of his Argument carried him) here taketh the word in a much wider extent; as including not only such special courses of life as refer to employment, but even all outward parsonall states and conditions of men whatsoever, whether they have such referencce, or no: as we may say, a man is called to Marriage or to single life, called to riches or poverty, and the like.

But omitting this larger signification, we will hold our selves either only or principally, to the former: and by Calling understand a special settled course of life, wherein mainly to employ a man's gifts and time for his own and the common good. The Necessity whereof whilst we mention, you are to imagine not an absolute and positive, but a conditional and suppositiue necessity. Not as if no man could be without one de facto, (daily experience in these dissolute times manifesteth the contrary:) but because de jure no man should be without one. This kind of Calling is indeed necessary for all men: But how? Not as a necessary thing ration termini, so as the want thereof would be an absolute impossibility: but virtute praecepti, as a necessary duty, the neglect whereof would be a grievous and sinful enormity. He that will do that which he ought, and is in conscience bound to do; must of necessity live in some Calling or other. That is it we mean by the Necessity of a Calling. And this Necessity we are now to prove.

And that First, from the Obedience we owe to every of God's Ordinances ; and the Account we must render for every of God's Gifts. Amongst those ordinances this is one, and one of the first; that in the sweat of our faces every man of us should eat our bread, Gen. 3. The force of which Precept, let none think to avoid by a quirke: that forsooth it was laid upon Adam after his transgression, rather as a Curse, which he must endure ; than as a Duty, which he should perform. For first ; as some of God's Curses (such is his goodness ) are Promises as well as Curses; as is that of the Enmity between the Woman's seed and the Serpents: so some of God's Curses (such is his Justice ) are Precepts as well as Curses; as is that of the Woman's subjection to the Man. This of eating our bread in the sweat of our face, is all the three: it is a Curse ; it is a Promise ; it is a Precept. It is a Curse ; in that God will not suffer the Earth, to afford us bread, without our sweat. It is a Promise ; in that God assureth us, we shall have bread for our sweat. And it is a Precept too; in that God enjoineth us, if we will have bread, to sweat for it. Secondly ; although it may not be gainsaid, but that that injunction to Adam was given as a Curse ; yet the substance of the injunction was not the thing wherein the Curse did formally consist. Herein was the Curse : that whereas before the fall, the task which God appointed man was with pleasure of body and content of mind, without sweat of brow or brain ; now after the fall he was to toil and forecast for his living, with care of mind and travel of body, with weariness of flesh and vexation of spirit. But as for the substance of the injunction, which is, that every man should have somewhat to do, wherein to bestow himself and his time and his gifts, and whereby to earn his bread: in this it appeareth not to have been a Curse, but a Precept of divine institution; that Adam, in the time and state of Innocency, before he had deserved a Curse, was yet enjoined his task, to dress and to keep the garden. And as Adam lived himself, so he bred up his children. His two first borne, though heirs apparent of all the world, had yet their peculiar employments ; the one in tillage, the other in pasturage. And as many since, as have walked orderly, have observed God's Ordinance herein; working with their hands the thing that is good in some kind or other: those that have set themselves in no such good way, our Apostle elsewhere justly blaming as inordinate, or disorderly walkers. And how can such disorderly ones hope to find approueance in the sight of our God, who is a God of order? He commandeth us to live in a Calling: and woe to us, if we neglect it.

But say there where no such express Command for it: the very distribution of God's gifts were enough to lay upon us this necessity. Where God bestoweth, he bindeth : and to whom anything is given, of him something shall be required. The inference is stronger, than most are aware of; from the Ability to the Duty, from the Gift to the Work, from the Fitting to the Calling. Observe how this Apostle knitteth them together at the 17. verse, [ As God hath distributed to every man, as the Lord hath called eueryone, so let him walk. ] God hath distributed to every man some proper gift, or other: and therefore every man must glorify God in some peculiar Calling, or other. And in Eph. 4. having alleged that of the Psalm, He gave gifts unto men ; immediately he inferreth, He gave some Apostles, some Prophets &c. as giving us to understand, that for no other end God did bestow upon some Apostolical, upon others Prophetical, upon others gifts in other kinds, but that men should employ them some in the Apostolical, some in the Prophetical, some in Offices and Callings of other kinds. And if we confess, that Nature doth not, we may not think the God of Nature doth bestow abilities, whereof he intendeth not use : for that were to bestow them in vain. Since then he bestoweth gifts and graces upon every man some or other, and none in vain ; let every man take heed that he receive them not in vain : let every man beware of napkining up the talent, which was delivered him to trade withal: Let all, as everyone hath received the gift, even so minister the same one to another, as good stewards of the manifold graces of God. The manifestation of the spirit being given to every man to profit withal ; he that liveth unprofitably with it, and without a Calling, abuseth the intent of the giver, and must answer for his abuse.

Secondly, the Necessity of a Calling is great, in regard of a man's self : and that more ways than one. For man being by nature active, so as he cannot be long, but he must be doing: he that hath no honest vocation to busy himself in, that hath nothing of his own to do, must needs from doing nothing proceed to doing naught. That saying of Cato was subscribed by the wiser Heathens as an Oracle, Nihil agendo male agere disces. Idleness teacheth much evil, saith the wise son of Syrac: nay all kind of evil, as some copies have it. It hath an ear open to every extravagant motion; it giveth entertainment to a thousand sinful fancies; it exposeth the soul to all the assaults of her Ghostly enemies: & whereas the Devils grea • est business is, to tempt othermen; the idle man's only business is to tempt the Devil. Experience of all histories & times showeth us, what advantages the Devil hath won upon Godly and industrious men otherwise, (as upon David in the matter of Uriah, & many others) only by watching the opportunity of their idle hours, & plying them with suggestions of noisome lusts, at such times, as they had given themselves but some little intermission more than ordinary, from their ordinary employments. How will he not then lead captive at his pleasure those, whose whole lives are nothing else but a long Vacation, & their whole care nothing but to make up a number, & to wast the good creatures of God? There is no readier sanctuary for thee then, good Christian, when the Devil pursueth thee, than to betake thyself at once to prayer, and to the works of thy Calling: fly thither, and thou art safe, as in a Castle. Non licet is a very good, and proper, and direct answer, when the Devil would tempt thee to sin; it is evil, and I may not do it: but yet Non vacat is the stronger answer and surer; I am busy, and I cannot do it. That giveth him scope to reply ; and it is not safe to hold argument with the Devil upon any terms: he is a cunning Sophister, and thou mayest be circumvented by a subtlety before thou art aware. But this stubborn and blunt answer cutteth off all reply; and dishearteneth the Tempter for that time. It was S. Jerome's advice to his friend; Semper boni aliquid operis facito, vt Diabolus te semper inueneat occupatum: Be always doing something, that the Devil may never find thee at leisure. There is no cross, no holy-water, no Exorcisme so powerful to drive away, and to conjure down the Fiend; as employment is, and faithful labor in some honest Calling.

Thirdly, Life must be preserved, Families maintained, the poor relieved: this cannot be done without Bread, for that is the staff of life : and Bread cannot be gotten, or not honestly, but in a Lawfull vocation or Calling. Which whoever neglecteth, is in very deed no better, than a very thief : the Bread he eateth he cannot call his own. We hear, saith S. Paul writing to the Thessalonians, that there are some among you that walk inordinately, and work not at all, but are busy bodies: Them therefore that are such, we command and exhort by our Lord Jesus Christ, that they work with quietness, and eat their own bread. As if it were not their own bread, if not gotten with the work of their own hands, and in the sweat of their own faces. And again writing to the Ephesians, Let him, that stole, steal no more: but rather let him labor &c. If he will not steal, he must labor; and if he do not labor, he doth steal: steal from himself, steal from his Family, steal from the Poor.

He stealeth from himself, & so is a kind of Pelo de se. Spend he must: and if there be no gettings to repair what is spent, the stock will shrink and wast, and beggary will be the end. God hath ordained Labor as the Proper means whereby to obtain the good things of this life: without which, as there is no promise, so ordinarily there is no performance of those blessings of Plenty and Sufficiency. God hath a bountiful hand ; he openeth it, and filleth all things living with plenteousness : but unless we have a diligent hand, wherewith to receive it, we may starve. No mill, we say, no meal. And he that by the sloth of his hands disfurnisheth himself of the means of getting, he is as near of kin to a waster as may be; (they may call Brothers: ) and it is but just, if God's curse light upon him, and that he hath, and bring him to want, it to nothing.

He stealeth also from his Family, which should eat the fruit of his labors. The painful housewife ; see, in what a happy case her husband is, and her children, and her servants, and all that belong to her. They are not afraid of hunger, or cold, or any such thing: they are well fed, and well clad, and carefully looked unto. Her husband praiseth her, and her servants: and her children, when they have kneeled down, and asked her blessing, arise up, and call her blessed. Prov. 31. But the idle man, that for want of a course to live in, empouerisheth himself, and his family, whom he is bound to maintain; is a burden to his friends, an eye-sore to his kindred, the shame of his name, the ruin of his house, and the bane of his posterity. He bequeatheth misery to his offspring instead of plenty: they that should fare the better for him, are undone by him: and he that should give his children God's blessing and his, pulleth upon himself God's curse and theirs. If any provide not for his own, and specially for those of his own house, he hath denied the faith, and is in that respect even worse than an Infidel. 1. Tim. 5.8. The very Infidels take themselves bound to this care: Let not him that professeth the faith of Christ, by his supine carelesenesse this way, justify the Infidel, and deny the Faith.

He stealeth also, (which is the basest theft of all) from the poor : in robbing them of that relief, which he should minister unto them out of his honest gettings; the overplus whereof is their proper reuenew. The good housewife, of whom we heard something already out of the 31. of the Proverbs, seeketh wool and flax, layeth her hands to the spindle, and her hands hold the distaff. But cui bono, and to what end, and for whose sake, all this? Not only for herself, to make her coverings of tapestry, t • ough that also, nor yet only for his household to clothe them in Scarlet, though that also: but withal that she might have somewhat in her hands to reach out to the poor and needy ; like another Dorcas, to make coats and garments for them, that their loins might bless her: so every man should be painful and careful, to get some of the things of this earth by his faithful labor; not as a foolish worldling, to make a Mammon of it; but as a wise Steward, to make him friends with it. So distributing it to the necessities of the poor Saints, that it may redound also upon the by to his own advantage: whilst sowing to them temporal things, the comfort of his Alms, he reapeth in recompense of it their spiritual things, the benefit of their Prayers. S. Paul exhorteth the Ephesians by word of mouth, (and it was the very close of his solemn farewell, when he took his last leave of them, and should see their face no more;) that by their labor they ought to support the weak, and minister to the necessities of others; remembering the words of the Lord Jesus, how he said, It is more blessed to give than to receive. And after his departure, he thought it needful for him to put them in mind of the same duty once again by letter; Let him that stole, steal no more, but rather let him labor working with his hands the thing, that is good, that he may have to give to him that needeth. Lay all this, that I have now last said, together; and say if you know a verier thief than the Idle person? that stealeth from himself, and so is a foolish thief ; stealeth from his family and friends, and so is an unnatural thief ; stealeth from the poor, and so is a base thief.

Fourthly, and lastly: a Calling is necessary in regard of the Public. God hath made us sociable creatures ; contrived us into policies, and societies and common-wealths; made us fellow members of one body, and everyone another's members. As therefore we are not borne, so neither must we live, to and for our selves alone: but our parents, and friends, and acquaintance, nay every man of us hath a kind of right and interest in every other man of us; and our Country and the Common-wealth in us all. And as in the artificial body of a Clock, one wheel moveth another, and each part giveth and receiveth help to and from other; and as in the natural body of a Man, consisting of many members, all the members have not the same office, (for that would make a confusion,) yet there is no member in the body so mean or small, but hath its proper faculty, function and use, whereby it becometh useful to the whole body, and helpful to its fellow-members in the body: so should it be in the Civil body of the State, and in the Mystical body of the Church. Every man should confer aliquid in publicum, put-to his helping hand to advance the common good, employ himself some way or other, in such sort, as he may be serviceable to the whole body, and profitable to his fellow-members in the body. For which reason, the ancient renowned Common-wealths were so careful to ordain, that no man should live but in some profession; and to take district examination who did otherwise; and to punish them, some with fasting, some with infamy, some with banishment, yea and some with death. The care of the Indians, Egyptians, Athenians, and others herein; Historians relate, and I omit. It were to be wished that Christian Common-wealths would take some greater care, if but from their example, to rid themselves of such unnecessary burdens, as are good for nothing but to devour the fruits of the land; and either force these droanes to take pains for their living, or else thrust them out of the hiues for their Idleness.

Which course if it were taken; what would become of many thousands in the world, quibus anima pro sale, who like Swine live in such sensual and unprofitable sort, as we might well doubt whether they had any living souls in their bodies at all or no, were it not barely for this one argument, that their bodies are a degree sweeter than carrion? I mean all such, of what rank and condition soever they be, as for want of a Calling misspend their precious time, bury their masters talent, waste God's good creatures, and wear away themselves in idleness, without doing good to themselves, to their friends, to human society. Infinite is the number of such unprofitable burdens of the earth : but there are amongst other, three sorts of them especially, whereof the world ringeth, and such as a man that hath to speak of this argument can scare balk without some guilt of unfaithfulness. It is no matter how you rank them, for there is never a better of the three. And therefore take them hand over head as they come: they are Monks, Gallants, and Roagues.

First, those 〈 in non-Latin alphabet 〉 , Evil beasts, slow bellies ; stall-fed Monks and priers ▪ who 〈◊〉 m • ed up in their Cell: and Cloystere, like Bears in a fr • n • e, pining themselue: into La • d, and beating down their bodies till their girdles crack • . I quarrel not the first institution and Original of these kind of men: which was then e • cusably good, the condition of those 〈◊〉 considered; and might yet be tolerably followed even in these times, if those gross superstition: and foul abuses which in process of time have adhered, and are by long and universal custom grown almost essential thereunto, could be fairly removed. But Monkery was not then that thing, which it is now. There was not then that opinion of sanctity and perfection, in the choice ; that imposition of vnl • wfull, unnatural, and to some men impossible vows, in the Entrance ; that clog of ridiculous habits and ceremonies and regular irregular observances, in the use ; that heavy not of Apostasy upon such as altered their course, in the loose : all which now there are. Those by their fastings, and watchings, and devotions, and charity, and learning, and industry, and temporance, and vnaffected austerity, and strictness of life, won from many of the ancient Fathers (as appeareth in their writings) ample and large testimonies of their virtue and piety. And that most deservedly: although their willingness, (out of a zealous desire to excite others to the imitation of their virtues,) to set forth their praises in the highest Panegyric strains, they could, drew from their pens now and then such hyperbolical • xcesses in ma • s loq • ena • , as ga •• occasion to those 〈◊〉 in after ages, which they then never dreamed of. 〈…〉 those Man • e • of old • so good, so god • y. Whereas these of 〈…〉 , by their affected 〈◊〉 habits, and gestures, and rule • ; by •• eir gross and dull ignorance ; by their in 〈…〉 , though pretending humility, and their more •• an Pharisa • call ouerlooking of others; by t • eir insa • iable a • arice, and palpable art: of getting i • to their hands the farrest of the earth, and th • under color of Religion, and pretences of poverty ; by their sensual wallowing in all ease and idlene •• e and fullness of bread, and (the fruits of these in abominable and prodigeous filthiness and luxury: became as Proverbs and as by-words in the mo • ths and pens of men of all sorts. No sober writer almost of any note, even in those darker times, but noted and bewailed the corrupt est •• e of the Church and Clergy in that behalf: for by this time, you must know, these droanes had thr • st themselves, against all reason and common sense, into the rank of Church-men, and shrouded themselves under the title of the Clergy. Di • ers godly and learned men wrote against the abuse • , desired a reformation, labored to have mon • ery reduced, if not to their first institution there seemed to be little hope of that, things were so far out of course;) yet at leastwise to some tolerable expression of it. The Poet: wanted no sport the while; who made themselves bitterly merry with descanting upon the lean 〈◊〉 , and the fat paunches of these lazy gullings: there was flesh-hold enough for the riming Satyrists, & the wits of those times, whereon to fasten the sorest and the strongest teeth they had.

Not to insist upon other differences; that which concerneth the point we have in hand, argueth a manifest and wide declination in these kind of men from their primitive purity. The ancient Monks lived upon the labor of their hands: & thereby not only maintained themselves, (which they might do with a very little in that course of abstinence and austerity wherein they lived) but relieved many others, and did many pious and charitable works, out of that they had earned with their fingers. And when about S. Augustine's and S. Jerome's times, Monks began to relish ease, and under pretence of reading & prayer to leave off working, and to live upon the sweat of other men's brows; both those good Fathers misliked it: S. Jerome to Rusticus alleging the laudable custom of the Monasteries in Egypt, which admitted none to be Monks but with express condition of labor ; and S. Augustine in a just Treatise opposing it not without some bitterness, rebuking them as contumacious & peeuishly perverse, who reading in the Scriptures, that he that will not labor should not eat, do yet resist the Apostles admonition, and under pretence that they may have leisure to read, refuse to obey what they do read. But ease is pleasing to flesh and blood; and will not be easily wrung from those that have any while given themselves to it; especially when it can pretend the face and color of Religion. So that for all this the humor still increased, and spread; till at the length there grew whole Orders of disorderly Mendicants, begging runagate Friers: who by their affected poverty diuerting the Charity of well-minded people from those that were truly poor, enriched themselves with the spoils of the poor ; and under color of long prayers, made a prey ; not now (as those craving Pharisees of old, whose simplicity they pity) of widows houses, but of goodly Lordships, and whole countries before them. It is well known in this our Land, how both Church and Common-wealth groaned under the burden of these heavy lubbers: the Common-wealth, whilst they became Lord's of very little less (by their computation who have traueised in the search) than the one half of the Temporalties of the Kingdom; and the Church, whilst they engrossed into their hands the fruits of most of the best Benefices in the Realm; allowing scarce so much as the chaff towards the maintenance of those that trod out the corn. Their profession is (God be thanked) now long since suppressed, and their habitations demolished, by the violent & Jehu-like reformation of a mighty King: and the Land by that means well purged of these over-spreading Locusts. There is nothing of them now remaineth, but the rubbish of their nests, and the stink of their memory: unless it be the sting of their devilish sacrilege in robbing the Church by damnable Impropriations.

But let them go. The next we meet withal are those, with whose either birth, or breeding, or estate it sorteth not (as they think) to be tied to labor in any vocation. It is the sin of many of the Gentry, whom God hath furnished with means & abilities to do much good; to spend their whole days and lives, in an unprofitable course of doing either nothing, or as good as nothing, or worse than nothing. I cannot be so either stupid, as not to apprehend; or rigorous, as not to allow, a difference in the manner of employment, and in other circumstances thereto belonging, between those that are nobly or generously borne and bred, and those of the meaner and ordinary rank. Manual and servile and mechanicke trades, and arts, are for men of a lower condition. But yet no man is borne, no man should be bred unto idleness. There are generous and ingenuous and liberal employments, sortable to the greatest births and educations. For some man, whom God hath blessed with power and authority in his country; with fair livings and large revenues; with a numerous family of servants, retainers and tenants, and the like: it may be a sufficient Calling, and enough to take up his whole time, even to keep hospitality, and to order and overlook his family, and to dispose of his lands and rents, and to make peace and preserve love and neighbourhood among them that live near or under him. He that doth but this, as he ought to do, or is otherwise industrious for the common good ; must be acknowledged a worthy member of the Common-wealth: and his course of life, a Calling (though perhaps not so toilsome, yet) in suo genere as necessary and profitable, as that of the Husbandman, Merchant, Lawyer, Minister, or any other.

But for our ( mere or parcel) Gallants, who live in no settled course of life, but spend half the day in sleeping, half the night in gaming, and the rest of their time in other pleasures & vanities, to as little purpose as they can devise; as if they were born for nothing else but to eat and drink and snort and sport; who are spruce and trim as the Lilies ( Solomon in all his royalty was not clothed like one of these ) yet they neither sow, nor reap, nor carry into the barn, they neither labor nor spin nor do anything else for the good of human society: let them know, there is not the poorest contemptible creature, that crieth Oysters and Kitchen-stuff in the streets, but deserveth his bread better, than they; and his course of life is of better esteem with God and every sober wise man, than theirs. A horse, that is neither good for the way, nor the cart, nor the race, nor the wars, nor any other service ; let him be of never so good a breed, never so well marked and shaped ; yet he is but a jade ; his Master setteth no store by him, thinketh his meat ill bestowed on him; every man will say better knock him in the head than keep him; his skin, though not much worth, is yet better worth than the whole beast besides.

Consider this, you that are of noble or generous birth. Look unto the rock, whence you were hewn; and to the pit, whence you were digged. Search your Pedigrees ; collect the scattered Monuments and Histories of your Ancestors : and observe by what steps your worthy Progenitors raised their houses to the height of Gentry, or Nobility. Scarce shall you find a man of them, that gave any accession, or brought any noted eminency to his house; but either serving in the Campe, or sweating at the Barre, or waiting at the Court, or adventuring on the Seas, or trucking in his Shop, or some other way industriously bestirring himself in some settled Calling, and Course of life. You usurp their Arms, if you inherit not their virtues: and those ensigns of Honor and Gentry which they by industry achieved, sit no otherwise upon your shoulders, than as rich trappings upon Asses backs; which serve but to render the poor beast more ridiculous. If you by brutish sensuality, & spending your time in swinish luxury, stain the colors, and embase the metals of those badges of your Gentry and Nobility, which you claim by descent: think, when we worship or honor you, we do but flout you; & know, the titles we in courtesy give you, we bestow upon their memories whose degenerate offspring you are, and whose Arms you unworthily bear; and they do no more belong to you, than the reverence the good man did to Isis, belonged to the Ass that carried her image.

The third sort of those that live unprofitably and without a Calling, are our idle sturdy Roagues, & vagrant towns-end Beggars : the very scabs, and filth, and vermin of the common-wealth. I mean such as have health, and strength, and limbs, and are in some measureable to work, and take pains for their living; yet rather choose to wander abroad the country, and to spend their days in a most base and ungodly course of life: and, which is yet more lamentable, by I know not what conuinence, contrary to all Conscience, Equity, and Law, are suffered. All Christian Common-wealths should be the Israel's of God: and in his Israel, God as he promised there should be always some poor, on whom to exercise charity; so he ordained there should be no beggar, to make a trade and profession of begging. Plato, than whom never any laid down a more exact Idea of an happy Common-wealth, alloweth not any beggar therein: alleging, that where such were tolerated, it was impossible but the State must abound with pilfering and whoring, and all kind of base villainy. The Civil Laws have flat constitutions against them, in the titles de mendicantibus non inualidis. But I think never kingdom had more wholesome laws in both kinds, I mean both for the competent relief of the orderly poor, and for sharp restraint of disorderly vagabonds ; than those provisions which in many of our own memories have been made in this land. But Quid leges sine moribus —? Those Laws are now no Laws, for want of due execution : but Beggars are Beggars still, for want of due correction. Et vetabitur semper, & retinebitur ; the saying is truer of Roagues and Gipsies in England, than ever it was of Mathematicions in Rome. You to whose care the preservation of the Justice, and thereby also of the Peace of the Land is committed; as you tender the Peace and Justice of the Land, as you tender your own quiet and the safety of your neighbors, as you tender the weal of your Country and the honor of God: breath fresh life into the languishing Laws by severe execution ; be rather cruel to these Vipers, than to the State. So shall you free us from the Plague, and yourselves from the guilt, and them from the opportunities of infinite sinful abominations.

But we are unreasonable to press you thus far, or to seek to you or any others for Justice in this matter; having power enough in our own hands to do ourselves Justice upon these men, if we would but use it. Even by making a strait Covenant with our Ears, not to heed them; and with our Eyes, not to pity them; and with our Hands, not to relieve them. Say I this altogether of myself? or saith not the Apostle even the same? He that will not labor, let him not eat: relieve him not. But hath not Christ required of us to feed the hungry, and to clothe the naked, and to be free & charitable to the poor ? Nothing surer: God forbid any man should preach against Charity and Almesdeedes. But remember, that as God approveth not Alms or any other work, if without Charity ; so nor Charity it self, if without Discretion. Honor widows, saith S. Paul, but those that are widows indeed: so relieve the poor, but relieve those that are poor indeed. Not everyone that asketh, not everyone that wanteth, nay more, not everyone that is poor, is poor indeed : and he that in his indiscrete and mis-guided charity should give to everyone that asketh or wanteth or is poor, meat or clothing or Alms; would soon make himself more hungry and naked and poor, than he that is most hungry or naked or poor. The poor, whom Christ commendeth to thee as a fit object for thy charity, the poor indeed ; are those that want not only the things they ask, but want also means to get without asking. A man that is blind or aged and past his work; a man that is sick or weak or lame and cannot work; a man that desireth it, & seeketh it, and cannot get work; a man that hath a greater charge upon him than his honest pains can maintain; such a man as one of these he is poor indeed. Let thine Ears be open, and thine Eyes open, and thy Bowells open, and thy Hands open to such a one; it is a charitable deed, and a sacrifice of sweet smelling, with such sacrifices God is well pleased : Forget not thou to offer such sacrifices upon every good opportunity, and be well assured God will not forget in due time to reward thee. But for a lusty able upright man (as they style him in their own dialect) that had rather beg, or steal, or both, than dignity: he is no more to be relieved as a poor man, than a woman that hath poisoned her husband is to be honored as a widow. Such a woman is a widow, for she hath no more an husband than any other widow hath: but such a woman is not a widow indeed, as S. Paul would be understood; not such a widow as he would have honored: it is alms to hang up such a widow, rather than to honor her. And I dare say, he that helpeth one of these sturdy Beggars to the stocks, and the whip, and the house of correction, not only deserveth better of the Common-wealth ; but doth a work of greater Charity in the sight of God, than he that helpeth him with meat and money and lodging. For he that doth this, corrupteth his Charity by a double error. First, he maintaineth, and so encourageth the other in idleness; who, if none would relieve him, would be glad to do any work, rather than starve. And secondly, he disableth his Charity, by mis-placing it; and unawares robbeth the poor, whilst he thinketh he relieueth them. As he that giveth any honor to an Idol, robbeth the true God, to whom alone all religious honor is due: so he that giveth any Alms to an idle Beggar, robbeth the truly poor, to whom properly all the fruits of our Alms are due. And so it cometh to pass oftentimes (as S. Ambrose sometimes complained) that the maintenance of the poor is made the spoil of the loyterer.

But I forget myself, and you, and the time ; whilst I give way to my just indignation against these base excrements of the Common-wealth. You have seen the Necessity of a Calling: without it, we despise God's ordinance, and smother his gifts ; we expose our selves to sinful temptations ; we deprive our selves, our families and the poor of due maintenance ; we withdraw our bounden service from the Common-wealth. It is not the pretence of Devotion, that can exempt the lazy Monk ; nor of Birth, the riotous Gallant ; nor of Want, the able Beggar ; nor of any other thing, any other man, from this common Necessity. And that is the sum of our first point, viz. the Necessity of a Calling. Proceed we now to the second, the choice of a Calling.

A Point indeed (I must confess) not directly intended in the words of my Text: yet being after a sort implied therein (for the Apostles wish that every particular man would abide in his own proper station and particular Calling, cannot but imply that there is a difference and choice of such Callings;) and being withal a matter of such great consequence to be taught and known; I thought it would be more expedient for the present discharge of my duty in this place, to take it in, (though with some hazard of the imputation of impertenency to myself) than by passing it over to defraud them (and it is likely there are many such here present) whom it may concern in point of conscience, of such instructions as may give them profitable directions in a business so material. Concerning which, it behooveth every man the rather to have an especial care, because much of a man's comfort and content in this life dependeth thereupon: it being scarce possible, that that man's life should be comfortable to him, or he go on with any cheerfulness in his course, that liveth in a Calling for which neither he is fit, nor the Calling fit for him. Neither will the consideration hereof be useful only for such, as are yet free to choose; but even for those also, who have already made their choice. For, since the very same rules ▪ which are to direct us in the choice of our Calling, are to help us also for the trial of our Callings ; it can be no loss to the best of us all to give heed to those Rules: thereby either to rectify our choice; or to quicken our alacrity in what we have chosen, by warranting our courses to our own souls, and silencing many unnecessary scruples, which are wont frequently to arise concerning this matter, in the Consciences of Men.

And first, we are to lay this as a firm ground, that that is every man's Proper and right Calling, whereunto God calleth him. For he is the Author, as of our general, so of our particular Callings too: [ As the Lord hath called everyone, verse. 20.] When therefore we speak of the choice of a Calling, you are not so to understand it, as if it were left free for us ever, to make our choice where, and as we list. The choice that is left to us, is no other but a conscionable enquiry which way God calleth us, and a conscionable care to take that way. So that if it shall once appear, that God calleth us this way or that way, there is no more place for choice; all that we have to do, is to obey. — Obsequium sufficit esse meum. The enquiries we are to make ordinarily, are (as you shall hear anon) what lawfulness there is in the thing, what abilities there are in us, what warrant we have from without. But all▪ these must cease, when God once expresseth himself, and calleth us with an audible voice. No more inquiry then into the thing, how lawful it is. If God bid Peter kill and eat, and send him to preach unto the Gentiles; there is no answering 〈 in non-Latin alphabet 〉 not so Lord, nor alleging the uncleanness of the meat, or the unlawfulness of going into the way of the Gentiles: Iniusta iusta habenda - what God will have clean, he must not account common. His very call to anything, maketh it lawful. No more inquiry into our selves how able we are. If God call Moses, one of a slow speech & not eloquent, from the sheepfold, to plead for his people before a Tyrant; or Gideon, a mean stripling of a small family and tribe, from the threshing floor, to deliver Israel out of the hands of their oppressors; or Jeremiah, a very child and one that could not speak, from his cottage in Anathoth, to set him over nations & kingdoms to root out and to plant; or Amos, a plain country fruit-gatherer, from the Heard in Tekoa, to prophesy at Bethel, and in the Kings Court: it is a fruitless and unseasonable modesty to allege insufficiency or unworthiness. Iuvat idem Qui iubet. Where he setteth on work, he giveth strength to go through with it. His very calling of any man maketh him able. No more inquiry into outward means, what warrant we have. If God call Paul to be an Apostle, and to bear his name before the Gentiles, and Kings, and the children of Israel ; it is needless to confer with flesh and blood, or to seek confirmation at Jerusalem from them which were Apostles before him, by the imposition of their hands. God's work in him supplieth abundantly the want of those solemnities; and Paul is as good an Apostle as the best of them, although he be an Apostle not of men, neither by man. God's calling any man to any office, sealeth his warrant Non tutum renuisse Deo —Away with all excuses, and pretences, and delays: when God calleth; submit thy will, subdue thy reason, answer his Call, as Samuel was taught to do, Speak Lord, for thy servant heareth.

If it were expedient for us, that God should still deal with us, as he did long with the Jewish, and a while with the infant Christian Church, by immediate inspirations; and call us either by secret Enthusiasmes, or sensible insinuations (as he did many of them) into the way wherein he would have us walk: the Rule for our Choyce would be easy; or rather there would need no Rule at all, (because indeed there would be left no Choyce at all;) but this only, even to get up and be doing, to put our selves speedily into that way whereunto he did point us. But since the wisdom of God hath thought it better for us, to take counsel from his written word, which he hath left us for our ordinary direction in this & all other difficulties; rather than to depend upon immediate and extraordinary inspirations : it will be very profitable for us to draw thence some few Rules, whereby to make reasonable judgment concerning any course of life, whether that it be, whereunto God hath called us, or no. The Rules, as I have partly intimated already, may be reduced to three heads: according as the Enquiries we are to make in this business are of three sorts. For they either concern the Course itself; or else our selves, that should use it; or else thirdly those that have right & power over us in it. If there be a fail in any of these; as if either the Course it self be not lawful, or we not competently fit for it, or our superiors will not allow of us, or it: we may well think, God hath not called us thither. God is just ; and will not call [ 1] any man to that, which is not honest and good: God is all-sufficient ; and will not call any man to [ 2] that, which is above the proportion of his strength: God is wonderful in his Providence ; and will not [ 3] call any man to that, whereto he will not open him a fair and orderly passage. Somewhat, by your patience, of each of these.

And first, of the Course we intend. Wherein let these be our Enquiries: First, whether the thing be simply and in it self lawful, or no; Secondly, whether it be lawful so as to be made a Calling, or no; Thirdly, whether it will be profitable, or rather hurtful to the Common-wealth. Now observe the Rules. The first Rule this, Aduenture not on any course, without good assurance that it be in it self lawful. The ground of this Rule is plain and evident. For it cannot be that God, who hateth and forbiddeth and punisheth every sin in every man, should call any man to the practice of any sin. Let him that stole, steal no more, saith S. Paul; but rather let him labor with his hands the thing that is good. Eph 4. If it be not something that is good; it is good for him to hold his hands off: let him be sure God never called him to labor in that: and he were as good hold to his old trade, and steal still, as labor with his hands the thing that is not good. If Diana of Ephesus be an Idol, Demetrius his occupation must down: he must make no more silver shrines for Diana, though by that craft he have his wealth. Tertullian excellently enlargeth himself in this argument in his book de Idololatriae ; strongly disapprouing their practice, who being Christians, yet got their living by making Statues and Images and other ornaments to sell to heathen Idolaters. Offenders against this Rule are not only such as live by Stealing, and Robbing, and Piracy, and Persecuting, and Witch-craft, and other such like ungodly practices as are made capital even by the Laws of men, and punishable by death: but all such also, as maintain themselves by, or get their living in any course, absolutely condemned by the Law of God ; howsoever they may find amongst men either express allowance, as Whores and Baudes do in the holy Mother Church of Rome, or at least some kind of toleration by connivance ; as Charmers, and Fortune-tellers, and Wisards do amongst us. Which sort of people, it is scarce credible how generally and miserably our common ignorants are besotted with the opinion of their skill, and how pitifully they are gulled by their damnable impostures, through their own foolish credulity. These superstitions helped to root out the Amorites out of the land of Canaan : and it may pass among Saul's best Acts, that he rooted out these superstitions out of the land of Israel : And great pity it is, that such as make a trade of these superstitions are not by some severe provisions rooted out of this, and every other Christian Land. Let this first Rule be remembered of us in every choice and trial of our Callings; No unlawful thing can be a lawful Calling.

No, nor yet every lawful thing neither. For many things may be lawful in the private use, which yet may not lawfully be made a Calling, or trade of life. Who can reasonably deny the lawfulness of many disports and recreations, as bowling, or shooting, or even Cardes and Dice ? and yet who can reasonably think it should be a commendable Calling for any man to be a professed Bowler, or Archer, or Gamster, and nothing else? Therefore take a second Rule; Make not a Calling of that, which was not made to be a Calling. If you shall ask, how you shall know a thing to be such. I answer, generally all such things are of this nature, as are indifferent for men of all sorts and callings to use with due caution and circumstances; and more especially matters of delight, and recreations are such. And the reasons are good. The ground of particular Calling is some peculiar gift of God, according to the differences that are to be found in particular men in regard either of the soul, or of the body, or of outward things : whereas such things as these, whereof we now speak, become of Lawfull and commendable use, not so much from any special ability received from God, which should be exercised therein, as from the common necessity of our weak nature, which is to be refreshed thereby. And the End also, for which God permitteth us these things, is not to employ our strength and time in them; but to give us some refreshing, when we are wearied with former labor, and so to fit us for fresh and future employment. The works of our Callings, they are as our Meats and Drinks: these of Delight, as Sauces, or as Physic; and as sauces or Physic they are to be used, and not otherwise. As absurd then as it would be for a man to accustom himself to no other diet but slabber-sauces, and Druggs : so absurd a thing is it for a man to have no other Calling but Dicing, and Carding, and Gaming. Amongst offenders against this Rule, that I reckon not Jugglers, and Fiddlers, and Tumblers, and Bearewards, and Rope-dancers, and Rymers, and the rest of that rabble; they may thank the baseness of their condition, rather than the Lawfulnesse of their Course. I strike rather, at those that are more both eminent and pernicious; especially those Bauds of unthriftiness, and almost every other Vice ; (for where unthriftiness is, there is almost every other Vice, ) I mean those parcel-Gallants that have nothing to live on but their wits, and no other use of their wits, but to distill a kind of maintenance from juicie heirs and flush novices by play. I would our Pantomimes also and Stage-players would examine themselves and their Callings by this Rule. If they should have been tried by the bench of Fathers and Councils of old, or would have put it to most voices among later Divines both Popish and Reformed ; they had been utterly cast and condemned by the first Rule, and not have been repriued till now: most holding, not the Calling only, but the very Practice and Thing itself unlawful and damnable. For my own part, I dare not at all say the Practice is, neither will I now say the Calling is unlawful: only let them that make a Calling of it, consider themselves and their Calling well, and examine whether God hath not bestowed upon them some gifts, which they might have employed a better way, and what inducements they have, and of what weight those inducements are, to give their consciences security, that they have done well, in embracing this as their Calling. And when they have thus done, freely and faithfully as in the sight of God; if their own hearts condemn them not, neither do I: in the mean time, I would but be their remembrancer of thus much only, that there are some things lawful to do, which are not lawful to live by ; something lawful as Delights, which are not lawful as Callings. And so much for that second Rule.

There is yet a third Rule behind, and that is this. Resolue not upon that course for thy Calling, what pretences soever, or what reasons thou mayest have for the lawfulness of it otherwise, which is rather hurtful, than profitable for the common-wealth. The Public good is one of those main respects which enforce the Necessity of a Calling : the same respect then must of necessity enforce such a Calling, as may at leastwise stand with the Public good. The manifestation of the Spirit is given to every man (saith our Apostle after at the twelfth Chapter) to profit withal ; yea perhaps, to profit himself withal. If it were but so, yet that were enough to infer more; since the private good is included in the public tanquam trigonum in tetragono. But the Apostle meant to speak home; and therefore he made choice of a word that will not admit that gloss of private profit 〈 in non-Latin alphabet 〉 . That very word impliedly preferreth the public good before the private ; and scarce alloweth the private otherwise than as it is enterwouen in the public. Now things in themselves lawful, and at sometimes useful, may, in regard of the End, or of the Matter, or by some accident, otherwise happen at some other times to be hurtful to the Common-wealth: and hereof such due consideration would be had in the choice and exercise of our Callings, as ever to have one eye upon the common good, and not wholly to look after our own private gain. Offenders against this Rule are most of our Engrossers, and Forestallers, and sundry kinds of Hucksters and Regraters: as also those that export money, corn, or other needful commodities out of the Land in times of want or scarcenesse, or bring in unnecessary commoditities when there is plenty at home: and all those that project new devices, & unjust Monopolies, to fill their own Coffers, perhaps not without pretension of some small benefit to the Common-wealth, but certainly not without sensible and grievous pressures of those that are a great part of the Common-wealth.

Thus have we delivered three Rules, concerning the Quality of a right Calling: and pointed out some special offenders against each of them. And now me thinks I see the Usurer hugging himself, and clapping his sides, that he hath come off so fairly: surely his Calling is absolute good, whereon none of these Rules could fasten. But it is indeed with the Usurer in this case, as with the Drunkard. If the Drunkard should ask me against which of the ten Commandments he offended; I confess I could not readily give him a direct punctual answer: Not that he sinneth not against any; but because he sinneth against so many of them, that it is hard to say against which most. He sinneth against the sixth Commandment, by distempering his body ; he sinneth against the seventh, by enflaming his lust ; he sinneth against the eighth by making waste of the good creatures of God. Right so is it with our Usurer in this Case: He would pose me, that should ask me the Question, which of these three Rules fetcheth-in the Usurer, & his Calling. Verily, I cannot well tell which most; I think everyone of the three may: howsoever, among the three, I am sure I have him. If Usury be [ 1] simply unlawful (as most of the learned have concluded,) then the first Rule hath him. I should be very tender to condemn anything as simply unlawful, which any even imaginary conjuncture of circumstances would render lawful; and would choose rather by an over-liberal charity to cover a multitude of sins, (if I may abuse the Apostles phrase to that sense) than by a too superstitious restraint make one. Yet the Texts of Scripture are so express, and the grounds of Reason so strong against all Usury: that when I weigh these on the one side, and on the other side, how nothing all that is, which I ever yet saw or heard alleged to the contrary; I cannot find in myself charity enough to absolve any kind of Usury, with what cautions or circumstances soever qualified, from being a sin. But I will suspect mine own and the common judgment herein, and admit for this once (dato, non concesso,) that Usury be in some case lawful, and so our Usurer escape the first Rule ; which yet cannot be, till his teeth be [ 2] knocked out for biting: But you must knock out his brains too, before he escape our second Rule. I dare say, the most learned Usurer that liveth (and they say some learned ones are Usurers) will never be able to prove, that Usury, if it be at all lawful, is so lawful, as to be made a Calling. Here all his Doctors, and his Proctors, and his Advocates leave him. For can it possibly enter into any reasonable man's head to think, that a man should be borne for nothing else, but to tell out money, and take in paper? which if a man had many millions of gold and silver, could take up but a small portion of that precious time which God would have spent in some honest and fruitful employment. But what do I speak of the judgment of reasonable men in so plain a matter; wherein I dare appeal to the conscience, even of the Usurer himself; and it had need be a very plain matter, that a man would refer to the conscience of an Usurer. No honest man need be ashamed of an honest Calling: if then the Usurers Calling be such, what need he care who knoweth it, or why should he shame with it? If that be his trade, why doth he not in his Bills, and Bonds, and Nouerints, make it known to all men by those presents that he is an Usurer, rather than write himself Gentleman or Yeoman, or by some other style? But say yet our Usurer should [ 3] escape, at least in the judgment of his own hardened conscience, from both these Rules, as from the sword of Jehu and Hazael: there is yet a third Rule, like the sword of Elisha, to strike him stond dead; and he shall never be able to escape that. Let him show wherein his Calling is profitable to human society. He keepeth no hospitality: if he have but a bar'd chest, & a strong lock to keep his god and his scriptures (his Mammon and his Parchments in,) he hath house-room enough. He fleeceth many; but clotheth none. He biteth and devoureth ; but eateth all his morsels alone: He giveth not so much as a crumb, no not to his dearest Broker or Scrivener ; only, where he biteth, he alloweth them to scratch what they can for themselves. The King, the Church, the Poor, are all wronged by him, and so are all that live near him: in every common charge he slippeth the collar, and leaveth the burden upon those that are less able. It were not possible Usurers should be so bitterly inveighed against by sober heathen Writers ; so severely censured by the Civil and Canon Laws; so vniformly condemned by godly Fathers and Councils ; so universally hated by all men of all sorts and in all ages and countries, as Histories and experience manifest they ever have been, and are: if their Practice and Calling had been any way profitable, and not indeed every way hurtful and incommodious both to private men and public societies. If anything can make a Calling unlawful; certainly the Usurers Calling cannot be lawful.

Our first care past, which concerneth the Calling it self; our next care in our choice must be, to inquire into Our selves, what Calling is most fit for us, and we for it. Wherein our Enquirie must rest especially upon three things; our Inclination, our Gifts, and our Education. Concerning which, let this be the first Rule: Where these three concur upon one and the same Calling, our consciences may rest assured that that Calling is fit for us; and we ought, so far as it lieth in our power, to resolve to follow that. This Rule, if well observed, is of singular use, for the settling of their consciences, who are scrupulous & doubtful concerning their inward Calling to any office or employment. Divines teach it commonly, and that truly, that every man should have an inward Calling from God for his particular course of life: and this in the calling of the Ministry is by so much more requisite, than in most other callings, by how much the business of it is more weighty than theirs, as of things more immediately belonging unto God. Whence it is, that in our Church none are admitted into holy Orders, until they have personally and expressly made profession before the Bishop, that they find themselves inwardly called & moved thereunto. But because what that inward calling is, & how it should be discerned, is a thing not so distinctly declared and understood, generally as it should be: it often falleth out, that men are distressed in conscience with doubts & scruples in this case, whilst they desire to be assured of their inward calling, and know not how. We are to know therefore, that to this inward calling there is not of necessity required any inward secret sensible testimony of God's blessed sanctifying Spirit to a man's soul, (for then an unsanctified man could not be rightly called;) neither yet any strong working of the Spirit of Illumination, (for then a mere heathen man could not be rightly called): both which consequents are false. For Saul and Judas were called; the one to the Kingdom, the other to the Apostleship ; of whom it is certain the one was not, and it is not likely the other was, endued with the holy Spirit of Sanctification. And many heathen men have been called to several employments, wherein they have also labored with much profit to their own, and succeeding times; who in all probability never had any other inward motion, than what might arise from some or all of these three things now specified: viz. the Inclination of their nature, their personal Abilities, and the care of Education. If it shall please God to afford any of us, any farther gracious assurance than these can give us, by some extraordinary work of his Spirit within us; we are to embrace it with joy and thankfulness, as a special favor: but we are not to suspend our resolutions for the choice of a course, in expectation of that extraordinary assurance; since we may receive comfortable satisfaction to our souls without it, by these ordinary means, now mentioned. For who need be scrupulous, where [ 1] all these concur? Thy parents have from thy childhood destinated thee to some special course, (admit the Ministry ) and been at the care and charge to breed thee up in learning, to make thee [ 2] in some measure fit for it: when thou art grown to some maturity of years and discretion, thou findest in thyself a kind of desire to be doing something that way in thy private study by way of trial; and withal some measure of knowledge, [ 3] discretion, and utterance, (though perhaps not in such an eminent degree as thou couldest wish, yet) in such a competency, as thou mayest reasonably persuade thyself thou mightest thereby be able (with his blessing) to do some good to God's people, and not be altogether unprofitable in the Ministry. In this so happy concurrence of Propension, Abilities, and Education ; make no farther enquiry, doubt not of thine inward Calling: Tender thyself to those, that have the power of Admission for thy outward Calling ; which once obtained, thou are certainly in thine own proper Course. Up and be doing : for the Lord hath called thee, and (no doubt) the Lord will be with thee.

But say, these three do not concur; as oftentimes they do not. A man may be destinated by his friends, and accordingly bred, out of some covetous or ambitious or other corrupt respect, to some Calling; wherefrom he may be altogether averse, and whereto altogether unfit : as we see some parents, that have the donations or aduocations of Church livings in their hands, must needs have some of their children (and for the most part they set by the most untoward and misshapen chip of the whole block to make timber for the Pulpit;) but some of their children they will have thrust into the Ministry, though they have neither a head, nor a heart for it. Again, a man may have good sufficency in him for a Calling, and yet out of a slothful desire of ease and liberty, if it seem painful or austere ; or an ambitious desire of eminency and reputation, if it seem base and contemptible, or some other secret corruption, cannot set his mind that way; as Solomon saith, there may be a price in the hand of a fool, to buy wisdom, and yet the fool have no heart to it. And diverse other occurrence there may be, and are, to hinder this happy conjuncture of Nature, skill, and Education. Now in such Cases as these, where our Education bendeth us one way, our Inclination swayeth us another way, and it may be our Gifts and Abilities lead us a third: in this distraction, what are we to do? which way to take? what calling to pitch upon? In point of Conscience, there can no more be given general Rules, to meet with all Cases, and regulate all difficulties; than in point of Law, there can be general Resolutions given, to set an end to all suites, or provisions made to prevent all inconveniences. Particulars are infinite, and various: but Rules are not, must not, cannot be so. He whose Case it is, if he be not able to direct himself, should do well to take advice of his learned Counsel: this we can readily do in matters of Law, for the quieting of our Estates ; why should we not do it at least as readily in matter of Conscience, for the quieting of our souls? But yet for some light, at least in the generality; what if thou shouldest proceed thus?

First, have an eye to thy Education : and if it be possible to bring the rest that way, do so rather, than forsake it. For besides that it would be some grief to thy parents, (to whom thou shouldest be a comfort ) to have cast away so much charge as they have been at for thy education ; and some dishonor to them withal, (whom thou art bound by the law of God and Nature to honor, ) to have their judgments so much slighted, and their choice so little regarded by their child: the very consideration of so much precious time, as hath been spent in fitting thee to that course, which would be almost all lost upon thy Change, should prevail with thee to try all possible means, rather than forgo it. It were a thing indeed much to be wished, that Parents and Friends and Guardians and all those other whosoever, that have the Education of young ones committed unto them; (all greedy desires to make their children great, all base penurious nigardesse in saving their own purses, all fond cherishing of their children in their humors, all doting opinion of their forwardness and wit and towardliness, all other corrupt partial affections whatsoever, laid aside;) would out of the observation of their natural prope • sions and inclinations, and of their particular abilities and defects, frame them from the beginning to such courses, as wherein they were likeliest to go on with cheerfulness and profit. This indeed were to be wished: but this is not always done. If it have not been so done to thee; the fault is theirs, that should have done it, and not thine: and thou art not able now to remedy that which is past and gone. But as for thee, and for the future; if thy Parents have not done their part, yet do not thou forget thy duty : if they have done one fault, in making a bad choice ; do not thou add another, in making a worse change: disparage not their Judgments by misliking, neither gain-say their Wills by forsaking their choice, upon every small incongruity with thine own Judgment or Will. If thine Inclination draw thee another way; labor thoroughly to subdue thy nature therein: Suspect thine own corruption; Think this backwardness proceedeth not from true judgment in thee, but issueth rather from the root of some carnal affection: Consider thy years are green, affections strong, judgment unsettled: Hope that this backwardness will grow off, as years and stayednesse grow on: Pray and endeavor that thou mayst daily more and more wane thy affections from thine own bent, & take liking to that course; whereunto thou hast been so long in framing. Thus possibly thou mayst in time make that cheerful and delightful unto thee, which now is grievous and irksome. And as for thy insufficiency, if that dishearten thee, (which is indeed a main rubb,) do thus. Impute thy former non-proficiency to thine own sloth and negligence: Think, if after so long time spent in this course, thou hast attained to no greater perfection in it; how long it would be ere thou shouldest come to a tolerable mediocrity in another: Resolue, not to lose all that precious time forepast, by beginning the world a new; but rather save as much of it, as is redeemeable, by adding to thy diligence: Suspect that it cometh from thy pride, that thou canst not content thyself with a Calling, wherein thou mayst not be excellent ; and imagine that God, of purpose to humble thee, might divert thy education to another, for which thou art less apt: Observe what strange things past belief, and such as have seemed insuperable, have been conquered and subdued by the obstinacy and improbity of vnwearyed labor, and of assiduity: Doubt not, but by God's blessing upon thy faithful industry, to attain in time, (if not to such perfection as thou desirest, and mightest perhaps have attained in some other course if thou hadst been bred up to it; yet) to such a competent sufficiency, as may render thy endeavors acceptable to God, comfortable to thyself, and serviceable to community. If by these and the like considerations, and the use of other good means, thou canst bring thy affections to some indifferent liking of, and thy abilities to some indifferent mediocrity for, that course which Education hath opened unto thee: thou hast no more to do; There's thy course, that's thy Calling, that's the Work whereunto God hath appointed thee.

But if after long striving, and pains, and trial, thou canst neither bring thy mind to it, nor do any good upon it, having faithfully desired and endeavored it, so that thou must needs leave the course of thy Education ; or (which is another case) if thy Education have left thee free ; (as many Parents, God knoweth, are but too careless that way:) then Secondly thou art in the next place to consider of thy Gifts and Abilities ; and to take direction from them, rather than from thine Inclination. And this Rule I take to be very sound: not only from the Apostles intimation, verse. 17. ( As God hath distributed to every man, as the Lord hath called everyone, ) where he seemeth to make the choice of men's Callings, to depend much upon the distribution of God's Gifts: but withal for two good Reasons. One is, because our Gifts and Abilities, whether [ 1] of body or mind, being in the Brain or Hand, are at a better certainty; than our Propensions and Inclinations are, which are seated in the Heart. The heart is deceitful above all things : and there are so many rotten corruptions in it, that it is a very hard thing for a man to discern his own Inclinations and Propensions, whether they spring from a sound, or from a corrupt root. Whereas in the discerning of our Gifts and Abilities, we are less subject to gross Errors and mistakings: I mean for the truth and reality of them; howsoever we are apt to overvalue them for the measure and degree. Now it is meet in the choice of our Callings, we should follow the surer guide: and therefore rather be led by our Gifts, than by our Inclinations. The other Reason is; because our Inclinations cannot so well produce Abilities, as these can draw on them. We say indeed, there is nothing hard to a willing mind : and in some sense, it [ 2] is true. Not as if a willing mind could make us do more than we are able. A man can do no more, than he can do, be he never so willing: but because a willing mind will make us exerere vires, stir up our selves to do as much as we are able, which we use not to do in those things we go unwillingly about. Willingnesse then may quicken the strength we have: but it doth not put any new strength into us. But Abilities can produce Inclinations de nouo ; and make them, where they find them not. As we see, every other natural thing is inclinable to the exercise of those natural faculties, that are in it: so certainly would every man have strongest inclination to those things, whereto he hath strongest abilities, if wicked and untoward affections did not often corrupt our inclinations, and hinder them from moving their own proper and natural way. It is best then, to begin the choice of our Callings from our Abilities, which will fetch on Inclinations ; and not from our Inclinations, which without Abilities will not serve the turn.

Concerning which gifts or abilities ; what they are, & how to make true judgment of them, and how to frame the choice of our Callings from them: to speak punctually and fully, would require a large discourse. I can but touch at some few points therein, such as are of daily use; and proceed. First, by gifts and abilities we are to understand [ 1] not only those of the Mind ; Judgment, Wit, Invention, Memory, Fancy, Eloquence, &c. and those of the Body ; Health, Strength, Beauty, Actiuity, &c. but also those which are without ; Birth, Wealth, Honor, Authority, Reputation, Kindred, Alliance, &c. generally anything, that may be of use or advantage unto us for any employment. Secondly, as our abilities [ 2] on the one side, so on the other side all our wants and defects, which might disable us more or less for any employment, are to be duly weighed and considered of: and the one laid against the other; that we may know how to make as near as we can a just estimate of our strength and sufficiency. Thirdly, it is the safer way to [ 3] undervalue, than to ouerprize our selves: lest ignorantly confident, we affect a Calling above our strength ; which were to fly with waxen wings, and to owe the world a laughter. Be we sure of this: if God have not gifted us for it, he hath not called us to it. Fourthly, in the judging of our Abilities, [ 4] we should have a regard to the outward circumstances of times and places, and the rest. Those gifts, which would have made a sufficient Priest, in the beginning of the Reformation, in that dearth of learning, and penury of the Gospel; now the times are full of knowledge and learning, would be all little enough for a Parish-Clarke. [ 5] Fifthly, something would be yielded to the judgments of other men concerning our Abilities. It is either secret pride, or base faintness of heart, or dull sloth, or some other thing, and not true modesty in us: if being excellently gifted for some weighty employment in every other man's judgment, we yet withdraw our selves [ 6] from it with pretensions of insufficiency. Sixthly, and lastly; let us resolve on that course, ( caeteris paribus;) not only for which we are competently fit, but for which we are absolutely fittest. A good Actor it may be could very sufficiently act any part in the play; represent the majesty of a King, or the humor of a Swaggerer, or the pranks of a Bedlam, or anything: but yet if he be notedly excellent at some part rather than another, he would not willingly be put from that, to act another. Ergo histrio hoc videbit in scenâ, quod non videbit sapiens in vitâ? Shame we to let these men be wiser in their generations, than we in ours. And thus much for abilities.

There is yet a doubt remaineth concerning a man's Inclination. In case we have examined our gifts, and find them in a good measure of competency for such or such a course, and yet remain still averse from it, and cannot by any possible means work over our affections to any tolerable liking of it: in such a case, what is to be done, or how shall we judge what Calling is fittest for us to take? whether that whereto our Abilities lead us, or that whereto our Inclinations draw us. As I conceive it; in such a case, we are to hold this order. First, if our Inclinations cannot be won over to that course, for which our Abilities lie fittest; we are to take a second surview of our Abilities, to see if they be competently fit for that, whereto our Inclination swaieth us: and if upon due impartial examination we find they are, we may then follow the sway of our Inclinations. The reason this. A man's inclination cannot be forced. If it can be fairly won over, well and good: but violence it cannot endure at any hand. And therefore if we cannot make it yield to us in reason, there is no remedy, we must in wisdom yield to it, (provided ever it be honest:) or else all is lost. What ever our sufficiencies be; things will not fadge that are undertaken without an heart: there is no good to be done against the hair.

But then secondly, if upon search we find our selves altogether insufficient and unfit for that Calling, whereunto our inclination is strongly and violently carried: we are to oppose that inclination with a greater violence ; and to set upon some other Calling, for which we are in some mediocrity gifted, speedily and resolvedly, and leave the success to Almighty God. The reason this. It being certain, that God never calleth any man but to that, for which he hath in some competent measure enabled him: we are to hold that for a pernicious and unnatural inclination at the least, if not rather for a wicked and Diabolical suggestion, which so stiffly exciteth us to a function, whereto we may be assured God never called us.

But yet thirdly, (and I would commend it unto you, as a principal good Rule, and the fairest out-let of all other from amid these difficulties;) we should do well to deal with these mutinous and distracting thoughts within us, as wife Statists do when they have to deal with men divided in opinions, and factions, and ends. How is that? They use to bethink themselves of a middle course, to reduce all the several opinions to a kind of temper ; so as no side be satisfied fully in the proposals they have tendered, and yet every side in part: as we commonly hold those to be the iustest arbitrators, and to make the best and the fairest end of differences between the parties for whom they arbitrate, that by pleasing neither, please both. So here, if our Educations, Abilities, and Inclinations look several ways; and the Inclination be peremptory and stiff, and will not condescend to either of the other two: it will be a point of good wisdom in us, if we can bethink our selves of some such meet temper, as may in part give satisfaction to our Inclinations ; and yet not leave our gifts and educations wholly unsatisfied. And that is easily done by proposing the full latitude of our Educations & Abilities, as the utmost bounds of our choice; and then leaving it to our Inclinations to determine our particular choice within those bounds. For no man's education or gifts run so Mathematically, & by the Line, to that point whereto they direct him, but that there is a kind of latitude in them; and that for the most part (by reason of the great variety and affinity of offices and employments) very large and spacious. One instance shall serve both to exemplify, and illustrate this Rule. A man designed by his parents to the Ministry, and for that end brought up in the Vniuersity, studieth there Philosophy, and History, and the Arts, and the Tongues, and furnisheth himself with general knowledge, which may enable him as for the work of the Ministry so for the exercise of any other profession, that hath to do with learning : so as not only the Calling of the Ministry, but that of the Lawyer too, and of the Physician, and of the Tutor, and Schoolmaster, and sundry other besides these, do come with in the latitude of his Education and Abilities. Certainly if his mind would stand thereunto, no course would be so proper for such a man, as that which he was intended for, of the Ministry. But he proveth obstinately averse from it, and cannot be drawn by any persuasion of friends or reason to embrace it. It is not meet to force his Inclination quite against the bent of it: and yet it is pity his Abilities and Education should be cast away. This middle course therefore is to be held; even to leave it free for him to make his choice of Law or Physique, or teaching, or any other profession that belongeth to a Scholar, and cometh within his latitude, which of them soever he shall find himself to have the strongest Inclination and Propension unto. And the like course we are to hold in other cases of like nature: by which means our Inclinations, which cannot be driven to the Centre, may yet be drawn within the Circumference of our Educations and Abilities. He that observeth these Rules I have hitherto delivered, with due respect to his Education, Abilities, and Inclination ; and dealeth therein faithfully and impartially and in the fear of God: may rest secure in his conscience of his Inward Calling.

But there must be an Outward Calling too: else yet all is not right. The general Rule, [ 〈 in non-Latin alphabet 〉 ] Let all things be done honestly, and in order, enforceth it. There are some Callings, which conscionably discharged, require great pains and care ; but yet the profits will come in, whether the duties be conscionably performed, or no. Our Calling of the Ministry is such; and such are all those offices, as have annexed unto them a certain standing revenue, or annual see. Now into such Callings as these, every unworthy fellow that wanteth maintenance and loveth ease, would be intruding ; (as we of the Clergy find it but too true:) and there would be no order kept herein, if there were not left in some others a power to keep back insufficient men. There are again diverse Callings, necessary for the public, which yet bring in either no profits at all, (if not rather a charge,) or at least profits improportionable to the pains and dangers men must undergo in them: such as are the Callings of a Justice of peace, the high Sheriff of a County, a Constable, Church-Warden, Soldier, &c. Now from these Callings men of sufficiency to avoid trouble and charge would withdraw themselves; and so the King and Country should be served either not at all, or by unworthy ones. Here likewise would be no order, if there were not left in some others a power to impose those offices upon sufficient men. It may be, those in whom either power resideth, may sometimes, yea often abuse it; (for they are but men:) keeping back sufficient men, and admitting insufficient, into callings of the former; sparing sufficient men, and imposing upon insufficient, offices of the latter kind. This is not well: but yet what wise man knoweth not, that there could not be avoided a necessity of general inconueniencies, if there should not be left a possibility of particular mischiefs? And therefore it is needful, there should be this power of admitting and refusing, of sparing and imposing, in Church and Common-wealth, though it may happen to be thus mischieuously abused; rather than for want of this power, a multitude of unsufferable inconveniences (as needs there must) should ensue. And from this power must every man have his warrant for his outward Calling to any office or employment in Church or Common-wealth.

Now then to frame a case to either of these two sorts of Calling. A man desireth a lawful Calling, suppose the Ministry ; not only his Inclination bendeth him, but his Education also leadeth him, and his Gifts encourage him that way: hitherto all things concur to seal unto his conscience God's calling him to this function. But for so much as he hath not, (as it is not fit any man should have,) power to give himself either Orders to be a Priest, or Institution into a Pastoral charge ; he must, for his admission into holy function, depend upon those, to whom the power of admitting or refusing in either kind is committed. He may tender himself, and his gifts to examination; and modestly crave-admission: which once obtained, he hath no more to do, his Calling is warranted, and his choice at an end. But if that be peremptorily denied him, (whether reasonably, or no, it now mattereth not;) he is to rest himself content awhile, to employ himself at his study or in some other good course for the time, and to wait God's leisure and a farther opportunity. And if after some reasonable expectation, upon further tender with modest importunity, he cannot yet hope to prevail: he must begin to resolve of another course, submit himself to Authority and Order, acknowledge God's providence in it, possess his soul in patience, and think, that for some secret corruption in himself, or for some other just cause, God is pleased that he should not, or not yet, enter into that Calling.

On the other side, a Gentleman liveth in his Country in good credit and account; known to be a sufficient man both for estate and understanding ; thought every way fit to do the King & his Country service in the Commission of the Peace : yet himself, either out of a desire to live at ease and avoid trouble, or because he thinketh he hath as much business of his own as he can well turn him to, without charging himself with the cares of the public, or possibly out of a privy Consciousnesse to himself of some defect, (as, it may be, an irresolution in judgment, or in courage, or too great a propension to foolish pity, ) or for some other reason which appeareth to him just, thinketh not that a fit Calling for him, and rather desireth to be spared. But for so much as it is not fit a man should be altogether his own judge (especially in things that concerue the Public ;) he must herein depend upon those to whom the power of sparing or imposing in this kind is committed. He may excuse himself by his other many occasions, allege his own wants and insufficiencies, and what he can else for himself; and modestly crave to be spared. But if he cannot by fair and honest suite get off; he must submit himself to Authority and Order, yield somewhat to the judgment of others, think that God hath his secret work in it, and rest upon the warrant of this Outward Calling.

The Outward Calling then, is not a thing of small moment, or to be lightly regarded. Sometimes (as in the Case last proposed,) it may have the chief and the Casting voice: but where it hath least, it hath always a Negative ; in every regular choice of any Calling or course of life. And it is this Outward Calling, which (I say not principally, but) even alone must rule every ordinary Christian in the judging of other men's Callings. We cannot see their hearts ; we know not how God might move them; we are not able to judge of their inward Callings. If we see them too neglectful of the duties of their Calling; if we find their Gifts hold very short & unequal proportion with the weight of their Calling; or the like: we have but little comfortable assurance, to make us confident that all is right within. But yet (unless it be such as are in place of Authority and Office, to examine men's sufficiencies, and accordingly to allow or disallow them,) what hath any of us to do to judge the heart, or the Conscience, or the inward Calling of our brother? So long as he hath the warrant of an orderly outward Calling, we must take him for such as he goeth for: and leave the trial of his heart to God, and to his own heart. And of this second general point, the choice of a Calling, thus far.

Remaineth now the third and last point proposed; The Use of a man's Calling. Let him walk in it, verse. 17. Let him abide in it, verse. 20. Let him abide therein with God, here in my Text. At this I aimed most, in my choice of this Text; and yet of this I must say least. Preachers oft times do with their proposals, as Parents sometimes do with their Children : though they love the later as well, yet the first go away with the largest portions. But I do not well, to trifle out that little sand I have left, in Apologies: Let us rather on to the matter ; and see what Duties our Apostle here requireth of us, under these phrases of Abiding in our Callings, and abiding therein with God.

It may seem, he would have us stick to a course; and when we are in a Calling, not to forsake it, nor change it, no not for a better, no not upon any terms. Perhaps some have taken it so: but certainly the Apostle never meant it so. For taking the word [ Calling ] in that extent wherein he treateth of it in this Chapter; if that were his meaning, he should consequently teach that no single man might marry, nor any servant become free: which are apparently contrary, both unto common Reason, and unto the very purpose of the Chapter. But taking the word as we have hitherto specially intended it, and spoken of it, for some settled Station and Course of Life whereby a man is to maintain himself, or wherein to do profitable service to human society, or both: is it yet lawful for a man to change it, or is he bound to abide in it perpetually without any possibility or liberty to alter his course upon any terms? I answer: it it Lawfull ; so it be done with due caution. It is Lawfull: first, in subordinate Callings. [ 1] For where a man cannot warrantably climb unto an higher, but by the steps of an inferior Calling; there must needs be supposed a lawfulness of relinquishing the inferior. How should we do for Generalls for the wars, if Coronells and Lieutenants and Captains and Common Soldiers might not relinquish their charges? and how for Bishops in the Church, if beneficed men & College-Governors were clenchit and riuetted to their Cures, like a nail in a sure place, not to be removed? Nay, we should have no Priests in the Church of England, (since a Priest must be a Deacon first,) if a Deacon might not leave his station, and become a Priest. But S. Paul saith, they that have used the office of Deacon well, purchase to themselves a good degree: and so in lower Callings it is, that men should give proof of their worthiness [ 2] for higher. It is lawful secondly, yea necessary; when the very Calling it self, though in it self good & useful, doth yet by some accident become unlawful or unuseful. As when some Manufacture is prohibited by the State; or when some more exact device of later invention, hath made [ 3] the old unprofitable. It is lawful thirdly, when a man by some accident becometh unable for the duties of his Calling: as by age, blindness, maim, decay of estate, and sundry other impediments which daily occur. It is lawful fourthly, [ 4] where there is a want of sufficient men, or not a sufficient number of them in some Callings, for the necessities of the State and Country: in such cases, Authority may interpose, and cull out men from other Callings, such as are fit, and may be sp • red, to serve in those. Not to branch out too [ 5] many particulars, it is lawful generally ; where either absolute Necessity enforceth it, or lawful Authority enjoineth it, or a concurrence of weighty circumstances faithfully, and soberly, and discreetly laid together, seemeth to require it.

But then it must be done with due cautions. As first, not out of a desultory lightness: some men are ever restless, as if they had Wind-mills in their heads: every new crotchet putteth them into a new course. But these rolling stones carry their curse with them; they seldom gather moss: and who prove many Conclusions, it is a wonder, if their last Conclusion prove not Beggary. If thou art well, keep thyself well: lest thinking to meet with better, thou find worse. Nor secondly, out of the greediness of a covetous or ambitious lust. Profit and Credit, are things respectively amongst other things, to be considered both in the choice and change: but not principally, and above all other things; certainly not wholly, and without, or against all other things. Thirdly, nor out of sullenness, or a discontentedness at thy present condition. Content groweth from the mind, not from the condition: and therefore change of the Calling, the mind unchanged, will either not afford content, or not long. Thy new broom, that now sweepeth clean all discontents from thee, will soon grow stubbed ; and leave as much filth behind to annoy thee, as the old one thou flungest away. Either learn with S. Paul, in whatsoever state thou art, to be there withal content: or never hope to find content in whatsoever state thou shalt be. Much less fourthly, out of an evil eye against thy neighbor that liveth by thee. There is not a baser sin than envy: nor a fouler mark of envy, than to forsake thine own trading, to justle [ 5] thy neighbor out of his. Nor fifthly, out of degenerous false-heartedness. That man would soon dare to be evil, that dareth not long be good. And he that flincheth from his Calling, at the first frown; who can say he will not flinch from his conscience, at the next? In an upright course, fear not the face of man: neither leave thy place, though the spirit of a Ruler rise up against thee. Patience will conjure down again that spirit in time; only, if thou keep thyself within thy circle. But [ 6] sixthly, be sure thou change not, if thy Calling be of that nature, that it may not be changed. Some degrees of Magistracy seem to be of that nature: and therefore some have noted it, rather as an act of impotency in Charles the fifth, than a fruit either of Humility, or Wisdom, or Devotion, that he resigned his Crown, to betake himself to a Cloister. But our Calling of the Ministry is certainly such. There may be a change of the station, or degree, in the Ministry upon good cause, and with due circumstances: but yet still so, as that the main Calling it self remain unchanged. This Calling hath in it something that is sacred, and singular, and different from other Callings. As therefore things once dedicated and hallowed to religious services, were no more to return to common uses; (for that were to profane them ipso facto, and to make them unclean:) so persons once set apart for the holy work of the Ministry, ( separate me Paul and Barnabas,) and invested into their Calling with solemn collation of the holy Ghost in a special manner; if anymore they return to be of that lump from which they are separated, they do as it were puff the blessed breath of Christ back into his own face, and renounce their part in the holy Ghost. Bethinke thyself well therefore beforehand, and consider what thou art in doing, when thou beginnest to reach forth thine hand towards this spiritual Plow: know, when it is once there, it may not be pulled back again, no not for a Dictatorship. That man can be no less than disorderly at the least, that forsaketh his Orders. You see I do but point at things as I go, which would require further enlarging: because I desire to have done.

This then, that we should persevere in our Callings until death, and not leave or change them upon any consideration whatsoever; is not the thing our Apostle meaneth by abiding in our Callings. The word importeth diverse other Christian duties, concerning the use of our Callings. I will but touch at them, and conclude. The first is contentedness: that we neither repine at the meannes of our own, nor envy at the eminence of another's Calling. Art thou called being a servant? care not for it, saith this Apostle, but a little before my Text. All men cannot have rich, or easy, or honorable Callings: the necessity of the whole, requireth that some should drudge in baser and meaner offices. If all the body were Eye, where were the Hearing? And if there were none to grind at the Mill, there would soon be none to sit upon the Throne. Solomon's Temple had not been reared to this hour, if there had not been burden-bearers and laborers, as well as canibus workers in stone, and brass, and gold. There should be no shame in that, whereof there can be no want : nay much more; those members of the body, which seem to be more feeble, are necessary. Grudge not then at thine own lot; for not the meanest Calling, but hath a promise of God's blessing: neither envy an others lot; for not the greatest Calling, but is attended with worldly vexations. Whatsoever thy Calling is, therein abide: be Content with it.

The second is Faithfulness, and Industry, and Diligence. What is here called Abiding in it, is at verse. 17. called Walking in it ; and in Rom. 12. Waiting on it, ( Let him that hath an office, wait on his office.) It is required in stewards that a man be found faithful: and every man in his Calling, is a Steward. He that professeth a Calling, and doth nothing in it; doth no more abide in it, than he that leaveth it, or he that never had it. Spartam quam nactus es, orna. Whatsoever Calling thou hast undertaken, therein abide : be painful in it.

The third is sobriety, that we keep our selves within the proper bounds and limits of our Callings. For how doth he abide in his Calling, that is ever and anon flying out of it, or starting beyond it? like an extravagant soldier, that is always breaking rank. Uzzah had better have ventured the falling, than the fingering of the Ark, though it tottered. It is never well, when the Cobbler looketh above the Ankle ; nor when Lay-men teach us what, and how, we should teach them. The Pope should have done well, to have thrown away his keys, (as they say one of them once did,) before he had taken the sword into his hands: and Midwiues well, to go teach all nations, before they baptize them in the name of the Father, and of the Son, and of the holy Ghost. Let it be the singular absurdity of the Church of Rome, to allow Vicars to dispose of Crowns, and Woman of Sacraments. As for thee, whatsoever thy Calling be, therein abide : keep within the bounds of it.

But yet abide with God. That clause was not added for nothing: it teacheth thee also some duties. First ; so to demean thyself in thy particular Calling, as that thou do nothing but what may stand with thy general Calling. Magistrate, or Minister, or Lawyer, or Merchant, or Artificer, or whatsoever other thou art; remember thou art withal a Christian. Pretend not the necessities of thy particular Calling to any breach of the lea • t of those Laws of God, which must rule thy general Calling. God is the author of both Callings : of thy General Calling, and of thy Particular Calling too. Do not think he hath called thee to service, in the one, and to liberty in the other; to Justice in the one, and to Cousenage in the other; to Simplicity in the one, and to Dissimulation in the other; to Holiness in the one, and to Prophanenesse in the other; in a word, to an entire and universal Obedience in the one, and to any kind or degree of Disobedience in the other.

It teacheth thee secondly ; not to engulf thyself • o wholly into the businesses of thy particular Calling, as to abridge thyself of convenient opportunities for the exercise of those religious duties, which thou art bound to perform by virtue of thy general Calling; as Prayer, Confession, Thanksgiving, Meditation, &c. God alloweth thee to serve thyself ; but he Commandeth thee, to serve him too. Be not thou so all for thyself, as to forget him: but as thou art ready to embrace that liberty, which he hath given thee, to serve thyself ; so make a conscience to perform those duties which he hath required of thee for his service. Work, and spare not: but yet pray too, or else work not. Prayer is the means, to procure a blessing upon thy labors, from his hands; who never faileth to serve them, that never fail to serve him. Did ever any man serve God for naught ? A man cannot have so comfortable assurance, that he shall prosper in the affairs he taketh in hand, by any other means, as by making God the Alpha and Omega of his endeavors; by beginning them in his name, and derecting them to his glory. Neither is this a point of Duty only, in regard of God's command ; or a point of Wisecome only, to make our labors successful: but it is a point of Justice too, as due by way of Restitution. We make bold with his day, dispence with some of that time which he hath sanctified unto his service, for our own necessities. It is equal, we should allow him at least as much of ours, as we borrow of his ; though it be for our necessities, or lawful comforts. But if we rob him of some of his time, (as too often we do,) employing it in our own businesses, without the warrant of a just necessity : we are to know that it is theft, yea theft in the highest degree, sacrilege ; and that therefore we are bound, at least as far as petty thieves were in the Law, to a fourefould restitution. Abide in thy Calling, by doing thine own part, and laboring faithfully; but yet so, as God's part be not forgotten, in serving him daily.

It teacheth thee thirdly ; to watch over the special sins of thy particular Calling. Sins I mean, not that cleave necessarily to the Calling; for then the very Calling it self should be unlawful: but sins, unto the temptations whereof the condition of thy Calling layeth thee open, more than it doth unto other sins, or more than some other Callings would do unto the same sins; and wherewith, whilst thou art stirring about the businesses of thy Calling, thou mayest be soonest overtaken, if thou dost not heedefully watch over thyself and them. The Magistrates sins, Partialitie and Injustice; the Ministers sins, Sloath and Flattery; the Lawyers sins, Maintenance and Collusion; the Merchants sins, Lying and Deceiptfulnesse; the Courtiers sins, Ambition and Dissimulation; the Great Mans sins, Pride and Oppression; the Gentleman's sins, Ryot and Prodigality; the Officers sins, Bribery and Extortion; the Country man's sins, Envy and Discontentednesse; the Servants sins, Tale-bearing and Purloyning. In every State and condition of life, there is a kind of opportunity to some special sin : wherein in if our watchfulness be not the greater, mainly to oppose it, and keep it out; we cannot abide therein with God.

All that I have done all this while, in my passage over this Scripture, is but this. I have proved the Necessity of having a Calling ; laid down directions for the Choyce and trial of our Callings ; and shown what is required of us in the use of our Callings for the abiding therein with God. And having thus dispatched my Message, it is now time I should spare both your ears, and my own sides. God grant that everyone of us may remember so much of what hath been taught, as is needful for each of us; and faithfully apply it unto our own souls and consciences; and make a profitable and seasonable use of it in the whole course of our lives: even for Jesus Christ's sake, his blessed son, and our alone Savior. To whom &c.