NICHOLAS SEMES OE STANDARD DIVINES. 

PUEITAN PEEIOD. ^ 



Mitl) (Bznzul preface 



By JOHN" C. MILLER, D.D., 

LtNCOLK college; HONOEAEY canon of WORCESTER; RECTOR OF ST MARTIN'S, BIRillNQnAM. 



THE 



WOEKS OF THOMAS ADAMS. 

VOL. II. 



COUNCIL OF PUBLICATION. 



W, LINDSAY ALEXANDER, D.D., Professor of Tlieologj% Congregational Union, 
Edinburgh. 

THOMAS J. CRAWFORD, D.D., S.T.P., Professor of Divinity, University, 
Edinburgh. 

WILLIAM CUNNINGHAM, D.D., Principal of the New College, Edinburgh. 

D. T. K. DRUMMOND, M.A., Minister of St Thomas' Episcopal Church, Edin- 
burgh. 

WILLIAM H. GOOLD, D.D., Professor of Biblical Literature and Church His- 
tory, Reformed Presbyterian Church, Edinburgh. 

ANDREW THOMSON, D.D., Minister of Broughton Place United Presbj'teriiin 
Church, Edinburgh. 

(3zmxul CFBttcr. 

REV, THOMAS SMITH, M.A., Edinburgh. 



THE WOEKS 



THOMAS ADAMS: 



THE SUM OF HIS SERMONS, MEDITATIONS, AND 
OTHER DIYINE AND MORAL DISCOURSES. 

By JOSEPH ANGUS, D.D., 

PRINCTPAL OF THE BAPTIST COLLEGE, KEGENT'S PARK, LONDON 



VOL. II., 

CONTAINING SERMONS FROM TEXTS IN 
THE NEW TESTAMENT. 



EDINBURGH: JAMES NICHOL. 
LONDON : JAMES NISBET AND CO. DUBLIN : W. ROBERTSON. 

II.DCCC.LX IT. 



X 



Edinburgh: 

printed by ballantyne and oompant, 

paul's work. 



CONTENTS. 



^ SERMONS. 

PAGE 

XXVI. Christ's Star Matt. 11. 11, . . 1 

XXVII. The Way Home Matt. 11. 12, . . 13 

XXVIII. The Good Politician Directed. ...Matt X. 16, . . 24 

XXIX. The Black Saint Matt. XII. 43-45, 36 

XXX. The Leaven Matt. XIII. 33, . 69 

XXXI. The Two Sons Matt. XXI. 28-30, 81 

XXXII. Majesty in Misery Matt. XXVII. 51,. 98 

XXXIII. Lycanthropy Luke X. 3, . . .109 

XXXrV. The Cosmopolite Luke XIL 20, . . 123 

XXXV. The Fire OF Contention Luke XIL 49, . . 145 

XXXVL The Barren Tree Luke XIIL 7, . . 166 

XXXVIL Faith's Encouragement Luke XVIL 19, . 186 

XXXVIIL The Lost are Found Luke XIX. 10, . . 209 

XXXIX. The White Devil John XIL 6, . .221 

XL. The Holy Choice Acts I. 24, . . .254 

XLL A Visitation Sermon Acts XV. 36, . .264 

XLII. The Three Divine Sisters : Faith, 

Hope, and Charity 1 Cor. XIIL 13, . 274 

XLIIL The Temple 2 Cor. VL 16, . . 284 

XLIV. The City of Peace 2 Cor. XIIL 11, . 311 



VI 



CONTENTS. 



PAGE 

XLV. The Bad Leaven Gal. V. 9, . . .335 

XLVI. Man's Seed-time AND Harvest Gal. VI. 7, . . . 360 

XLVIL Spiritual Eye-salve Eph. I. 18, . . .375 

XLVIIL The Saints' Meeting Eph. IV. 13, . . 388 

XLIX. The Christian's Walk Eph. V. 2, . . . 404 

L. Love's Copy Eph. V. 2, . . .413 

LL A Crucifix Eph. V. 2, . . .422 

LIL A Divine Herbal Heb. VL 7, 8, . .435 

LIIL The Praise OF Fertility Heb. VL 7, . . . 447 

LIV. A Contemplation op the Herbs... Heb. VI. 7, . . . 457 

LV. The Forest of Thorns Heb. VL 8, . . . 471 

LVL The End OF Thorns Heb. VL 8, . . .485 

LVII. The Happiness of the Church Heb. XII. 22-24, . 493 



CHEIST'S STAE; 

OB, 

THE WISE MEN'S OBLATION. 



When they were come into the house, they saiv the young child tvith Mary his 
mother, and fell doivn, and ivorshipped him : and tvhen they had opened 
their treasures, they jyresented unto him gifts ; gold, and frankincense, 
and myrrh. — Matt. II. 11. 

The Feast of the Epiphany, or Manifestation of Christ, as it is this day's 
memory, so I have purposed this day's exercise. As relatu traditionis in- 
struimur, there were three principal and notable appearings of Christ on this 
day. All which eodem die contigisse feruntur, sed aliis atque aliis annis, — 
fell out the same day in divers years, as they write. 

So Maximus Episc. : * Tribus miraculis ornatum diem sanctum servamus, 
&c., — We keep this day holy and festival, being honoured with three won- 
ders : this day Christ led the wise men to himself by a star ; this day he 
turned the waters into wine at the marriage ; this day he was baptized of 
John in Jordan, According to these three distinct manifestations of himself, 
they have given this day three several names : — 

1. Epijihania; because Christ did appear to certain magi by the direction 
of a star, and was, by their report, made knoAvn to the fox Herod and his 
cubs, many enemies in Jerusalem. Ver. 3, ' He was troubled, and all Jeru- 
salem with him.' 

2. Theophania ; because there was a declaration of the whole Trinity, 
Matt. iii. 16 : of God the Father, whose voice was heard from heaven; of 
Ood the Son to be baptized, of whom was the testimony given, ' This is my 
beloved Son, in whom I am well pleased ; ' of God the Holy Ghost, who, 
descending like a dove, lighted on him. 

3. Bethphania ;t because, John ii., he shewed the power of his deity at 
the wedding, in changing their water into wane. So the text, ver. 11, 'This 
beginning of miracles did Jesus in Cana of Galilee, and manifested his glory.' 

* Horn. 1 in EpipL. : — ' Hodie stella magos duxit ad prgesepium. Hodie aquS3 ver- 
tuntur in vinum. Hodie baptizatus est Christua.' 

t From rSl^, QaTos, a ' bath, or firkin/ Isa. v. 10.— Ed. 

VOL. II. A >: 



2 CHRIST'S STAR. [SERMON XXVI, 

4. Some have added a fourth name, from a fourth wonder that they say 
was wrought on this day: Phagin2)hania ; because Christ relieved /«??ienj 
triduanam, the three days' hunger of five thousand, with five barley loaves 
and two little fishes. 

I confess, this history hath many observable points in it. It entreats of 
wise men, of a tyrannical king, of troubled people, and of the Eang of kings 
lying in swaddlmg clothes. To discourse all these vhtutesque, virosque, 
et tanti incendia belli, would exceed the limits of one cold hour. I 
would therefore confine my short speech and your attention to the verse 
read. 

Wherein, methinks, I find a miraculous wonder : that extraordinary 7n€n, 
by an extraordinary star, should find the King of heaven in so extraorduiary 
a place. Wise men seeking a star, shewing a Saviour, lying in a manger. 
But cernunt oculis, docentur oraculis, — the eye of flesh sees somewhat, the 
eye of faith shall see more. 

I may distinguish all into, I. A direction ; II. A devotion : the direction 
of God, the devotion of men. By the direction, they are brought to the 
Messiah. By their devotion, 'they worship him, and present him gifts; gold, 
frankincense, and myrrh.' 

I. For the direction, we will borrow a little of the premises, and therein 
consider God's leading — their following. 

1. God's leading was by a star. They that delight to cast clouds upon 
the clear sun have here mooted many questions about this star. 

(1.) Whether this star were singular, or a heap of stars. Our Eoman 
adversaries, to bring wilful trouble on themselves and us, have conjured a 
fiction from one Albumazar, a heathen, that the sign in the zodiac, called 
the Virgin, is composed of so many stars as may aptly portray virgineni 
gestantem inter hracliia filmm, — a virgin bearing an infant in her arms; and 
some of them have thought that, this star. 

Let Albumazar be the father of this opinion ; and for a little better autho- 
rity, they have mothered it on a prophecy of Tiburtine Sibylla. When Au- 
gustus boasted his superhuman majesty, Sibylla shewed him virginem in 
coelo infanti-portam, — a virgin in heaven bearing a young child in her arms ; 
■\vith these words, Hie ^mer major te est, ipsuni adora, — Yonder infant is 
greater than thou art, O Caesar ; worship him. 

But because the father of this conceit was an ethnic, and the mother 
thought a sorceress, they have, as some think, spite of his teeth, brought in 
Chrysostom for a godfather to it ; or to another opinion, if differing from it, 
yet also exceeding the truth of this history. Whether of himself, or on their 
teaching, he says thus : — ' This star appeared to them descending upon that 
victorial mountain, having in it the form of a little child, and about him the 
similitude of a cross.' But I confess (and lo the great vaunts of their imity !) 
that many of them are of another mind. 

Howsoever, the text is plain against it ; ver. 2, ' uboiiiv auroS rh 
aoTgga, — vidimus stellam ejus. Aster and astrum differ, as Stella and 
sidus. Aster and stella signify one star ; astrum and sidus a knot of 
stars ; as tiny sign in the heaven, coacted and compounded of many stars. 
The evangelist here useth the singular word, * We have seen his star,' not 
stars, 

(2.) They cjuestion whether this was a new star created for the purpose, or 
one of those coeval to the world. Chrysostom, Damascene, Fulgentius, 
with most others, are persuaded it was a new star. Houdemius, an Eng- 
lishman, so sung of it — 



Matt. II. 11.] cheist's stae. S 

* Nova coclum stella depingitur, 
Diun sol novus ia terris oritur;' — 

'Twas fit a new star should adorn the skies. 
When a new Sun doth on the earth arise,' 

It is called by Augustine,* viagnifica lingua coeli, — the glorious tongue 
of heaven. It appears this was no ordinary star, ex situ, motu, tempore 
liLcencU. 

[1.] By the site. The place of it must be in aere terrce vicino,f — in that 
23art or region of the air that was next to the earth ; otherwise it could not 
so punctually have directed these wise men that travelled by it. 

[2.] By the motion. The course of other stars is circular : this star went 
straight forward, as a guide of the way, in the same manner that the ' pillar 
of fire,' Exod. xxxi, 21, went before Israel when they passed out of Egypt. 

[3.] By the time of shining. Other stars shine in the night only : this 
star gave light in the broad day, as if it Avere a star appointed to wait on 
the sun. 

* Stella luce vincens Luciferum, 
Magos ducit ad regem siderum.' 

Of this star did that conjurer prophesy, Num. xxiv. 1 7, ' There shall come a 
star out of Jacob,' &c. It was a true star, it was a new star, created by God 
in heaven for this purpose. Not that the birth of Christ depended on this 
star, but this star on his birth. Therefore it is called Chiist's star ; ver. 2, 
' his star.' 

This star served to them ad ducendum, to us ad docendum. 

It led them reaUy, let it also lead us figuratively, to Christ; them per 
visum, us i^er fidem. 

By the consent of divines this star did prefigure the gospel; and in deed, 
for what other light directs u.s to Christ 1 

Not the star of natiure. Did not every step it taught us to tread bring us 
further off? If it heard of him, it sought him — as Laban sought his idols 
in the tents, or as Saul sought his asses in the mountains, or as Joseph and 
Mary sought him among their kinsfolk — either in the tents of soft ease and 
security, or in the mountains of worldly dignity, or among the kindred of 
the flesh, friends and company. 

Not the star of the law. For this told us of a perfect obedience, and of 
condemnation for disobedience; of God's anger, our danger; of sin and 
death. This star would have lighted us to heaven, if we had no clouds of 
iniquity to darken it to ourselves. And that which St Paul speaks, Gal. 
iii. 24, ' The law was our schoolmaster to bring us unto Christ,' is to be 
understood of the legal types and sacrifices; where, by an oblation of the 
blood of beasts, was prefigured the blood of that Lamb which should expiate 
all our sins. 

The gospel is this star; and blessed are they that foUow it. It shall biing 
them to the babe Jesus. God hath fixed this star in our orb; but how few 
are so wise as these wise men to follow it ! That star was sometimes hidden : 
this shines perpetually. It is hon-or and shame to speak it, we no more 
esteem it than if we were weary of the sun for continual shining. 

2. I am loath to part with this star; but other observations caU me from 
it. You hear God's leading; mark their following. This is described — 
(1.) Ex adventu, by their access ; (2.) Ex eventu, by their success. Veniunt, 
inveniunt, — They come, they find. 

* Serm. 3 in loc. t Thorn., part, iii., quaest. 35, art 7. 



4 Christ's stae. [Seemois- XXVI. 

(1.) Their access. Some ha,ve thought that these magi, ha\ing so pro- 
found skill in astrology, might by calculation of times, composition of stars, 
and stellations of the heavens, foreknow the birth of the Messiah. But this 
opinion is utterly condemned by Augustine* and all good men; and it shall 
only help us with this observation : — 

God purposed so plentiful a salvation by Christ, that he calls to him at 
the first those who were far off. Far off indeed; not only in a local, but 
ceremonial distance. For place : they were so for as Persia from Judea; 
from thence most writers affirm their coming. For the other respect : he 
calls those to Christ who had run furthest from Christ, and given themselves 
most over to the devil — magicians, sorcerers, conjurers, confederates Avith 
Satan in the most detestable art of witchcraft. These that had set their 
faces against heaven, and blasphemed out a renunciation of God and all 
goodness, even at those doors doth God's Spirit knock, and sends them by a 
^ar to a Saviour. 

Be our sins never so many for number, never so heinous for nature, never 
so full for measure ; yet the mercy of God may give us a star, that shall 
bring us, not to the babe Jesus in a manger, but to Christ a king in his 
throne. Let no penitent soul despair of mercy. 

Christ manifested himself to two sorts of people in his swathing-clouts — 
to these magicians, and to shepherds; the latter simple and ignorant, the 
other learned and wicked. So Augustine,t In rusticitate 2'>cistorum iviperitia 
2)rcevalet, in sacrilegiis magorum impietas. Yet to both these, one in the 
day of his nativity, the other in this epiphany, did that Saviour, with whom 
is no respect of persons, manifest his saving mercy. Whether thou be poor 
for goods of the world, or poorer for the riches of grace, be comforted ; thou 
mayest one day see the salvation of God. 

Observe their obedience : they come instantly on God's call. They have 
seen liis star, and they must go to him. They regard not that Herod was 
an enemy to the king of Persia, their master; they come to his court to 
inquire for Christ. When they are there, let Herod be never so troubled 
about the name of the true and new-born King of the Jews, they have the 
inward direction, the record of an ancient prophecy added by the priests : 
ver. 6, from Micah v. 3, ' Thou, Bethlehem Ephratah, though thou be little 
among the thousands of Judah, yet out of thee shall he come forth unto me 
that is to be ruler in Israel.' Hereupon they go. 

Obedience, when it hath the w'arrant, goes upon sound and quick feet 
Nee falsa fingit, nee vera vietuit imiiedimenta, — No obstacles can stay it, no 
errors stray it, nor terrors fray it ; it is not deluded with toys, nor deferred 
with joys; it tarries not with the young man in the gospel, to kiss his 
friends, nor with the old man, to fill liis barns : but currit per saxa, per ignes, 
through aU dangers and difficulties, with a faithful eye bent upon the caller's 
promises. And this is that other virtue remarkable in these wise men. 

Observe their faith : they come to the priests made acquainted with the 
oracles of God, to inquire of this King. The priests resolve the place of his 
birth from the prophet ; but though told of his star, they will not stir a foot 
towards him. Perhaps it might cost them their honours or lives by the 
king's displeasure ; therefore they wiU point others, but disajipouit then- own 
souls. 

Here is a strange inversion : Veritas illuminat magos, infidelitas obcoecat 
magistros, — Truth guides the magicians, unbelief blinds the priests. They 
that were used to necromantic spells and charms begin to understand the 
* De Civit. Dei, lib. v. t Serm. 2 de Epiph. 



Matt. II. 11.] Christ's star. 5 

truth of a Saviour; whiles they that had him in their books lost him in their 
hearts. Utimtur paginis, quarum non credunt elo^u'm, — They turn over the 
leaves, and believe not their contents. To what end were all their quotidian 
sacrifices ? If they were not tj'pes and figures of a ilessiah, what other thing 
made they thek temple but a butcher's shambles ? 

Now the mercy and grace of our Lord Jesus keep us from this apostate 
■wickedness ! Let truth never speak it of us, that we have the book of the 
Lord in our hands, not the doctrine in our consciences ; that we have God's 
seals, yet unmarked souls; that de virtutibus vacui loqidmur, — we speak of 
the graces we have not. 

It was once spoken of Greece, in regard of the ruins, (yea, of the utter ex- 
tinction, for etiam periere ruince^ Gixeciam in GfrcGcia qucerimus, non inveni- 
mus, — We seek for Greece in Greece, and cannot find it. Let it never be 
said of us in respect of our recidival disobedience, Angliam in Anglia quceri- 
mus, et non inventa est, — We seek that famous church of England in Eng- 
land, and find it not. IMany love to live within the circumference and reach 
of the gospel, because it hath brought peace, and that peace wealth, and that 
wealth promotion. But if this health of quiet might be upheld or augmented 
by that Roman harlot, they would be ready to cry, ' Great is Diana of the 
Ephesians !' and Christ might lodge long enough at Bethlehem, ere they 
would go to visit Mm. Our lives too prodigiously begin to portend this. 
But, 

' faxit Deus, ut nullum sit in omiue pondus.' 

And for ourselves, beloved, let us not, like the priests, direct others to a 
Saviour, and stay at home ourselves ; nor like the trumpeter, that encour- 
ageth others to the battle against the enemy of God and our salvation, nildl 
ipse nee ausus, nee potuit, — ourselves being cowards, and giving never a 
stroke. It is not enough to tell the people of a Saviour in Bethlehem ; opus 
est etiam prceiiione, aut saltern coiiione, et ixiri congressu, — we must go before 
them, or at least go with them. 

For this cause I commend the faith of these magi. Seeing the priests' 
doctrme concurs with the star's dumb direction, though Herod will not leave 
his court, nor the scribes their ease, nor the people their trades ; yet these 
men will go alone to Christ. When thou art to embrace religion, it is good 
going in company, if thou canst get them, — for the greater blessing fallf^ 
upon a multitude, — but resolve to go, though alone ; for tliou shalt never see 
the Lord Jesus, if thou tarry till all Jerusalem go with thee to Bethlehem. 

(2.) We have heard then' advent, or access ; listen to the event, or success : 
' They saw the young child with Mary his mother.' 

God hath answered the desire of their hearts ; they had undertook a long 
journey, made a diligent inquiry ; no doubt theu- souls longed, with Simeon, 
to see their Saviour. Lo ! he that never frustrates the faithful affection, 
gives abundant satisfixction to their hopes : ' They saw the young child with 
^Mary his mother.' 

Observe, [1.] Whom ; [2.] With whom ; [3.] Where they saw him. 

[1.] Whom i ' The young child.' Meditate and wonder. The ' Ancient 
of days ' is become a young chUd. The infinitely great is made little. The 
sustainer of aU things, sucks. Factor terrce, fact us in terra, Creator cceli, 
creatus sub coelo* — He that made heaven and earth, is made under heaven 
upon earth. The Creator of the world is created in the world, created little 
in the world : ' They saw the young cliild.' 

* Aug. Serm. 27 de Temp. 



6 Christ's stak. [Sermon XXVI. 

[2.] With ivhom ? ' With Mary his mother.' Mary was his daughter ; is 
she now become his mother 1 Yes ; he is made the child of ]\Iary who is 
the father of Mary. Sine quo Pater nuiiquam ficit, sine qtio mater nun- 
quam, fuisset,'"' — Without whom his Father in heaven never was ; without 
whom his mother on earth had never been. 

[3.] Where ? It is evident in St Luke's Gospel, they found him lying in 
a cratch. He who sits on the right hand of the IMajesty on high was lodged 
in a stable. He that ' measures the waters in his fist, and the heaven with 
a span,' Isa. xl. 12, was now crowded in a manger, and swaddled with a 
few rags. Here they find neither guard to defend him, nor tumults of people 
thronging to see him ; neither crown on his head, nor sceptre in his hand ; 
but a young child in a cratch : having so little external glory, that they 
might have saved their pains, and seen many in their own country far be- 
yond him. Our instruction hence is, that — 

God doth often strangely and strongly exercise the faith of his ; that their 
persuasion may not be guided oculis, but oraculis, — by their sight, but his 
word. The eye of true faith is so quick-sighted, that it can see through all 
the mists and fogs of difficulties. Hereon these magi do confidently believe 
that this poor child, lying in so base a manner, is the great King of heaven 
and earth. The faith of man, that is grounded on the promises of God, 
must believe that in prison there is liberty, in trouble peace, in affliction 
comfort, in death life, in the cross a crown, and in a manger the Lord 
Jesus. 

The use of this teacheth us not to be offended at the baseness of the gospel, 
lest we never come to the honour to see Jesus. It was an argument of the 
devil's broaching, ' Have any of the rulers or Pharisees believed on him V 
John vii. 48. The great, the learned, the wise gave him no credence. But 
' this people, that knoweth not the law, is cursed.' None but a few of the 
rascal company follow him. But hereof Simeon resolved his mother Mary •. 
' This child is set for the fall, as well as the rising again, of many in Israel ; 
for a sign which shall be spoken against,' Luke ii. 34. He should be thus ; but 
woe unto them that so esteemed him ! It is God's custom to work his will 
by contraries. If a physician should apply a medicine contrary to the nature 
and complexion of the patient, he would have little hope to cure the disease. 
But such is God's miraculous working, that he subdues crowns to a cross, 
overcomes pride by poverty, overthrows the wisdom of the flesh by the 
foolishness of the Spirit, and sets knees a-bowing to a babe in a manger. 

II. You see their access, and the event, or success ; which poirtts deter- 
mine their direction. Let us come to their devotion. Herein we shall find 
a triplicity ; to follow the method of Au^istmc's gloss, Adorant coriJoribtis, 
venerantur oj/iciis, honorant munerihus, — Christ hath bestowed on these 
magi three sorts of gdfts — goods corporal, spiritual, temporal ; and all these 
in a devout thankfulness they return to Christ. 

1. In falling doivn, they did honour him with the goods of the body. 

2. In worshipinng him, with the gifts of the mind. 

3. In 2^resenting to him gifts, — gold, frankincense, and myrrh, — with the 
goods of the world. 

1. and 2. The body and nnnd I will knit together, 'They fall down and 
worship him.' It is fit they should be partners in repentance that have 
been confederates in sin. It is cjuestioned, whether in transgressing, the 
body or the soul be most culpable ? I am sure either is guilty. It is all 
one : a man that wants eyes carries a man that wants feet , the lame that 
* Aug. Serin. 27 de Temp. 



Matt. II. 11.] chkist's stae. 7 

cannot go spies a booty, and tells his blind porter of it, that cannot see. He 
that hath eyes directs the way •. he that hath feet travels to it ; but they 
both consent to steal it. The body without the soul wants eyes : the 
soul mthout the body wants feet ; but either supplies the other to purloin 
God's glory. Discuss whether more, that list ; I am certain both the blind 
and the lame are guilty. Both have offended, both must in a repentant 
oblation be offered to God. Therefore saith Paul, Rom. xii. 1, 2, not only 
' Present your bodies a living sacrifice,' but also, ' Be transformed by the re- 
newing of your minds.' Bodily labour profits little without the soul ; and 
it is a proud soul that hath stiff knees. These magi therefore give both : 
procidentes adoraverunt eum. 

Here is one thing sticks horribly in the Papists' stomachs ; and like a bone 
in the throat, wUl neither up nor down -with them. ' They fell down, and 
worshipped him ;'' not her. This same leaving out of her hath much vexed 
them. How much would they have given the Evangelist to put in illam ! 
They saw him with his mother ; yet they worshipped him, not his mother. 

They have troubled us and themselves with many arguments, that though 
this was concealed it was not omitted. And they are resolved to believe it, 
though they cannot prove it ; and that, though it be not so good, shall be 
as ready. Howsoever they wiU confute the magi in their practice ; for they 
stUl will adorare earn, when perhaps they forget eum, and give the mother 
more honour than her Maker. It was but mannerly in Bellarmine to post- 
scribe two of his tomes with Laus Deo, virr/inique matri Mance, — ' Praise to 
the Lord, and his mother the Virgin Mary.' Some, setting the cart before 
the horse, have written, Laus heatce virgini, et Jesu Christo, — ' Praise to the 
Virgin Mary, and Jesus Christ.' And they have enjoined ten Ave Marias for 
one Pater noster. It is to be feared at last they wUl adore her for their 
Saviour, as they do for their mediator, and shut Christ quite out of doors. 

But let me come out of Babel into God's city. ' They fell down, and wor- 
shipped him.' Let our instruction hence be this : — 

God did ever so strangely qualify the baseness of Christ, that though he 
seemed in men's eyes a contemptible object, and abject, Isa. liii. 3, yet he 
was so beautified with some certain mark of his divinity, that he might be 
discerned to be more than man. Here, when he had an ox-stall for his cloth 
of estate, he had a star from heaven to shine forth his glory. Now, when 
generally in the world there was as much thought of the man in the moon as 
of Christ, the Sun of righteousness, behold magicians come from the east, 
and prostrate themselves before him. 

The eye of their flesh saw his rags of poverty ; the eye of their faith saw 
his robes of glory. Instead of the cold stones and pavement, they saw his 
sapphires, jaspers, chrysoUtes. Instead of his manger, they saw his throne. 
For the beasts about hiai, they saw armies of angels attending him. For 
his base stable, they saw palatitcm centum sublime columnis, — a palace of 
many turrets. They beheld magnum in parvo latere ; that this little child 
was a great King, yea, a great God, yea, a great King above aU gods. Thus, 
as Thomas in one of his hymns — 

'Quod non capis, quod non vides, 
Animos.a firmat fides, 
Praeter rerum ordinem.' 

' What we neither feel nor see, 
Powerful faith believes to be.' 

When Christ was first revealed to poor shepherds, he was not without a 



8 Christ's stak. [Sermon XXVL 

choir of angels singing his glory, Luke ii. Let him be in the wilderness 
amongst wild beasts, even those glorious spirits are his j)ensioners, and minis- 
ter to his wants. Matt. iv. He comes hungry to a fig-tree, to demonstrate 
his natural mfirmity ; but finding no fruit on it, he curseth the fig-tree, — 
' Never fruit grow on thee hereafter,' Matt, xi., — to declare liis power. Must 
he pay tribute ? Yet the King's son should pay none : but he is content to 
be a subject, he will pay it ; but he bids Peter go to the sea and take it out 
of a fish's mouth, Matt. xvii. To shew his humility, he will pay it ; but to 
shew his divinity, he bids the sea pay it for him. He that imdertook the 
misery to be whipped. Matt, xxvi., did also, to prove his majesty, whip the 
buyers and sellers out of the temple. Matt, xi., which was no less than a mira- 
culous wonder, that a private man should do it without resistance. Yea, 
when he was dying between two thieves, he so qualifies the baseness of the 
cross that he works in the heart of one to call him Saviour, and to desire 
remembrance in his kingdom. Matt, xxvii. When his soul was leaving his 
body, as a man, even then he ' rent the veil of the temple, shook the earth, 
tore the rocks, opened the graves,' to prove that he was God. 

Thus, in his greatest humiliation, God never left him without some testi- 
mony of his divine power ; that as beholding him hungry, thirsty, weary, 
weepmg, bleeding, dying, we say, homo ceiie, — Sure he was a man : so, 
seeing him to calm the seas, command the winds, heal the sick, raise the 
dead, cast out devils, we may say, Dens certe, — Sure he was God. Thus 
these converted magicians beheld him 1iomine)n verum, though not hominem 
merum, — a little child, a great God. To borrow a distich of a divine poet — 

* strangest eyes, that saw Mm by this star, 
Who, when bystSCuders saw not, saw so far ! ' 

3. Men are especially taken with three things — submission, honour, gifts. 
These wise men therefore having fallen down and worshipped him, do now 
' open their treasures, and present him gifts; gold, frankincense, and myrrh.' 

Divers of the fathers have diversely glossed these wise men's gifts : — 

Bern. : They did offer gold, to reUeve Mary's necessities; frankincense, to 
sweeten the stable; myrrh, to comfort the swaddled babe. Others thus — 

They did offer gold to Christ, as being a king; franldncense, as being God; 
mjTrrh, as being man, to die for the redemption of the world. 

Ambros. : Aurum regi, thus Deo, myrrham defuncto, or morituro, — Gold 
for a king, incense for God, myrrh for a man that must die, a special unguent 
to reserve the body from corruption. 

So Basil : Ut 7'egi aunivi, ut moritu.ro myrrliani, ut Deo thus obtulenmt. 

The same Hilary : In aiiro regem, in thure Deum, in myrrha hominem, 
confitentuy. 

All the fathers and other writers harp on this string, and sing the same 
note, — Nazianzen, Cyprian, Augustine, Jerome, Gregory, Fulgentius, — that 
in gold, they acknowledged him a king; by incense, God; by mjTrh, a 
passible and mortal man. So the Christian poets have sung — 

* Aurea nascenti fuderimt munera regi : 
Thura dedere Deo : myrrhatn tribuere sepulchro.' 

So another — 

' Aurum, thus, myrrham, regique, Deoque, 
Hominique, dona ferunt.'* 

* These lines are misquoted from Juvencaa ; they ought to stand thus : — 

' Thus, aurum, myrrham, regique, hominique, Deoque, 
Pona feruut.' — Ed. 



Matt. II. 11.] cheist's stae. ^ 

In general, learn two profitable instructions : — 

(1.) They come not to Christ empty-handed. It was God's charge to 
Israel, Deut. xvi. 16, — but we think now we are delivered from that law, — 
Non apparebis in conspedu tmo vacuus, * Thou shalt not appear before me 
empty.' You plead, God cares not for our sheep and oxen, or the fat of our 
rams; for all the world is his. He requires it not for himself, though due 
to himself. Give it then to his poor ministers, to his poor members here. 

I know not how happily I am fallen into that I would never be out of — 
charity. Most men now-a-days, as it is in the proverb, are better at the rake 
than at the pitchfork, readier to pull in than give out. But if the Lord 
hath sown plentiful seed, he expects plentiful fruits ; an answerable measure, 
heapen and shaken and thrust together, and running over. If God hath 
made the bushel great, make not you the peck small. Turn not the bounty 
of heaven to the scarcity of earth. We love the retentive faculty well ; but 
our expulsive is grown weak. But as God hath made you divites in area, 
so beseech hun to make you divites in conscientia. Accept not only the dis- 
tributive virtue from heaven, but affect the communicative virtue on earth. 

As in a state politic, the liege ambassadors that are sent abroad to lie in 
foreign kingdoms secureth our peaceable state at home, so that we disperse 
abroad makes safe the rest at home. The prayers of the poor, by us re- 
lieved, shall prevail with God for mercy upon iis. The l»ppy solace of a 
well-pleased conscience shall rejoice us, and the never-fauing promises of 
God shall satisfy us. We hear many rich men complain of losses by sea, by 
debtors, by unjust servants : we never heard any one complain of want that 
came by charity. No man is the poorer for that he gives to the poor ; let 
him sum up his books, and he shall find himself the richer. As God there- 
fore hath laid up for you in terra morientium, in this world; so lay you up 
for yourselves in terra viventium, in the world to come. As you are rich 
in the king's books, be rich in God's book. If it were possible all the world 
should miscarry, your treasure in heaven is in a sure coffer ; no thief, rust, 
moth, fire, shall consume that. You shall find God the best creditor ; he will 
pay gTeat usury, not ten in a hundred, but a hundred, a thousand for ten. 

(2.) Their gifts were not slight and trivial, lean, meagre starvelings; but 
opima, optima, — every one the best in their kinds. Gold is the best of 
metals, frankincense of aromatical odours, myrrh of medicinal unguents. 

Match these wise men, ye miserable times of ours. Raro reddentem, 
7'arissime optima reddentem profertis. You seldom bring forth a man that 
will give, but almost never one that will offer the best gifts. Our lame son 
must be God's clerk, our starved lamb, our poorest fleece, our thinnest sheaf 
must fall for God's tenth. If we give him the shells, the husks, the sherds, 
the shreds of our wealth, we judge him beholden to us. 

God hears the heavens, and the heavens hear the earth, and the earth hears 
the corn, wine, oU, and they hear us, Hos. ii. Our valleys stand thick with 
corn, our trees groan with the burden of fruits, our pastures abound with 
^ cattle, and we return God either nothing, or the worst we can pick out. 
Take heed, lest God ' curse our blessings,' Mai. ii. 2 ; and wliiles our barns 
and garners be fat, he withal ' send leanness into our souls.' 

Never think, ye miserable worldlings, without opening your treasures and 
presenting the Lord with liberal gifts, ever, with these magi, to see the face 
of the Lord Jesus. Go home now, and make thyself merry with thy wealth, 
whiles Christ stands mourning in the streets ; applaud thy wardrobe, whiles 
he goes naked ; saturate thyself with thy fat moi'sels, whiles he begs, unre- 
lieved, for the crumbs ; bcek thy pampered Hmbs at the fire, whiles he shakes 



10 Christ's stab. [Seemon XXVI. 

tlarough cold : thy misery is to come, thou shalt not behold thy Saviour in 
glory. 

Generally their example hath taught us somewhat ; to be charitable, to be 
rich in charity, 1 Tim. vi. 18. More specially they shall instruct us to par- 
ticular gifts. 

Some have alluded these three, gold, myrrh, and frankincense, to the three 
theological virtues, faith, hope, and charity. 

' Auro virtus perhibetur amantis : 
In myrrlia bona spes ; tliure beata fides.' 

By incense they understand faith ; because as that is to be offered, so this is 
to be reposed in God alone. 

By myrrh, hope ; that though death lay the body in the cold eai-th, and 
send it to jDutrefaction, yet hope shall, as it vsrere, embalm it with myrrh, 
and give it expectance of a better resurrection. 

By gold, love and charity ; the use of it being such as it can procure them 
to whom we give it necessary things to the sustentation of their lives. Et 
quid non venditur auro ? 

Others have resolved it thus : — 

' Pro myrrha lachrymas ; auro cor porrige purum, 
% Pro thure, ex humili pectore f unde preces ; ' — 

* Pure heart, thy gold, thy myrrh be penitence ; 
And devout prayer be thy frankincense.' 

In a word — 

First, Offer up to God thy frankincense, supplication and thanksgiving. 
Ps. cxli. 2, ' Let thy prayer be set forth before him as incense, and the lift- 
ing up of thy hands as an evening sacrifice.' Put this into Christ's censer, 
and it will make a sweet smoke in God's nostrUs. 'Whoso offereth me 
praise glorifieth me,' Ps. 1. 23. It shall perfume thy soul, qualify the stench 
of thy iniquities, and vindicate thy heart from the suffocating plague of 
sin. Say then, Ps. liv., ' I will freely sacrifice unto thee : I will praise thy 
name, O Lord, for it is good.' Freely, for this must be frankincense. 

JVext, Present to him thy myrrh, a chaste and mortified life. Let thine 
eyes, like the hands of the church, Cant. v. 5, 'drop down sweet-smelling 
myii'h.' Let them gush forth with penitent tears, and thy soul pour out 
floods of sorrow for thy offences. ' We have sinned, we have sinned : oh, 
let the Lord behold our oblation of myrrh, accept our repentance ! ' 

Lastly, Thou must give thy gold also : a pure heart, tried in the furnace 
of afiliction, and sublimed from all corruption. And because God only knows 
the heart, and the world must judge by thy fruits ; give thy spiritual gold to 
Christ, and thy temporal gold to his poor members. Here take with thee 
three cautions : — 

Caution 1 .—That all these gifts be derived from an honest heart. It is 
said of these magi, ' They opened their treasures, and presented unto him 
gifts.' Man's heart is his treasury; thou must open that when thou pre- 
sentest any gift to the Lord. He that comes with an open hand and a shut 
heart, shall be answered of God, as Belshazzar was of Daniel, ' Keep thy 
rewards to thyself, and give thy gifts to another.' 

Caution 2. — That thy gifts observe the true latitude of devotion, which 
endeavours to extend itself to the glory of God, the good of thy brother, and 
the salvation of thy own soul. And to all these three may these three gifts 
of the wise men be referred. The incense of prayer respects God, the gold 



Matt. II. 11.] cheist's star. 11 

of charity respects our neiglibour, and tlie myrrh of mortification respects 
ourselves. 

Caution 3. — That yoii offer not only one, but all these. It hath been 
questioned whether these magi did offer singuli singula or singuli tria. But 
the consent of divines is, that they gave every one all, semel et simul. Thy 
oblation will not be welcome, if any of the three be missing ; give then all. 

Some will give mjrrrh, but not frankincense ; some will give frankincense, 
but not myrrh ; and some wiU give myrrh and frankincense, but not gold. 

First, Some will give myrrh, — a strict moral life, not culpable of any gross 
eruption or scandalous impiety ; but not frankincense. Their prayers are 
thin sown, therefore their graces cannot come up thick. Perhaps they feel 
no want; and then, you know, rarce fiimant felicihus aroe. In their thought 
they do not stand in any great need of God ; when they do, they will offer 
him some incense. These live a morally honest life, but are scant of reli- 
gious prayers ; and so may be said to offer myrrh without frankincense. 

Secondly, Some will give frankincense, — pray frequently, perhaps tediously^ 
but they will give no myrrh, — not mortify or restrain their concupiscence. 
The Pharisees had many prayers, but never the fewer sin's. These m«ck 
God, that they so often beg of him that his will may be done, when they 
never subdue their affections to it. There are too many such among us, that 
will often join with the church in common devotions, who yet join with the 
world in common vices. These make great smokes of frankincense, but let 
not faU one drop of myrrh. 

Thirdly, Some will give both myrrh and frankincense, but by no means 
thek gold. I will give, saith the worldling, a sober life, — there is my myrrh ; 
I will say my prayers, — there is my frankincense ; but do you think I will 
part with my gold '? This same gold lies closer in men's hearts than it doth 
in their purses. You may as well wring Hercules's club out of his fist, as a 
penny from their heaps to charitable uses. 

You have read, 2 Sam. xxiv. 24, how Araunah, like a king, gave to the 
king oxen for sacrifice, and the instruments for fuel. But Da\dd answered, 
* Shall I offer burnt-offerings unto the Lord my God of that which doth cost 
me nothing ? ' These men will give God oblations, and enough, provided 
they cost them nothing. The usurer must save his gold for his idolatrous 
eye, the drunkard for his host, the lustful for his whore, the proud for his 
back, the epicure for his belly. Can you hope they will part from their 
gold? 

' Avirum omnes, pulsa jam pietate. colunt.' 

Oh, this damned sin of covetousness, how many it keeps from the grace of 
God and the gates of heaven ! Men think they can never have gold enough. 
They WTitc of the toad, that she eats of nothing but the earth, and thereof 
no more than she can hold in her foot at once ; and the reason they give is, 
that she fears the earth would be wasted, and none left. A fit emblem of 
the covetous, who fear to take their portion of the things God hath given 
them under the sun, lest they should want ; when the bottom of their patri- 
mony, moderately unravelled, would last to ten fnigal generations. 

How this sickness grovels ! How it stoops hiin into earth, into hell ! 
This disease lies in men's bones, I have read of a beggar that passed by a 
company of rich men, and earnestly besought their alms, complaining that he 
had a secret disease lying in his bones, that he coifld not earn his living. They 
in charity gave him somewhat, and let him go. One amongst the rest fol- 
lowing Mm, would needs know of him what that secret disease should be, 



12 Christ's stak. [Sermon XXVL 

seeing that outwardly he seemed to ail nothing. Quoth the beggar, You 
cannot see it, for it lies in my bones ; and some call it idleness. You see 
many a rich man, whose cup of wealth runs over ; you wonder to see him 
so miserable, both to himself and others. Why, there is a disease that lies 
in his bones, that keej^s him from working the works of charity, from re- 
lieving his distressed brethren ; you may call it covetousness. They wUl 
part with anything, so they may keep their gold. But we must give our 
gold too with the rest. If we offer not all, Christ will accept none. 

I wUl end with a consolation ; for who can shut up this story with a 
terror ? The Lord will so graciously provide for his, that in their gxcatest 
extremity they shall not be destitute of comfort. Though JIary travail in 
her travel, — for she was dehvered in Bethlehem, whither she came to be 
taxed, Luke ii., and 'likely wanted necessary provision for her infant and 
herself, — behold, God will relieve their poverty, and send them gold from 
the east : as he once in a dearth provided for Jacob's family in Canaan, by 
a store of bread in Egypt. Comfort shall come when and whence we least 
expect it. Eocks shall yield water, ravens shall bring meat, rather than we 
shfill perish ; even our enemies shall sustain us. ' I have been young, and 
now am old ; yet have I not seen the righteous forsakei'i, nor his seed begging 
bread,' Ps. xxxvii. 25. 

' By whom all things were made, and since have stood : 
By him they all shall work unto om* good : ' 

To whom be praise for ever ! Amen. 



THE WAY HOME. 



And being warned of God in a dream that they should not return to Herod, 
they departed into their own country another way. — Matt. II. 12. 

When these wise men had presented to Christ their gifts ; which, indeed, 
he first gave them, for the earth is his, and the fulness thereof; yet he 
rewards them. They emptied their treasures of gold, myrrh, and frankin- 
cense ; and he filled the treasure of their hearts with heavenly graces. 

For their gold, he returns them pure wisdom. They were called wise 
men before ; but their wisdom was infernal, downwards to hell, perhaps 
consulting with devils. Now he gives them ' wisdom from above, pure ' and 
refined as gold, James iii. 17. 

For their frankincense, he purgeth them of their former superstitious 
idolatries, from sacrificings to Satan ; and instructs them to whom franldn- 
cense is due, and aU other offerings of piety : to their Creator and Sa^iour. 

For their myrrh, he gives them charity, a true love to him that so truly 
loved them ; and for his sake, a love to others. They made then a blessed 
exchange with Christ, when, for gold, frankincense, mjTrh, they received 
"wisdom, devotion, charity. 

Now, to testify how highly the Lord favoured them, he speaks to them in 
a dream, and reveals his mind for the safety of his Son ; ' that they should 
not return to Herod.' And to witness how truly they served the Lord, they 
gave obedience ; ' they departed into their own country another way.' 

The whole maybe distinguished into, I. An informing; II. A performuag: 
I. A word ; II. A work. 

God gives the word, the magi do the ivorTc. God doth inform, and they 
•perfoi-m. He instructeth, and they execute. He gives direction, they obedi- 
ence. His word, informance, instruction, direction, is : 'He warned, them in 
a dream that they should not return to Herod.' Their work, performance, 
pliable obedience : ' They departed into their own country another way.' 

I. In the direction or monition informing are considerable these three 
circumstances: — 1. The men, xvise men, magicians; 2. The manner, in a 
dream; 3. The matter, that they shoidd not return to Herod. 

1. The persons to whom God gave this admonition are expressly called 
wise men. Some say they were also great men. If so, then was this 
revelation made, (1.) Potentibus; (2.) Petentibus :'— 



14 THE WAY HOME. [SeKMON XXVII. 

(1.) To great men. It is the opinion of some that these magi were kings ; 
and that the evangelist in calling them wise men, gave them a more honour- 
able title than if he had called them kings. So Ludolphus says that magus 
was in those days more noble than magnus. But we must loiow who they 
are that thus style them. Friars and Jesuits, such as can by no means 
endure the superiority of prmces ; that are derisores hominum maxime poten- 
tum. Hereon some of them have mooted strange problems, able to fill whole 
volumes : An sacerdotes regibus 2)referendi, — Whether priests be not above 
kings ? But still the conclusion is against princes. Some more moderate 
on that side have confessed them not reges, but regulos, little Idngs, petty 
princes: like those one -and -thirty kings that conspired against Joshua, 
chap. xii. 24 ; or those fifty that met at Troy. There is a kind of king in 
France whom the common people call, Le Roi d^Yvetot. But that these 
were but three in number, and kings in power, it may be painted in a Popish 
window, is not in the Catholic's Bible, therefore needs not be in a Chiistian's 
creed. 

(2.) Howsoever these magi were potentes or no, they were 2ietentes. Though 
they were great men, yet they humbly seek the greatest of men, yea, the 
great God, Jesus. And behold, graciously the Lord offers himself to their 
search : accorduig to his infallible promise, that he will be found out of aU that 
seek him. Dedit aspicieiitibus intellectum, qui prcestitit signum, et quod fecit 
intelligi, fecit inquiri^' So he offers himself to all faithful searchers. But 
we cannot find him we seek, unless he find us first ' that came to seek and to 
save that which was lost,' Luke xix. 10. We seek m vain, unless we seek Mm ; 
and we seek him in vain, unless he find us. Nos ad se qiccerendum suscitat, 
se ad inveniendum porrigit,\ — He stirs up our hearts to seek him, and offers 
himself to be found. There was never faithful heart sought the Lord Jesus, 
but he found ' him whom his soul loved,' Cant. iii. 1. His patience might 
be exercised, his fidelity tried, his desires extended, by God's hiduig himself 
for a season. In the night of obscmity, security, ignorance, he may miss 
him, ver. 1. Though he incj^uire among the deepest philosophers, and honestest 
worldlings, ver. 2, he may not find him. But, ver. 3, the watchmen will 
bring him to him ; yea, ver. 4, Christ himself will appear in gracious mercy. 
He may say for a while, as the poet of Anchises — 

' QuD3 regio Christum ? quis liabet locus ? Illius ergo venimus,' — 

Where is Christ ? In what country may I find him ? But the Lord Jesus 
will reveal himself; yea, meet him half-way, as the mercifid father met his 
unthrifty son when he returned, Luke xv. AVe shall conclude with joy : 
* We have found the Messias : even him of whom j\Ioses in the law, and the 
prophets, did write, Jesus of Nazareth,' John i. 41, 45. 

2. You hear the persons to whom this admonition was given : the next 
circumstance is the manner : in a dream. 

I might here enter into a cloudy and confused discourse of dreams, till I 
had brought you all asleep. But I love not to fetch any bouts, where there 
is a nearer way. Herein 1 may say with Augustine,t ' I would to God I 
could discern between dreams.' Some are, (1.) Natm-al ; some, (2.) Preter- 
natural ; and others, (3.) Supernatural. 

(1.) Natural; and such arise either from complexion or from affection. 

[l.J From complexion or constitution. The sanguine hath merry dreams; 
the melancholy, sorrowful dreams; the choleric, dreams of fire, and such 
turbulent thoughts, the phlegmatic, of rain, of floods, and such watery 

* Leo in loc. f Fulgent. J Ad Euodium, ep. 100 ,- et de Civit. Dei, cap. 20. 



Matt. II. 12.] the way home. 15 

objects. And as these elemental liumours do abound in a man, the dreams 
have a stronger force, and more violent perturbation. 

[2.] From affection : what a man most desires, he soonest dreams of. 

* Omnia qua) seusu volvuntur vota divimo, 

Tempore nocturno reddit arnica quies, 
Venator defessa toro dum membra reponit. 

Mens tamen ad silvas et sua lustra redit. 
Gaudet amans f urto : permutat navita merces : 

Et vigil elapsas quserit avarus opes.' * 

So Augustine :t Somniimi nascitur ex studiis prceteritis, — What man 
desires in the day, he dreams in the night. The hunter's mind is in the 
forest, whiles his wearied bones are reposed on a soft bed. The soldier 
di-eams of batteries, assaults, encounters ; the lawyer, of quirks and demurs ; 
the citizen, of tricks and^frauds ; the musician, of crotchets ; the Semmary, of 
equivocations. The glutted epicure dreams of dainty dishes and fat morsels. 
The thirsty drunkard dreams of his liquor ; ' and, behold, he drinketh ; but 
awake, his thii'st is not satisfied,' Isa. xxix. 8. The usurer dreams of his 
trmiks, and that he is telling his gold ; and starts, as if eveiy rat were a thief 
breaking in upon him. The timorous dream that they are flying before over- 
taking danger. The lustful imagines his desired embracings. The angry, 
that he is fighting, killing, spoUuag. The secure, that they are whistling, 
singuig, dancing. The jealous dreams of his Avife's errors, when she lies 
chastely by his side. The ambitious, that he is kissing the king's hand, and 
mounted into the saddle of honour. The overcharged mind dreams of his em- 
ployment ; ' for a dream cometh through the multitude of business,' Eccles. 
V. 3. 

(2.) Preternatural : and these are either ad errorem or ad terrorem. Where- 
of the first is wrought by Satan pennittente Deo, God suffering it ; the 
second by God, mediante diabolo, Satan being a mediate instrument. 

[1.] There are dreams for error, wrought by the mere illusion of Satan : 
whom God once suffered to be a lying spkit in the mouth of four hundred 
prophets. He working upon men's affections, incHnations, and humours, 
causeth in them such dreams as seduce them to wickedness, and induce them 
to wretchedness. They write of one Amphiaraus, an Argive soothsayer, 
that by a dream he was brought to the Theban voyage ; where hiatii terrcs 
ahsorhetur, — he was swallowed up of the earth. So Pharaoh's baker was 
encouraged to hopeful error by a dream, Gen. xl. 16. So was that mon- 
strous host of !Midian overthrown by a dream of a barley-cake, that hit a 
tent and overwhelmed it, Judg. vii 13, which was interpreted the sword of 
Gideon. 

[2.] For terror. Job says, that Deus terret per somnia, et per visiones hor- 
rorem incidit, — God strikes terror into the hearts of the wicked by dreams : 
as a mains genius is said to appear to Brutus the night before his death ; 
or as the face of Hector was presented to Andromache. Polydore Virgil 
records the dream of that bloody tyrant, Richard the Thii-d, that in a 
dream, the night before the battle of Bosworth-ficld, he thought all the devils 
ia hell were haling and tugging him in pieces ; and all those whom he had 
murdered ciying and shrieking out vengeance against him : though he 
thinks this was more than a dream. Id credo nonfuisse somnium, sed con- 
sdentiam scelerum, — He judged it not so much a dream as the guilty con- 
science of his ovm wickedness. So to Fiobert Winter, one of the powder 
traitors, in a dream appeared the ghastly figTU'es and distracted visages of his 

* Claudian. in Prsct,, lib, iii. + -Lib. de Spiritu et Anima, cap. 25, 



16 THE WAY HOME. [SeRMON XXVII. 

cliief friends and confederates in that treason ; not unlike the very same 
manner wherein they after stood on the pinnacles of the Parliament-house. 

(3;) Supernatural ; such as are sent by divine inspiration, and must have 
a divine interpretation. Such were the dreams of Pharaoh expounded by 
Joseph ; the dreams of Nebuchadnezzar declared by Daniel. Of these were 
two sorts : — 

[1.] Some were mj^stical; such as those two kings" dreams, and Pha- 
raoh's two officers', whose exposition is only of God. So Joseph answers : 
'Are not interpretations of the Lord?' Gen. xl. 8. So Nebuchadnezzar to 
Daniel : ' Thou art able, for the spirit of the holy God is in thee,' Dan. iv. 
18. The sorcerers and astrologers dearly acknowledged their ignorance with 
their lives, Dan. ii. 13. Thus Pharaoh may dream, but it is a Joseph that 
must expound it. It is one thing to have a representation objected to the 
fantasy, another thing to have an intellectual light given to understand it. 

[2.] Others are demonstrative ; when the Lord not only gives the dream, 
but also withal the understanding of it. Such were Daniel's dreams, and 
these wise men's, and Joseph's in this chapter. Wherein was a \ision 
and provision : a vision what to do ; a provision that no harm might come 
to Jesus. These dreams were most specially incident to the New Testament, 
when God at the very rising of the sun began to expel the shadows of dark 
mysteries : ' And it shall come to pass in the last days, saith God, I will 
pour out of my Spirit upon aU flesh : and your sons and your daughters shaE 
prophesy, ancl your young men shall see visions, and your old men shall 
dream dreams,' Acts ii. 17. Now the sun is gotten up into the midst of 
heaven, — the gospel into the full strength, — these shadows vanish : the more 
light the less shadow. 

So that now to expect revelation of things by dreams, were to entreat 
God to lend us a candle whiles we have the bright sun. The superstitious 
Papists are still full of these dreams ; and find out more mysteries in their 
sleep than they can well expound waking. The Abbot of Glastonbury, when 
Ethelwold was monk there, dreamt of a tree whose branches were all covered 
with monks' cowls, and on the highest bough one cowl that overtopped aU 
the rest ; which must needs be expounded the fixture greatness of this Ethel- 
wold. But it is most admirable how the Dominic friars make shift to ex- 
pound the dream of Dommic's mother, which she had when she was with 
child of him : that she had in her womb a wolf with a burning torch in his 
mouth. Say what they wiU, a wolf is a wolf still : and that order hath ever 
carried a burning torch to scorch their mother, the church. But there is no 
dream of theirs without an interpretation, without a prediction. And if the 
event answer not their foretelling, they expound it after the event. If one 
of them chance to dream of a green garden, he goes presently and makes 
his will. Or if another dream that he shakes a dead friend by the hand, he 
is ready to call to the sexton for a grave ; takes solemn leave of the world, 
and says he cannot live. 

Beloved, God hath not grounded our foith upon dreams, nor ' cunningly 
devised fables,' 2 Pet. i. 1 6 ; but on the holy gospel, wiitten by his servants 
in books, and by his Spirit in the tables of our hearts. They that will be- 
lieve dreams and traditions above God's sacred word, let them hear and fear 
their judgment, 2 Thess. ii. 11, Tor this cause God shall send them strong 
delusion, that they should believe a lie : that they all might be damned who 
believe not the truth, but had pleasure in unrighteousness.' Banish from 
your hearts this superstitious folly, to repose any confidence on dreams. 
But if you desii-e to make any use of dreams, let it be this. Consider thy- 



Matt. II. 12.] the way home. 17 

self in thy dreaming, to what inclination thou- art mostly carried ; and so 
by thy thoughts in the night, thou shalt learn to know thyself in the day. 
Be thy dreams lustful ; examine whether the addictions of thy heart run 
not after the bias of concupiscence. Be they turbulent ; consider thy own 
contentious disposition. Be they revengeful ; they point to thy malice. 
Run they upon gold and riches ; they argue thy covetousness, 

Thus God may be said to teaoh a man by his dreams still : non qtoid erit, 
sed qualis est, — not what shall be, but what he is ; not future event, but 
present condition may be thus learned. Neither day nor night scapes a good 
man without some profit : the night teacheth him what he is, as the day 
what he should be. Therefore said a philosopher, that all waking men are 
in one common world ; but in sleep every man goes into a world by him- 
self. For his dreams do signify to him those secret mclinations to which 
he thought himself a stranger, though they were home-dwellers in his 
heart. Even those fancies are speaking images of a man's disposition. 
And as I have heard of some that talk in their dreams, and then reveal 
those secrets which awake they would not have disclosed, so may thy 
dreams tell thee when thou wakest what kind of man thou art. The hypo- 
crite dreams of dissimulation ; the proud woman, of pamt and colours ; the 
thief, of robbery and booties ; the Jesuit, of treasons. Let them ask their 
very sleep, quales sint, what manner of men they are. For so lightly 
they answer temptations actually waking, as their thoughts do sleeping. 
Thus only a man may make good use of his dreams. 

Here let us observe, that God doth sometimes draw men to him suis 
ipsorum studiis, — by their own delights and studies. No doubt these magi 
were well acquainted with dreams, it being amongst the Ethnics and Peri- 
patetics a special object of divination. Therefore there is a book bearing 
the name of Aristotle, De divinatione per somnium. Many errors these 
men had swallowed by dreams ; now, behold, in a dream they shall receive 
the truth. So God called them by a star whose profession was to rely too 
much on the stars. Quare 2>^i' stellam ? ut per Christum, ipsa materia 
erroris, Jieret salutis occasio,* — Why by a star 1 That through Jesus Christ 
the very matter of their error might be made a means of their salvation. 
Per ea illos voccsi, quce familiaria illis consuettido fecit, — God calls them by 
those things which custom had made familiar to them. TJhey that are stung 
with scorpions, must be ciired by the oil of scorpions. Thus God allures 
men to him as fishermen fishes, with such baits as may be somewhat agree- 
able to them. Paul is occasioned by the ' altar to the unknown God,' Acts 
xvii. 23, to make known the true God, the everlasting Jesus. Doth David 
love the sheep-folds? He shaU be a shepherd still : Ps. Ixxviii. 71, ' From 
following the ewes great with young he brought him to feed Jacob his 
people, and Israel his inheritance.' Doth Peter love fishing ? He shall go 
a-fishing still, though for more noble creatures ; to catch souls. Do these 
magicians love stars and dreams 1 Behold, a star and a dream shall instrupt 
them in the truth of God. Old Isaac takes occasion by the smell of his 
• son's garments, savouring of the field, to pronounce a spiritual blessing : Gen. 
xxvii 27, ' The smeU of my son is as the smell of a field which the Lord 
hath blessed.' Jerome notes of Amos, that he begins his prophecy with 
roaring, — ' The Lord shall roar from Zion,' Amos i. 2, — because he being 
a field-man, kept the woods, where he was wonted to the roaring of lions. 
Judoei sir/na quarimt ? — ' Do the Jews seek a sign 1 ' Why Christ wiU 
there, even among them, work his miracles. Doth Augustine love eloquence ? 
* Claiysolog. Horn. 6 in Matth. 
VOL. LL B 



18 * THE "WAY HOME. [SeRMON XXVIL 

Ambrose sliall catch him at a sermon. ' All things shall work to their good,' 
Eom. viii. 28, that are good : omnia, etiam peccata, — all things, even their 
very sins, saith Augustine. Montaigne in his Essays writes, that a libidinous 
gentleman sporting with a courtezan in a house of sin, chanced to ask her 
name ; which she said was Mary. Whereat he was stricken with such a re- 
morse and reverence, that he instantly not only cast off the harlot, but 
amended his whole future life. 

Well-beloved, since this is God's mercy to allure us to him by our own de- 
lights, let us yield ourselves to be caught. What scope doth thy addiction 
level at, that is not sinful, which God's word doth not promise and afford 'i 
What delight can you ask which the sanctuary gives not 1 Love you hunt- 
ing 1 Learn here to hunt ' the foxes, the little cubs,' those crafty sins skulk- 
ing in your bosoms, Cant. ii. 15. Would you dance 1 Let your hearts 
keep the measures of Christian joy ; and leap, like John the Baptist in 
Elizabeth's womb, at the salvation of Jesus. Delight you in running ? 
Paul sets you a race : ' So run that ye may obtain,' 1 Cor. is. 24. You 
shall have good company : David promiseth, that he ' will run the way of 
God's commandments,' Ps. cxix. 32. Peter and John will run with you to 
Jesus. Love you music 1 Here are the bells of Aaron still ringing ; the 
treble of mercy, and the tenor of judgment, Ps. ci. 1 : Levi's lute, and 
David's harp. There are no such songs as the songs of Zion. Would you 
be merry 1 ' Eejoice in the Lord always ; and again I say, Rejoice,' Phil. iv. 
4. If ever you found joy like this joy, — 'the peace of conscience, and joy 
of the Holy Ghost,' Rom, xiv. 17, — back again to the world. Lovest thou 
dainty cheer ] Here be the best cates, the body and blood of thy Saviour, 
the bread of life ; no hunger after it. WUt thou drink much ? ' Drink my 
wine and my milk; drink, yea, drink abundantly, O beloved,' Cant. v. 1. 
Bihite et inebriamini, as the original imports, — drink, and be drunken with 
loves ; pledge the health that Christ began, even ' a saving health to all 
nations.' Are you ambitious ? There is no preferment like that is to be 
had here, in the court of the King of kings. David judged it no little thing 
to be son-in-law to a king ; but what is it then to be a king ? Desire you 
stately buildings ? Alas ! the whole world is but a cottage, a poor transient 
tabernacle, to the mansions promised by Christ, John xiv. 2. Lastly, are 
you covetous ? Yet I need not ask that question, but take it as granted. 
Why, then, here is gold ; more precious than that of Arabia, or of Havilah. 
Rust or thief may distress that ; this is a treasure can never be lost. What 
should I say more 1 What can win you ? Which way soever your desire 
stands, God doth allure you. The best things in earth or in heaven are your 
bait. With these doth the Lord seek you ; not for any need that he hath 
of you, but for your own salvation. When the fairest of all beloveds doth 
thus woo us, let him win us ; and espouse us to himself in grace, that we 
have the plenary marriage in glory. You see the manner of their warning. 

3. The matter : that they should not return to Herod. Why not to 
Herod ? Because the Lord now lets them see his hj^pocrisy. For howso- 
ever he pretended, ver. 8, 'to come and worship him;' yet he intended not 
servire, but scevire, — not to honour him, but to murder him. He aiUs the 
wise men privily, as if he quaked at the propagation of this news, for it came 
upon him like the pangs of death. He commands them to inquii'e de infante, 
not de rege, — of the babe, not of the king ; for that title galled him to the 
eartli. ' That I may worship him.' Dirum /acinus tingit colore pietatis, — It 
is a monstrous wickedness, which he would dye in the colours of godliness. 

The Lord doth disappoint the purposes of tyrants. Though their bows be 



Matt. IT. 12.] the way home. • 19 

bent, and their swords whetted, yet the mark shall be removed ; and they 
shall rather wound themselves than the innocent. Though they be ' great 
with child of iniquity, and conceive mischief, yet they shall bring forth but 
falsehood,' Ps. vii. 14. Though those Jews had ' bound themselves under a 
curse neither to eat nor drink till they had killed Paul,' Acts xsiii. 12 ; yet 
if they had kept their vow, they had fasted to death. Though Sennacherib 
purposed to swallow up Jerusalem at a morsel ; yet the Lord mocked his 
menaces : ' He shall not come into this city, nor shoot an arrow there, nor 
cast a bank against it,' Isa. xxxviL 33. 

Herod made himself sure of Christ, but the Lord deceived him again and 
again. First he stroke him with extreme sottishness ; that learning by the 
wise men the birth of Christ, though the matter in his thought touched his 
crown, he sends none of his courtiers with them under pretence of gratifying 
them ; which might so have seized on that innocent Lamb, and not wor- 
shipped, but worried him. But the Lord so confounded his wits with the 
spirit of giddiness, that the magi go alone. Next, now that his bloody 
hopes depend upon their return, behold they are sent home ' another way.' 
So that, ver. 1 G, * he saw that he was mocked.' Herod mocked the wise 
men, and God shall direct the wise men to mock Herod. He pretended to 
adore whom he did abhor ; and they do cum vulpe vulpinare, — beguile the 
fox ; yea, rather oviciUa lujnivi fallit, — the lamb deceives the wolf. Sim- 
plicity goes beyond subtlety. A cane non magno scepe tenetur aper. Here 
was Herod's folly, that he would not suffer the King of the whole world to 
be king in Jewry ; that in fear of a successor, he would kill his Saviour. 
Nay further, for fear of a strange heir, he kiUs his own heir. Which occa- 
sioned Augustus t© say, that it was better being Herod's hog than his heir. 
Here, then, see his cruelty : if his strength cannot take Jesus, he will try his 
cunning ; and last, when his cunning faUs, he falls to open violence again, 

* sending forth men of war.' Thus when tyrants fail in their politicians' 
rhetoric, they faU to the carters' logic. 

II. You see the informance ; let us look upon their performance : ' They 
departed into their own country another way.' All which (wanting time 
to prosecute the history) I wUl apply to ourselves. Their course home 
shall teach us a course to our home, even to heaven and glory ; wherein I 
desire to observe these cii-cumstances : — 1. Ourselves naturally lost ; 2. Our 
finding of Christ ; 3. Our charge not to return to Herod ; but, 4. To go to 
our own country ; and, 5. That by another way. 

1. Let it be granted that we have all wandered from the way of life : Isa. 
liiL 6, ' All we like sheep have gone astray ; we have turned every one to his 
own way.' I would to God every one would sentire, feel this in particular ; 
and not only consentire, consent to it in general. * I am not come to call the 
righteous,' saith Christ, * but sinners to repentance,' Matt. ix. 1 3. And, 
Luke XV., he leaves the hypocritical justiciaries to their own high-conceited 
purity, and seeks the lost sheep. We may here pause, and wonder at our 

, misery, at his mercy. We were so lost, that we could never find him ; he is 
so good, that he sought and found us. Invenit non qiicei'entes, non i^erdet 
inventos, — He found us, not seeking him ; being found, he will not lose us. 

* Come to me, all that labour and are heavy laden, and I wiU give you rest,' 
Matt. xi. 28. The proud sinner who doth not find his sin, the careless who 
doth not feel his sin, is not called. Only sentieniibiis morbum promiitiiur 
medicina, — health is promised to those that feel their sickness. 

2. Christ calls us ; but how shall we come 1 Behold, he sends us a star 
for direction, his holy word: John vi. QS, 'Lord, to whom shall we go? 



20 THE WAY HOME. [SeRMON XXVII. 

Thou hast the words of eternal life.' Would you come to him that is vita, 
the life ? You must come by him that is via, the way. It is he quo eiindum, 
whither we would go ; it is he qua eundum, by which we must go. To 
his word then let us come with an honest heart : not to sleep, not to carp, 
not to gaze ; but to observe attentively, to remember faithfully, and to prac- 
tise obedientlj', what is there taught us. Neither must God only, for his 
part, afford us a star for gandance ; but we must also, for our part, bring feet 
to walk to him. These are three : — 

(1.) Contrition : a heart truly sorrowful for our former iniquities. He 
that is cast down by repentance shall be raised up with joy. It is not pos- 
sible to walk to God without this foot. He that goes to heaven must wash 
his steps with tears. And he that hath this foot shall make large paces to 
glory. Though he hath long lingered, he will now haste ; as the malefactor 
stejjped by this foot from the cross to paradise. 

(2.) Faith. Sorrow may cast down too fast, too far. Though the head 
have leave to ache, yet let not the hand of faith be wanting to hold it. 
Though the eye be blubbered with tears, yet must it look through all that 
water to the clear sun, Jesus Christ, When the law hath done its office in 
making thy sin manifest, thank it, and take thy leave of it ; as thou wouldest 
do of a friend that hath done thee a good turn, but now grows trouble- 
some. Put iloses behind thee, saith Luther ; and fix thine eyes upon Christ, 
that ' Lamb of God which takes away the sins of the world,' John i. 29. 
Without this foot thou shalt step short of comfort. Faith must bring thee 
to the fountain of that blood which shall ' wash away all thy sins,' 1 John 
1.7. 

(3.) Obedience. This foot must be continually used; all the days of thy 
life must thou travel in the ways of God with this foot. It knows and 
keeps celerity, integrity, constancy. 

[1.] Celerity : ' I will run the way of thy commandments,' Ps. cxix. 32. 
It makes haste, knowing that God will not be pleased with haltmg obedi- 
ence, or with that zeal that only goes a parliament-pace. The cripple was 
carried to the temple. Acts iii. : God loves not such limping zeal, that is car- 
ried to church on two crutches, law and custom ; but that which, with Peter 
and John, runs to the place where Christ is. But it is God that ' maketh 
our feet like the feet of hinds,' Ps. xviii. 33. 

[2.] Integrity : it turns not to the right hand nor to the left, but goes 
straight on, ' running with patience the race that is set before it,' Heb. 
xii. 1. Therefore, saith the Apostle, ' make straight paths for your feet, lest 
that which is lame be turned out of the way,' ver, 13 ; for all false ways the 
Lord doth utterly abhor. ' The wicked walk on every side,' Ps. xii. 8 ; they 
have circular goings on every side of the truth, but the true way they can- 
not find. But integrity is not so light-heeled, to skip out of the way of 
righteousness at every dog that reproachfully barks at it, nor at eveiy Siren 
that temptingly would call it aside. The devil, with all his force of terror 
or error, cannot seduce it. 

[3.] Constancy : it is ever travelling, though through many hindrances. 
It hath a heavy load of flesh to burden it, and to make every step tedious, 
yet it goes. Cares for family, troubles of contentious neighbours, frowning 
of great adversaries, the malicious turbulency of the world, all offer to stay 
it, but it goes on. As if it had received the apostles' commission. Salute 
none of these remoras by the way, it resteth not till it see the salvation of 
Ood. The Lord 'delivers the feet from falling, that it may walk before God 
in the light of the living,' Ps. Ivi. 13. 



Matt. II. 12.] the way home. 21 

3. We must not return back to Herod. Why not to Herod ? He was a 
fit type of the devil ; and they that are recovered and escaped from him 
should not fall back into his clutches. The devil is like Herod, both for his 
subtlety and cruelty. The Herods were all dissemblers, all cruel. There was 
Herod Ascalonita, Herod Antipas, and Herod Agrippa, all cruel in the but- 
chering of God's saints. 

' Ascalonita uecat pueros, Antipa Johaiinem, 
Agrippa Jacobum, mittitque in carcere Petrum.' 

Ascalonita makes an earnest show of zeal to Christ, but he desired not sub- 
jicere se Christo, sed sibi Christum, — not to become subject to Christ, but to 
make Christ the subject of his fiiry. Antipas seemed to love John the Bap- 
tist, but he suffers a dancing foot to kick off his head. The cruelty of the 
other Herod was monstrous. He slew all those whom he could suspect to 
issue from the line of David, all the infants of Bethlehem under two years 
old, at one slaughter. He slew his kindred, his sister, his wife, his son.^ 
He cut the throats of many noble Jews whiles he lay on his deathbed. Yea, 
he made it in his will, that so soon as ever the breath was out of his body, 
all the sons of the nobler Jews, shut up mto a safe place, should be instantly 
slain, to bear him company. By this means he resolved that some should 
lament his death, which otherwise would have been the cause of great joy. 
A wretched testament, and fit for such a devil to make. 

That devil we are charged not to return to exceeds this both in subtlety 
and cruelty, even as much as a father may his son. Herod was not so per- 
fect a master of his art. The wise men deceived Herod ; he must be a wise 
man indeed that overreaches Satan. Herod was a bungler to him : he 
trusted to instruments to destroy Christ ; the devil looks to that business 
himself. * He can transform himself into an angel of Ught ; ' and rather than 
not draw men to hell, he will dissemble a love to heaven. He will speak 
good, that he may work evil ; and confess the truth, that thereby he may 
procure credit to greater falsehood. He can stoop to the reprobate, like a 
tame horse, till they get up and ride him ; but when he hath them on his 
back, he runs post with them to hell. 

When he hath thus exercised his pohcy, will he spare his power ? When 
his fox's part is done, he begins his lion's. Blood, massacre, destruction, are 
his softest embraces ; horror and amazement are the pleasures of his court ; 
' Kni, kUl, burn, bum,' is the lang-uage of his tongue, to those miserable 
wretches which must ever be burning, never consumed, ever in suffering, and 
never die. Oh, then, let us never return to Herod, nor venture on his 
mercy ! The poor bird that hath escaped the hawk's talons is careful to avoid 
his walk. The strayed lamb, fallen into the wolf's cave, and delivered by the 
shepherd, will no more straggle out of the flock. If the Lord Jesus hath 
sought and brought us to himself by the star of his gospel, let us no more 
go back to Herod ; flying the works of darkness, and serving the living God 
with an upright heart. Indeed, they that are truly freed from his servitude 
will never more become his vassals. Many seem escaped that are not. If 
the adulterer return, like the ' hog to the mire,' and the drunkard, ' like 
the dog to his vomit,' 2 Pet. ii. 22, it is likely that they love Herod well, 
for they go back to him. The minister may desire to ' offer them up a liv- 
ing sacrifice to the Lord,' Rom. xv. 16, but, Uke wild beasts, they break the 
rope, and will not be sacrificed. But we, ' being delivered by Christ out of 

* Joseph. Antiq., lib. xvii., cap. 8. 



22 THE WAY HOME. [SeRMON XXVII. 

the liands of our enemies, must serve him without fear, in holiness and right- 
eousness, all the daj-s of our life,' Luke i. 74, 

4. We must go to our own country. In this world we are but strangers : 
though perhaps we think too well of these vanities, yet they are but foreign 
things ; we have another home. We may be ravished with this earth, as 
Peter wdth Tabor, — Bonum hie, It is good being here, — but if we look up to 
that heaven which is our country, mundi calcamus inutiU jMndiis. Behold, 
the very outside is fair : the outmost walls are beautified with glorious 
lights ; every one as a world for greatness, so a heaven for goodhness. All 
those spangles be as radiant stones, full of lustre, pure gold to the dross of 
earthly things. What may we, then, think there is within 1 

Yea, whatsoever the wicked think, yet this world is but the thoroughfare ; 
and it is not their home neither, though indeed they have their portion in 
this life. It is said of Judas going to hell, that ' he went to his own place,' 
Acts i. 25 ; therefore that, and not this, is their own country, as sure as they 
think themselves of this world. In heaven there is all life, no death ; in 
hell, all death, no life ; on earth, men both live and die, passuig through it 
as the wilderness, either to Egypt or Canaan, This earth, as it is between 
both, so it prepares us for both, and sends every one to their own country — 
eternal joy, or everlasting sorrow. 

He tliat here dies to sin shall hereafter live in heaven ; he that lives in 
sin shall hereafter die in hell. All sojourn either with God, feeding on his 
graces, or with Satan, surfeiting on his iniquities. They that wiU have 
Satan for their host in transgression shall afterwards be his guests in perdi- 
tion. But they that obey God as their Master shall also have him their 
Father, and that for ever. 

Contemn we, then, this world. What though we have many sorrows here, 
and a succession of miseries, we are not at home. What stranger looks for 
kind usage amongst his enemies 1 As well might the captive Jews expect 
quiet among the Babylonians. Thou art sure of a country wherein is peace. 
In that heaven the wicked have no part, though here much pleasure. When 
thou considerest this truly, thou wouldst not change portions with them. 
Let it be comfort sufficient, since we cannot have both, that we have by many 
degrees the better. 

Their own country. — Heaven is our own country. Ours, ordained for us 
by God the Father : Matt. xxv. 31, ' Come, ye blessed of my Father, inherit 
ye the kingdom.' Ours, purchased for us by God the Son : Heb. x. 19, 
' We have boldness to enter into the holiest by the blood of Jesus.' Ours, 
sealed to us by God the Holy Ghost : Eph. iv. 30, ' The Spirit of God seals 
us up to the day of redemption;' Kom. viii. 16, ' The Spirit itself beareth 
witness with our spirit, that we are the children of God.' 

Ours thus, tliough we are not yet fully entered into it. Habevms jus ad 
rem, nondum in re, — We arc heirs to it, though now we be but wards. Our 
minority bids and binds us to be servants : Gal. iv. 1, ' The heir, as long as 
he is a child, differs nothing from a servant, though he be lord of all.' When 
we come to full years, a perfect growth in godliness, in mensuram staturcc 
adulti Christi, — 'to the measure of the stature of the fulness of Christ,' Eph, 
iv. 13, — we shall have a plenary possession. 

It is ours already, not in re, but iri spe; as Augustine. Our common law 
distinguisheth between two manner of freeholds : a freehold in deed, when 
a man hath made his entry upon lands, and is thereof really seized ; a free- 
hold in law, when a man hath right to possessions, but hath not made his 
actual entry. So Is this country ours ; ours ienore Juris, though not yet 



Matt. II. 12.] the way home. 23 

jure tenoris, — ours in tlie iiilieritance of tlie possession, tliough. not in the 
possession of the inheritance. To this country, our country, let us travel ; 
and that we may do it the better — 

5. The last circumstance shews us how : * another way.' We must change 
the whole course of our inordinate conversation, and walk another way — 
even the King's highway to Paradise. Immiitatio vice emendatio vitce^'' — The 
changing of the way is the amending of our Ufe. Eepentance must teach us 
to tread a new path. To man truly penitent, optimus j^rtus est mutatio con- 
silii,f — the best haven is the change of his life : ' not to turn again by the 
same way that he came,' 1 Kings xiii. 9. Thus must we renounce our own 
wills and old ways, and, being made new creatures, take new paths. So 
Gregory : ' We departed from our country by pride, disobedience, doting 
on \'isiblG delights, and pleasing the lusts of the flesh : we must therefore 
return by humility, obedience, contemning the world, and condemning the 
flesh.' Qid (i Faradisi gandiis per delectationera recessimics, ad hcec pier 
■pcenitentiam, tanquam j)er novam viam, revocamur, — We that departed from 
Paradise by sin, must return thither by a new way — repentance. Hast thou 
walked in lust ? Take another way — by purity and chastity. Didst thou 
travel with pride ? There is another way to heaven — humility : ' Blessed 
are the poor in spirit; for theirs is the kingdom of heaven,' Matt. v. 3. 
Wert thou given to avarice 1 There is a new way to heaven — by charity : 
'Ye have fed me hungry,' &c., 'therefore come, ye blessed,' Matt, xxv. 
Didst thou trudge with contention, and molesting thy neighbours with 
suits ? This is the way to Westminster Hall ; there is ' another way ' to 
heaven : Matt. v. 9, ' Blessed are the peacemakers ; for they shall be called 
the children of God.' Didst thou trade in usury? This is the way to the 
Exchange ; thou must exchange this way if thou wilt come to glory. Hast 
thou foraged with oppression ? Thou must, with Zaccheus, seek out another 
way : Luke xix. 8, ' If I have taken anything from any man by false dealing, 
I restore him fourfold.' Let the drunken epicure, malicious repiner, seditious 
incendiary, dissembling hj^DOcrite, unjust oppressor, leave their wretched 
paths, and seek another way to happiness. God give us aU grace to find 
this way of repentance, that we may come at last to our own country — peace 
and rest with Jesus Christ ! Amen. 

* Euseb. Horn. 1 de EpipL t TertuL 



THE GOOD POLITICIAN DIEECTED. 



Be ye wise as serpents, and harmless as doves. — Matt. X. 16. 

Out of every creature (simply considered) there is some good to be learned. 
The divine poet* sweetly — 

* The world 's a school, where in a general story 
God always reads dumb lectures of his glory.' 

It is a three-leaved book — heaven, earth, and sea ; and every leaf of this 
book, every line of every leaf, every creature in this universe, can read to 
man, for whom they were made, a divinity lecture. In a speaking sUence 
they preach to us that Deity which made both them and us, and them for 
us. Seculum speculum, — the world is a glass wherein we may behold our 
Creator's majesty. From the highest angel to the lowest worm, all in.struct 
us somewhat. For one and the same almighty hand, that made the angels 
in heaven, made also the worms on earth. Non superior in illis, non hv- 
ferior in istis.f 
f Besides this general lecture, they have aU their particular schools : Solo- 
mon sends us to the ant to learn providence, Prov. vi. 7 ; Isaiah to the ox to 
learn thankfulness, Isa. i. 3. Many beasts do excel man in many natural 

things : — 

' Nos aper auditu prseceUit, aranea tactu, 
Vultur odoratu, lynx visu, simia gustu/ — 

The boar excels us in hearing, the spider in touching, the vulture in smell- 
ing, the lynx in seeing, the ape in tasting. Some have observed that the art 
of curmg the eyes was first taken from the swallows. The eagles have taught 
us architecture; we received the light of phlebotomy from the hippopotamus. 
The Egyptian bird, ibis, first gave to physicians knowledge how to use the 
I,, clyster. The spider taught us to weave. Here the serpent instructs us in 
policy, the dove in simplicity. 

Now we are fallen among serpents, stinging serpents, enemies to man \ can 
we fetch away any good from them ? Yes, those very venomous and malici- 
ous creatures shall afi"ord us documenta^ not nocumenta; they shall teach us, 
not touch us. I may say of them, as it is said of the Jews, Hostes sunt in 
cordihus, suffragatores in codicihus, — They are our enemies in their hearts, 
our friends in their books. The malice of serpents is mortal, their use shall 
* Du Bartas, let day, 1st week. + Aug. Solil., cap. 9. 



Matt. X. 16. J the good politician directed. 25 

be \ital. So it may, so it shall, if our sobriety keep tlie allowed compa-ss ; 
for our imitation is limited and qualified. We must not be in all points 
like serpents, nor in all respects like doves ; but in some, but in this : ' Be 
ye wise as serpents, harmless as doves.' Perhaps other uses might be ac- 1 
commodated : as the serpent might teach us how with wisdom to dwell 
below on the earth, and the dove with wings of innocence to fly up to heaven 
above. We may in earthly matters keep a serpentine and winding motion ; but 
to heaven, with the dove, we must have a straight course. But I confine my- 
seK to the pith of the text and our Saviour's meaning : * Be wise as serpents^ 
innocent as doves.' J 

The words may (not unfitly) be distinguished into — I. A perhibition; and 
II, A cohibition : as it were the reins and the curb, I. The perhibition, 
allowance, or reins : ' Be wise as serpents,' II. The cohibition, corrective, 
restraint, or curb : * Be harmless as doves,' 

They must go hand in hand, without disjunction. United they are com- 
modious, parted dangerous. There is a necessity of their union to our peace : 
divide them, and you lose yourselves. Wit without innocence will offend 
others ; innocence without wit will not defend ourselves. Prudentia sine 
simjylicitate malitia ; simplicitas sine 2y'>'uclentia stultitia, — Wit without 
innocence is wickedness ; innocence without wit is foolishness. Whosoever 
hath the one and wants the other, must needs be either guilty of folly or of 
dishonesty. Lest we be too crafty, and circumvent others, let us keep the 
innocency of the dove ; lest we be too simple, and others circumvent us, let 
us keep the wisdom of the serpent. 

I. Let us first see from the serpent how we should be wdse, and then go 
to the dove for innocence. Six principal lessons of wisdom the serpent may 
teach us : — 

1. Their first policy is by all possible means to defend their head. If 
they must encounter with danger, they expose their whole body to it ; but 
howsoever they will safeguard their head. They write of them, that al- 
though all a serpent's body be mangled, unless his head be cut off, (which he 
cunningly hides,) by a kind of attractive power and vigour, one part wUl 
come to another again. 

This is to us a singular document of wisdom, to look well to our Head. 
Christ is our Head ; and the sinews and nerves that knit us to him are our 
faith and hope : let us preserve these undaunted, undamaged. We fight 
against an enemy that seeks especially to wound us there. He strikes in- 
deed at every place : he hath, saith Jerome, nomina mille, viille nocendi 
artes ; therefore Paul chargeth us, Eph. vi. 11, to 'put on the whole armour 
of God, that we may be able to stand against all the wiles of the devil.' But 
especially look to the head: ver. 16, 17, 'Above all, take the shield of faith, 
and the helmet of salvation;' save the head. Protect all parts, if it be possible; 
let not oppression wound thee in the hand, nor blasphemy in the tongue, nor 
wantonness in the eye, nor covetousness in the heart ; but howsoever shield 
thy head : lose not thy hope of salvation, thy faith in Jesus Christ. 

Homo qui hahet se, hdbet totum in se, said the jjhilosopher, — He that hath 
himself, hath all in himself But ille hahet se, qui hahet Christum, et ille 
hahet Christum, qui hahet fidem, — he hath himself that hath Christ, and he 
hath Christ that hath faith. Whatsoever you lose, lose not this ; though you 
lose your loves, though you lose your lives, keep the faith, ' I will trust in 
thee, though thou kill me,' saith Job, chap, xiii, 15. 'I have kept the faith,' 
saith Paul, 2 Tim. iv. 7, though ' I bear in my body the marks of the Lord 
Jesus,' Gal. vi. 17, If insatiate death be let alone, to cut us into pieces mth 



25 THE GOOD POLITICIAN DIRECTED. [SeRMON XXVIII. 

tlie sword, to grind ns into the maws of beasts, to burn us in the fire to 
ashes ; yet so long as our Head, Christ, is safe, he hath the serpent's attrac- 
tive power to draw us to him. * Father, I will that they whom thou hast 
given me be with me where I am,' John xvii. 24. The more we are cut off, 
the more we are united ; death, whiles it strives to take us from him, sends 
us to him. Keep faith in the Head, With what mind soever Seneca wrote 
it, I know to good use I may speak it : Malo mihi successum deesse, quam 
Jidem, — I had rather want success than faith. Fidem qui perdidit, nil hahet 
tdtra quod 2)e)'dat, — He that hath lost his faith, hath nothing else to lose. 
But it is the Lord that preserves the head. ' God, the strength of my 
salvation ; thou hast covered my head in the day of battle,' Ps. cxl. 7. 

2. The next policy in serpents is to stop their ears against the noise of the 
charmers. This is one of the similitudes which the Psalmist gives between 
the T\icked and serpents : Ps. Iviii, 4, 5, ' Their poison is like the poison of 
a sequent : they are like the deaf adder that stoppeth her ear ; which will 
not hearken to the voice of charmers, charming never so wisely.' This 
charming, as they write, was invented in the eastern countries, where they 
were pestered with abundance of serpents; which music the serpent hear- 
ing, wisely distrusting his own strength, thinks it the surest course to stop 
his ears. This he doth by couching one ear close to the ground, and cover- 
ing the other -with his voluminous tail. 

The incantations of this world are as often sung to us, as those charms to 
the serpents ; but we are not so wise as serpents to avoid them. Sometimes 
a Siren sings us the charms of lust ; and thus a weak woman overcomes him 
thftt overcame the strong lion. 

' Lenam non potuit, potuit superare lerenam. 
Quern fera non valuit vincere, vicit hera/ 

says the epigrammatist. ' He goeth after her straightway : ' though ' her 
house is the way to hell, going down to the chambers of death,' Prov. vii. 22. 
Sometimes Satan comes to us like a goldfinch, and whistles to us a note of 
usury, to the tune of ten in the hundred ; we are caught presently, and fall 
a-dancing after his pipe. Sometimes, like Alecto, he charms us a madrigal 
of revenge for private wrongs ; instantly we are caught with malice, destruc- 
tion sits in our looks. Not seldom he comes to a man with a drunken carol, 
— Lay thy penny to mine, and we will to the wine, — he is taken suddenly ; 
he runs to it, though he reels from it. He sings the slothful a Dormi secure ; 
and he will sleep, though his ' damnation sleepeth not,' 2 Pet. ii. 3. Yea, 
there are not wanting that, let him sing a song of blasphemy, they will swear 
with him. Let him begin to rail, they will libel mth him. Let his incan- 
tation be treason, and they will answer him in gunpowder. Yea, let him 
charm with a charm, a witless, senseless sorcery, and if a tooth aches, or a 
hog groans, they will admit it, admire it. Of such folly the very serpents 
shall condemn us. 

But as open-eared as men are to these incantations of the devil and sin, 
let the musical bells of Aaron be rung, the sweet songs of Zion sung, they 
will not listen ; they will not be channed with all our cunning. So that we 
shall be fain to send them to the judgment-seat of God, with this scroll on 
their foreheads, Noluerunt incantarl, — Lord, we have done our best, but this 
people would not be charmed. 

3. Their third policy. They fly men's society as known enemies ; and 
rather choose a wilderness, seeking peace among briars and thorns. And 
may they not herein teach us with Moses, * rather to choose afiiiction ' in a 



Matt. X. 16.] the good politician directed. 27 

wilderness ' with the people of God, than to enjoy the pleasures of sin for a 
season,' Heb. xi. 25. Much hath been, and may be, said to lessen men's 
dotage to the world ; and yet one word I must add — 

* Non quia vos nostra sperem prece posse moveri.' 

Did ever any of you know what the peace of conscience and joy of the 
Holy Ghost is ? Whiles that comfort and jubilation dwelt in your heart, I 
ask you how the world stood in your sight 1 Stood it not like a deformed 
witch, devils sucking on her breasts ; a shoal of ugly sins sitting like screech- 
owls on her head; blood and massacres besmearing her face; lies, blas- 
phemies, perjuries, waiting at her beck ; extortion and oppression hanging 
on her arms ; wickedness and wretchedness filling both her hands ; the cries, 
groans, and imprecations of widows and orphans sounding in her ears ; 
heaven thundering vengeance on her head ; and the enlarged gates of the in- 
fernal pit yawning to entertain her. 

Is this your paramour, ye worldlings 1 Is this the beauty you hazard 
a soul to get 1 munde immunde, evU-favoured world, that thou shouldest 
have so many lovers ! Ecce ruinosus est mimdus, et sic cmiatur : quid si 
perfectus esset ? Quid for mosics facej^et, quum deforinis sic adoratur ;* — If the 
world being ruinous so pleaseth men, what would it do if it were sound and 
perfect ? If it were fair and beauteous, how would we dote on it, that thus 
love it deformed 1 But how rare a man is he qtd iiihil habet coimmme cum ^ 
secido,f — that hath no conmiunion with this world ! that retires himself ' 
like the serpent, and doth not intricate his mind in these worldly snares ; 
who does not watch with envy, nor travel with avarice, nor climb with am- 
bition, nor sleep with lust under his pillow ! 

But for all this, vincet amor 7nundi. iloney and vrealth must be had, 
though men refuse no way on the left hand to get it. We may charge them 
nummos x)ropter Deum expendere, — to lay out their wealth for God's sake ; 
but they will Deum 2>ropter nummos colere, — worship God for their wealth's 
sake. We say, Let the world wait upon religion ; they say, Let religion 
wait upon the world. You talk of heaven and a kingdom ; but tutius hoc 
coeliim, quod hrevis area tenet. Tliat heaven is surest, think they, that lies 
in their coffers. As those two giants bound Mars in chains, and then sacri- 
ficed to him ; so men first coffer up their wealth, and then worship it. Or 
if they suffer it to pass their lock and key, yet they bind it in strong chains 
and charms of usury to a plentiful return. 

* Enough ' is a language they A\iU never learn tiU they come to hcU ; where 
their bodies shall have enough earth, their souls enough fire. There are four 
adverbs of quantity : parum, nihil, nimis, satis, — little, nothing, too much, 
enough. The last, that is the best, is seldom found. The poor hath little ; 
the beggar nothing ; the rich too much ; but qui satis ? — who hath enough ? 
Though they have too much, all is too little ; nothing is enough. Quid satis 
est si Roma parum ? — What is enough, if all Eome be too little ? said the 
poet.:{: But the world itself could not be enough to such. yEstuat infelix 
a/ngusto limite mundi. The covetous man may habere quod voluit, nunquam. 
quodvult, — he may enjoy what he desired, never what he desireth; for his 
desires are infinite. So their abundance, which God gave them to help 
others out of distress, plungeth themselves into destruction : as Pharaoh's 
chariot drew his master into the sea. In the l\Iassilian sea, saith Bernard, 
scarce one ship of four is cast away ; but in the sea of this world, scarce one 
soul of four escapes. 

* August. t Amb. in Psal. j: Lucan. 



28 THE GOOD POLITICIAN DIEECTED. [SeRMON XXVIII. 

4. Their next policy. When they swim, though their bodies be plunged 
down, yet they still keep their head above the water. And this lesson of 
their wisdom I would direct to the riotous, as I did the former to the covet- 
ous. Which vicious affections, though in themselves opposite, — for the 
covetous think prodigu7)i j^rocUguim, the spender a wonder; and the pro- 
digal think parcum porcum, the niggard a hog, — yet either of them both 
may light his candle at the lamp of the serpent's wisdom, and learn a virtue 
they have not. 

Though you swim in a full sea of delights, yet be sure to keep your heads 
up for fear of drowning. It is natural to most sensitive creatures to bear up 
their heads above the floods ; yet in the stream of pleasure, foolish man 
commonly sinks. If I had authority, I would here bid gluttony and drunk- 
enness stand forth, and hear themselves condemned by a serpent. If the 
belly have any ears, let it hear ; and not suffer the head of the body, much 
less the head of the soul, reason, to be drowned in a puddle of riot. Multrx 
fercula, multos morbos, — Many dishes, many diseases. Gluttony was ever a 
Mend to ^Esculapius. But for the throat's indulgence, Paracelsus, for all his 
mercury, had died a beggar. Intemperance lies most commonly sick on a 
dowii-bed; not on a pad of straw. *Ah me's' and groans are soonest heard in 
rich men's houses. Gouts, pleurisies, dropsies, fevers, surfeits, are but the 
consequents of epicurism. 

' QuEe nisi divitibus nequeunt contingere mensis.'* 
A divine poet, morally — 

' We seem ambitious God's whole work to vindo : 
Of nothing he made us, and we strive too 
To bring ourselves to nothing back ; and we 
Do what we can to do 't as soon as he.' 

We complain of the shortness of our lives, yet take the course to make them 
shorter. 

Neither is the corporal head only thus intoxicate, and the senses drowned 
in these deluges of riot : but reason, the head of the soul, and grace, the 
head of reason, is overwhelmed. Barum convivium sine vitio, sine convitio. 
Eevellers and revilers are wonted companions. When the beUy is made a 
Crassus, the tongue is turned into a Caesar, and taxeth all the world. Great 
feasts are not without great danger. They serve not to suffice nature, but to 
nourish corruption, Luke ii. 42, Joseph and Mary went uj) to Jerusalem to 
the feast with Jesus ; but there they lost Jesus. Twelve years they could 
keep him, but at a feast they lost him. So easily is Christ lost at a feast. 
And it is remarkable there, ver. 46, that in the temple they found him again. 
Jesus Christ is often lost at a banquet ; but he is ever found in the temple. 
Jude speaks of some that 'feast without fear,' ver. 12. They suspect not 
the loss of Christ at a banquet. But Job feared his children at a feast : ' It 
may be that my sons have sinned, and cursed God in then' hearts,' chap. i. 5. 
Let us suspect these riotous meetings, lest we do not only swim but sink. 
Let us be like the deer, who are ever most fearful at their best feeding. Rom. 
xiii. 13, ' Let us walk honestly, as in the day; not in rioting and drunkenness,' 
that were to feast the world ; ' not in chambering and wantonness,' that 
were to feast the flesh ; ' not in strife and envying,' that were to feast the 
devil. 

I know there be some that care not what be said against eating, so you 

* Horat,, lib. ii., satyr. 4. 



Matt. X. 16.] the good politician directed. 29 

meddle not with their drink; who cry out like that German, at a great 
tournament at court, when all the spectators were pleased : Valeant ludi qui- 
hns nemo hibit, — Farewell that sport where there is no drinking. I will say 
no more to them, but that the serpent's head keeps the upper hand of the 
waters, but drink gets the upper hand of their heads. How preposterous 
is this : soh'ii serpentes, ebrii homines, — sober serpents and drunken men ! 
The serpent is here brought to teach wisdom ; and to be sober is to be wise. 
The philosopher so derives wisdom in his Ethics : (Tw^joffivj; est quasi cJi^o-jGu, 
riiv ^ffoi-jjtf/v. Or as another, quia au^si t'/jv <p^ha. 

5. The fifth instance of their wisdom propounded to our imitation is vigi- 
lancy. They sleep little ; and then least when they suspect the vicmity of 
danger. A precedent worth our following. * See that ye walk circumspectly ; 
not as fools, but as wise,' Eph. v. 1-5. Carry your eyes in your heads : ' The 
wise man's eyes are in his head,' Eccles. ii. 14; not like those lamije, in a 
box. Nor like a hoodwinked prince, that is not suffered to see but through 
his flatterers' spectacles. Be watchful, saith our Saviour : ' You know not 
what hour your Master wiU come.' 1 Pet. v. 8, ' Be sober, be vigilant'; be- 
cause your adversary the devU, as a roaring lion, walketh about, seeking 
whom he may devour.' 

Those are two main motives to watchfulness. First, our landlord is ready 
to come for his rent. Secondly, our enemy is ready to assault our fort. 
And let me add, the tenement we dwell in is so weak and ruinous, that it is 
ever and anon ready to drop down about our ears. He that dwells in a 
rotten ruinous house dares scarce sleep in a tempestuous night. Our bodies 
are earthly, decayed, or at least decaying tabernacles ; every little disease, 
like a storm, totters us. They were indeed at first strong cities ; but we 
then by sin made them forts of rebels. Whereupon our offended liege sent his 
sergeant, Death, to arrest us of high treason. And though for his mercies' sake 
in Christ he pardoned our sins, yet he suffers us no more to have such strong 
houses ; but lets us dwell in thatched cottages, paper waUs, mortal bodies. 

Have we not then cause to watch, lest our house, whose ' foundation is in 
the dust,' Job iv. 19, fall, and 'the fall thereof be great?' Matt. vii. 27. 
Shall we still continue sine metu, perhaps sine motu dormitantes ? It is a 
fashion in the world to let leases for three lives : as a divine poet sweetly — 

* So short is life, that every tenant strives 
In a torn house or field to have three lives.' 

But God lets none for more than one life : and this expired, there is no hope 
to renew the lease. He suffers a man sometimes to dwell in his tenement 
'threescore and ten years,' sometimes 'fourscore,' Ps. xc. 10; till the house 
be ready to drop down, like mellow fruit. But he secures zaone for a month, 
for a moment. Other farmers know the date of their leases, and expiration 
of the years ; man is merely a tenant at will, and is thrust out often sedihus, 
cedihus, at less than an hour's warning. 

We have then cause to watch. ' I sleep, but my heart waketh,' saith the 
church. Cant. v. 2. If temptation do take us napjnng, yet let our hearts 
wake. Simon, dormis ? — ' Sleepest thou, Peter?' Mark xiv. 37. Indeed 
there is a time for all things ; and sometimes sleep and rest is dahile and 
laudahile, necessary and profitable. But now Simon, when thy Lord is 
ready to be given up into the hands of his enemies, when the hour and 
power of darkness is instant, when the great work of salvation is to be 
wrought, ' Simon, sleepcst thou V Thou that hast promised to suffer with me, 
canst thou not watch with me ? Qiiomodo morieris, qui spectare et expedare 



f 



30 THE GOOD POLITICIAN DIRECTED. [SeEMON XXVIIL 

non potes ? Beloved, let us all watch ; for that Jesus, who was then, when 
Peter slept, ready to suffer, is now, though we all sleep, ready to judge quick 
and dead. 

6. The last general point of wisdom we wiU learn from them is this : as 
they once a year slip off their old coat and renew themselves, so let us cast 
off the old man, and ' the garment spotted of the flesh,' Jude 13, — more 
speckled with lusts than the skin of any serpent, — and ' be renewed in our 
mind, to serve God in the holiness of truth,' Eph. iv. 24, 

The Grecians have a fabulous reason of this renovation of serpents. Once 
mankind strove earnestly with the gods, by supplication, for perpetual youth. 
It was granted, and the rich treasure being lapped up, was laid upon an ass 
to be carried among men. The silly beast being sore thirsty, came to a 
fountain to drink : the keeper of this fountain was a serpent, who would not 
suffer the ass to drink unless he would give liim his burden. The ass, both 
ready to faint for thirst, and willing to be lighted of his load, condescended. 
Hereby the serpent got from man perpetual j^outh. Indeed the serpent 
changeth his age for youth, and man his youth for age. And the ass, for 
his punishment, is more tormented with thirst than any other beast, The 
serpent may thus get the start of a man for this world ; but when he dies, 
he dies for ever ; life never returns. But we shall put off, not the skin, but 
tliis mortal body ; and so be clothed with immortality and eternal life above t 
we shall be young again in heaven. 

' Only death adds t' our strength : nor are we grown 
In stature to be men, till we are none.' 

Let this answer the poet : — 

' Anguibus esuitur tenui cum pelle vetustas : 
Cur uos angusta conditione sumus?' * 

Why do serpents repair themselves, and man decay 1 The answer is easy 
and comfortable : when there shall be new heavens and new earth, we shall 
have new bodies. They have here new bodies, and we old bodies . but 
there we shall have new bodies when they are no bodies. 

But to our purpose. They write that the serpent gets him to some nar- 
row-passage, as between two sticks, and so slips off his sldn. And this is 
called spoliiim serpentis or ver7iatio serpentis. If we would cast off our old 
coat, wlxich is corrupt according to deceitful lusts, we must pass through a 
'narrow gate,' Matt. vii. 13, as it were two trees, faith and repentance. 
Heaven is called ' new Jerusalem,' Rev. xxi. ; you cannot creep through 
those new doors with your old sins on your backs. Be no Gibeonites : God 
will not be cozened with your old garments. Put them off, saith Paul ; 
put them off, and cast them away ; they are not worthy mending. None 
are made of Satan's slaves God's sons, but they must put off their old 
livery, which they wore in the devil's service, the cognisance of Mammon. 
* Let him that is in Christ be a new creature : old things are passed away ; 
behold, all things are become new,' 2 Cor. v. 17. 'I saw,' saith St John, 7io- 
vum coehim, &c., ' a new heaven and new earth.' For whom provided 1 For 
new creatures. 

Envy this, ye worldlings, but strive not in your lower pomps to equal it. 
Could you change robes with Solomon, and dominions with Alexander, you 
could not match it. But quake at your doom, ye wicked : ' Tophet is or- 
dained of old,' Isa. XXX. 33 , old hell for old sinners. But which way 

* Tibullus. 



Matt. X. 16.] the good politician directed. 31 

might a man turn his eyes to behold his renovation? jS'il novi video, 
oiil novi audio. The hand is old, it extorts ; the toiigiie is old, it swears. 
Our usuries are still on foot to hunt the poor, our gluttonies look not 
leaner, our drunkenness is thirsty stUl, our security is not waked. Old 
idols are in our inward and better temples. Our iniquities are so old and 
ripe, that they are not only albce ad messem, white to the harvest ; but even 
siccce ad ignem, dry for the fire. 

Not only serpents, but divers other creatures, have their turns of renewing. 
The eagle reueweth her bill, saith the prophet ; our grandmother earth be- 
comes new, and to all her vegetative children the spring gives a renovation. 
Only we her ungracious sons remain old still. But how shall we expect 
hereafter new glorified bodies, unless we will have here new sanctified souls ? 
' In Christ Jesus neither circumcision availeth anything, nor uncircumcision, 
but a new creature. And as many as walk according to tliis rule, peace be 
on them, and mercy, and upon the Israel of God,' Gal. vi. 1.5, 16, 

I have taught you, according to my poor meditation, some wisdom from 
the serpent. Augustine gives six or seven other instances, worthy your 
observation and imitation, which I must pass over in silence. The cohihition 
challengeth some piece of my discourse ; for I dare not give you the reins, 
and let you go without the curb. 'And yet I shall hold you a little longer 
from it ; for as I have shewed you some good in serpents, that you may fol- 
low it, so I must shew you some evil in them, that you may eschew it. The 
vicious and obnoxious aflfections of serpents have more followers than their 
virtues. These instances are of the same number with the former. 

1. The serpent, though creeping in the dust, hath a lofty spirit; reaching^ 
not only at men, but even at the birds of the air. And' here is the ambi- 
tious man's emblem. He was bred out of the dust, yet he catcheth at lord- 
ships and honours ; ransacks the city, forages the country, scours it through 
the church ; but his errand is to the court. He is the maggot of pride, 
begot out of corruption ; and looks in an oflSce as the ape did when he had 
got on the robes of a senator. 

2. Their flattery or treachery : they embrace, whUes they sting. They lie 
in the green grass, and under sweet flowers, that they may wound the sus- 
pectless passenger. Here I wUl couple the serpent with the flatterer — a 
human beast, and of the two the most dangerous. And that fitly ; for they 
write of a serpent whose sting hath such force that it makes a man die 
laughing. So the flatterer tickles a man to death. Therefore his tears are 
called crocodili lacryma^, the crocodile's tears. A\Tien he weeps, he wounds. 
Every frown he makes gives his patron a vomit, and every caudle of com- 
mendation a purge. His church is the kitchen, his tongue is his caterer, his 
young lord his god, whom at once he worships and worries. ^Vhen he hath 
gotten a lease, he doth no longer fear his master ; nay more, he fears not 
God. 

3. Their ingratitude : they kill those that nourished them. And here I 
rank with serpents those prodigies of nature, unthankful persons. Seneca 
says they are worse. Venemiin quod serpentes in alienam perniciem profe- 
runt, sine sua continent. Non ita vitium ingratitudinis continetur* — The 
poison which a serpent casts out to the danger of another, he retains without 
his own : but the voice of ingratitude cannot be so smothered. Let us hate 
this sin, not only for others' sake, but most for our own. 

4. Their voracity: they kill more than they can eat. And here they 
would be commended to the engrossers, who hoard more than they can spend, 

* Sen., epist. iS. 



S^ THE GOOD POLITICIAN DIRECTED. [SeRMON XXVIII. 

that the poor niight starve for lack of bread. Such a man (if he be not 
rather a serpent, a devil, than man) makes his almanac his Bible ; if it 
prognosticate rain on Smthin's Day, he loves and believes it beyond the 
Scripture. Nothing in the whole Bible pleaseth him but the stoiy of Pha- 
raoh's dream, where the seven lean kine did eat up the seven fat ones. 
He could wish that dream to be true every year, so he might have grain 
enough to sell. He cries out in liis heart for a dear year, and yet he is never 
without a dear year in his beUy. Solomon says, ' The people shall curse 
him,' and I am sure God will not bless him ; but he fears neither of these 
so much as a cheap year. 

5. Their hostility and murderous minds: they destroy all to multiply 
their own kind. And for this I will bring the depopulator to shake hands 
with serpents. For he cannot abide neighbours. If any man dwells in the 
town besides himself, how should he do for elbow-room 1 There are too 
many of these serpents in England. I would they were all exiled to the 
Tvilderness, where they might have room enough, and none to trouble them, 
except of their own generation — serpents. They complain eagerly against 
our negligence in discovering new parts of the world ; but their meaning is 
to rid this land of inhabitants. They have done then- best, or rather their 
worst : whenas in my memory from one town in one day were driven out 
above threescore souls, — harbourless, succourless, exposed to the bleak air 
and unmerciful world, — besides those that could provide for themselves.* But 
the Lord of heaven sees this : the clamours of many poor debtors in the dun- 
geon, of many poor labourers in the field, of many poor neighbours crymg and 
dying in the streets, have entered the ears of the Lord of hosts, and he will 
iudge it. ' Thou hast seen it; for thou beholdest mischief and spite, to re- 
quite it : the poor committeth himself unto thee ; thou art the helper of the 
fatherless,' Ps. x. 14. 

6. Lastly, their enmity against man, whom they should reverence : which 
we sorely found, and cannot but think of, quoties meminerimus illius inaus- 
■picati 2^omi, — as often as we remember that unlucky apple, ^lianus and 
Pliny report, that when a serpent hath killed a man, he can never more cover 
himself in the earth, but wanders up and down like a forlorn thing ; the 
earth disdaining to receive into her bowels a man-murderer. The male doth 
not acknowledge the female, nor the female the male, that hath done such a 
deed. Since, therefore, they rebel against man whom they should honour, 
let me yoke with them traitors. Seminaries, and renegades, that refuse alle- 
giance to their lieges and sovereigns. Will they say a prince may lose jus 
regni, the right of his kingdom, per injustitiam regiiandi, by reigning with 
injustice and cruelty ; and so they are absolved of their obedience ] But 
how haps it that the Scrij^ture never knew this distmction 1 Saul, though 
guilty of aU sins against the first table, yet ex solo indelehili unctionis cha- 
ractere, might not be deposed ; but David calls him Christum Domini, — 
the Lord's anointed. If the prmce be an offender, must they punish ? 
Who gave them that authority ? No, sufficit ei in pxxnam, quod Deum ex- 
pedet tdtorem, — It is enough for him that he look for God to be his judge. 
Oh, but when the Pope's excommunication thunders, it is no sin to decrown 
kings. So superstitiously they follow the Pope, that they forsake Christ, 
and will not give Csesar his due. They are the firebrands and bustuaries of 
kingdoms ; serpents hidden in ladies' and gentlewomen's chambers ; in a word, 
long spoons for traitors to feed mth the devil. 

* The author of that cruel deed ijccame afterwards the author of his own death, and 
wilfiillv killed himself. 



Matt. X. 16.] the good politician directed. 33 

Y()u see also now quid non. There is iDoisou in serpents now told, you, 
leave that; there is wisdom to be learned from serpents before shewed you, 
study that. Every vice you nourish is a venomous stinging serpent in your 
own bosoms. If you will have hope of heaven, expel those serpents. / 1 
have read of a contention between Scotland and Ireland about a little island, 
either challenging it for theirs. It was put to the decision of a Frenchman, 
who caused to be put into the island living serpents, arbitrating it thus : 
that if those serpents lived and prospered there, the ground was Scotland's ; 
if they died, Ireland's.""' If those serpentine sins, lusts, and lewdness live and 
thrive in your hearts, Satan Avill challenge you for his dominion ; if they 
perish and die through mortification, and by reason of the pure air of God's 
Holy Spirit in you, the Lord seals you up for his own inheritance. 

II. I have given you the reins at large : let me give but one pull at the 
curb, and you shall go. The cohibition is, ' Be harmless as doves.' In doves 
there be some things to be eschewed, many things to be commended, one 
thing to be followed. The dove is a timorous and faint-hearted creature : 
' Ephraim is like a silly dove without heart,' Hosea vii. 11. Be ye not so. In 
doves there are many things commendable ; but I will but name them, re- 
garding the limits of both my test and time. 

1. Beauty. By that name Christ praiseth the beauty of his spouse : * Thou 
art fair, my love, my dove,' &c. ' Thou hast doves' eyes within thy locks,' 
Cant. iv. 1. And the church praiseth her Saviour : ' His eyes are as the 
eyes of doves by the rivers of water, washed with milk, and fitly set,' chap. 
V. 12, i. 15; as a precious stone in the foil of a ring. A white dove is a 
pleasant sight, but not like a white soul. 

2. Chastity. Nescit adulterii flammam intemerata coliimha. The dove 
knows not the luxurious pollution of an adulterate bed. Who ever saw 
dove sick of that lustful disease ? Happy body, that hath such continency ! 
and blessed soul, which shall be ' presented a pure virgin to Jesus Christ !' 
2 Cor. xi. 2. They are virgins, and follow the Lamb whithersoever he 
goeth, Bev. xiv. 4. 

3. Fruitfulness. Most months in the year they bring forth young. The 
faithful are in this respect doves ; for faith is ever pregnant of good works, 
travails with them, and on all occasiors brings them forth. 

4. Amity. They love their ovm maty"? ; not changing tUl death give one 
■of them a biU of divorce. Gemit tiirtur : the turtle groans when he hath 
lost his mate. Nature teacheth them, what reason above nature, and grace 
above reason, teacheth us, to ' rejoice with the wives of our youth.' 

5. Unity. They live, feed, fly by companies. Many of them can agree 
quietly in one house : even teaching us ' how good and pleasant it is for 
brethren to dwell together in unity,' Ps. cxxxiii. 1 ; that as we have ' one 
hope,' Eph. iv. 4, so have ' one heart,' Acts iv. 32. TTierefore the Holy 
Ghost came down ' in the likeness of a dove,' ]\Iatt. iii. 16, of all birds ; and 
it was the dove that would not leave Noah's ark, Gen. viii. 9. 

But these are but circumstances ; my centre is, their innocence. Columha 
Mmjilex est animcd, felle caret, rostro non kedit.f Other fowls have their 
talons and beaks, whereby they gripe and devour, like usurers and ojipressors 
in a commonwealth. The dove hath no such weapon to use, no such heart 
to use it. They write that she hath no gall, and so free from the bitter- 
ness of anger. Tcdem columham audivimiis, non talem liominem. We have 
heard of such a dove, not of such a man. "Who can say, he hath innocent 

* For an account of this and other legends respecting the Isle of Man, see Wilson 
and Geikie's ' Life of Professor Edward Forbes.' — Ed. f Bern, in die Purificat. 

VOL. II. C 



34 THE GOOD POLITICIAN DIRECTED. [SeKMON XXVIII 

hands and a simple heart 1 Indeed none perfectly in God's sight : yet 
some have had, and may have this in part, by the -witness of their own con- 
sciences. Samuel could challenge the Israelites to accuse him : ' Whose ox 
have I taken 1 whom have I defrauded ? of whose hand have I received 
any bribe 1 ' 1 Sam. xii. 3. And Job sweetly : ' My heart shall not con- 
demn me for my days. If I have lifted up my hand against the fatherless, 
let it be broken. If I rejoiced at the destruction of him that hated me,' 
Job xxxi. 21, &c. For that is true innocence, saith Augustine, qiue nee 
inimico nocet, — that hurts not our very enemy. ' If my land cry against me, 
or the furrows thereof complam, let thistles grow instead of wheat, and 
cockle instead of barley.' How few amongst us dare thus plead . So Da\'id : 
' O Lord, thou knowest mine innocence.' 

blessed testimony ! This is murus aheneiis, a wall of brass about a 
man. In mails sperare honum, nisi innocens, nemo potest, — To hope for 
good in the midst of evils, no man can but the innocent. He goes fearless 
of danger, thoiigh not secure. Impavidiim ferient ruina;, JVec suspectus est 
pati, quod se non meminit fecisse, — He cannot look to suffer that wrong 
which he knows he hath not done. Innocence, saith Chrysostom, is free in 
servitude, safe in danger, joyful in bonds. Cum humiliatur, erigitur : aim 
pugnat, vincit : cum occiditur, coronatur, — When it is cast down, it is raised 
up ; when it fights, it conquers ; when it is killed it is crowned. 

This is that harmlessness which must be joined with the serpent's -R-isdom. 
So Paul to his Romans : ' I would have you wise unto that which is good, 
and simple concerning evil,' Eom, xvi. 19. This is an excellent mixture, 
saith Gregory :* ut simplicitatevi columhce astutia serp)entis instrueret : ut 
serpentis astutiam simplicitas columhce temperaret, — that the wisdom of the 
serpent might instruct the simplicity of the clove j that the dove's simpli- 
city might temper the serpent's policy. So Beda on the first of Job. Job 
is said to be simple and upright : simple in innocency, upright in discreet 
equity. Simp>lex qida alios non Icedit, rectus quia se ah cdiis non cornimpi 
permittit, — Simple, in that he did not hurt others ; upright, in that he suf- 
fered not himself to be corrupted by others. J^on viultum distat in vitio, 
aut decij^ere, aut decipi j^osse.f The one is weakness, the other wickedness. 

This is that grace to which the gates of heaven stand open, innocence. 
But alas ! where shall the robbers and workers of violence appear ? 

What shall become of the oppressor 1 No creature in heaven or earth 
shall testify his innocency. But the sighs, cries, and groans of undone 
parents, of beggared widows and orphans, shall witness the contrary. AU 
his money, like hempseed, is sowed with curses ; and every obligation is 
written on earth with ink and blood, and in hell with blood and fire. 

What shall become of the encloser of commons ? Who shall plead his 
innocency? Hedges, ditches, fields, and towns; the weeping of the poor, 
the very lowings of beasts, shall witness against him. 

Where shall fraud, cozenage, racking of rents, injury, perjury, mischief 
appear ? You may conceal your craft from the eyes of man, — defraud the 
minister, beguile your neighbour, impoverish the commonwealth, unper- 
ceived, unpunished, — but know that the Lord will not hold you iimoccnt. 

1 conclude : Make you the picture of innocency, and hang it in your 
houses ; but especially draw it in the table of your hearts. Let it be a 
virgin fair and lovely, without any spot of wrong to blemish her beauty. 
Let her garments be white as snow, and yet not so white as her conscience. 
Let the tears of compassion di'op from her eyes, and an angel holding a 

* In locum. + Jerom, ad Rust. 



Matt. X. 16.J the good politician directed. 35 

bottle to catch them. Let her weep, not so much for her o^vll afflictions, as 
for the wickedness of her afflicters. Let the ways be milk where she sets 
her foot, and let not the earth complain of her pressure. Let the sun offer 
her his beams ; the clouds their rain, the ground her fruits, every creature 
his virtue. Let the poor bless her ; yea, let her very enemies be forced to 
praise her. Let the world be summoned to accuse her of wrong, and let 
none be found to witness it. Let peace lie in her lap, and integrity between 
her breasts. Let religion kiss her lips, and all laws reverence her ; patience 
possess her heart, and humility sit in her eyes. Let all Christians make 
her the precedent of their lives ; and study the doctrine that her mouth 
teacheth. Let the angels of heaven be her guardians ; and the mercy of 
God a shield of defence unto her. Let her tread upon injury, and stamp 
the devil and violence under her feet. Let her greatest adversaries, oppres- 
sion and hypocrisy, fly from her presence. Let rapine, malice, extortion, de- 
population, fraud, and wrong, be as far removed from her as hell is from heaven. 
Let the hand of mercy dry her eyes, and wipe away her tears. Let those 
glorious spirits lift her up to the place of rest. Let heaven add to her 
beauty, immortality set her in a throne of joy, and eternity crown her with 
glory : whither may all her children follow her, through the blood and 
merits of that innocent Lamb, Jesus Christ. Amen. 



THE BLACK SAINT; 

OR, 

THE APOSTATE. 



When the unclean spirit is gone out of a man, he walJceth through dry places, 
seeking rest, and findeth none. Then he saith, I zvill return into my 
house from whence I came out ; and ivhen he is co7ne, he findeth it 
empty, sivept, and garnished. Then goeth he, and taheth with himself 
seven other spirits more iviclced than himself, and they enter in and diuell 
there ; and the last state of that man is tvorse than the first. Even so 
shall it be also unto this ivicked generation. — Matt. XII. 43-45. 

Our Saviour's manifold and manifest miracles, which lie wrought among and 
upon the Jews, were requited with a blasphemous interpretation — that they 
were done in the power of Beelzebub. Which having disproved by invin- 
cible arguments, he concludes against them in this parable : ' When the un- 
clean spirit,' &c. This is clearly manifest in the application : * Even so 
shall it be also unto this wicked generation.' 

A double occasion gives us the hand of direction to this speech. Either 
it hath a reference to the man dispossessed of the dumb and blind devil, 
ver. 22 ; or intends a conjunction of the contumelious blasphemies of the 
Jews. Perhaps it may be referred to the former, but certainly is directed to 
the latter. It may serve for both ; so two gaps be stopped with one bush, 
two sores jjovered with one plaster. 

1. It might sei-ve for a charge to the cured, to prevent recidivation. He 
was dumb, behold he speaks ; he was blind, behold he sees ; he was pos- 
sessed, behold he is enfranchised. He hath recovered his eyes, his tongue, 
his heart ; he is rid of the devil. Now he that is quit of so bad a guest, 
shall septuple his own woes by his re-entertainment. Such a caution did 
the same physician give another of his patients : John v. 14, ' Behold, thou 
art made whole ; sin no more, lest a worse thing come unto thee.' It is well 
for thee that the imclean spirit is gone, but it wUl be worse with thee than 
ever if he gets in again. 

2. He that did speak life, and to the life, doth especially mean it to the 
Jews. Cast your eyes upon the text, and your minds upon the renegade 



Matt. XII. 43-45.] the black saint. 37 

Jews ; and observe how respectively tliey look one upon anotlier : running 
together without alienation, till they come to the end. 

(1.) The unclean spirit, the power of sin, was cast out of the Jews by 
Moses's law ; and God had great stir about it. He was fain to speak early 
and late, and attend them ' all the day long, with outstretched hands,' Isa. 
Ixv, 2 ; tUl he appeals to censure : ' What could have been done more to my 
vineyard 1 ' Isa. v. 4. 

(2.) At last he is out ; and then, lilie a discontented guest, hindered of his 
old lodging, and destitute of so warm a bed, he 'walks through diy places' 
— revisits the heathen. But finding them as strongly his own as the infran- 
gible chains of wickedness could make them, he disdams rest, like an engrosser, 
in his own lordship, so long as there are other purchases to be made abroad. 
Or perhaps the ' ark of salvation ' is now brought to the Gentiles, and then 
the Dagon divagon of hell must needs be packing. A new king, the true 
King, beginning his reign in the conscience, deposeth, dejecteth, ejecteth that 
usurping tyrant. There is no remedy ; out he must. 

(3.) The prince of the air thus discovered and discomfited by the Sun of 
righteousness breaking through the gross and foggy clouds of ignorance and 
impiety wherein the Gentile world was wrapped; what doth he but re- 
salutes his former habitation ? He liked the old seat well, and will venture 
a fall, but recover it. 

(4.) Thither he flies ; and, lo, how fit he finds it for his entertain ! _ The 
heart of the Jews is empty of faith ; swept with the besom of hypocrisy, a 
justiciary, imaginary, false-conceited righteousness ; and garnished with a 
few broken traditions and ceremonies : suppellectile complements instead of 
substantial graces. 

(5.) Glad of this, he re-collects his forces : ' takes with him seven other 
spirits,' a greater dominion of sin, than he was erst armed withal ; ' more 
wicked than himself;' as if he would make invuicible provision, and preven- 
tion of any future dispossession. 

(6.) ' He enters in ' with his crew : not purposing to be as a guest, but 
tenant ; not a tenant, but a landlord ; not a landlord, but a king, a com- 
mander, a tyrant ; till at last he may presume of an indubitable right. As 
usurpers that come to a kingdom by a violent or Utigious title, are at first 
so modest and dainty that they sign not their grants, edicts, and such public 
acts in their own particular and singular names, but require the conscription 
and evident consent of their council. But once estabhshed by succession, 
and unrivalled by opposition, they grow peremptorily confident in their own 
right and power, and in their most tyrannous acts dare sign, Teste me ipso ; 
so Satan at first erection of his kingdom in the Jews, conscious of his unjust 
title, was content to admit the help of fond ceremonies, tales, traditions, &c., 
to make for him against Christ, whose kingdom he visurps. This he conde- 
scended to out of a mannerly cozenage, and for the more subtle insinuation 
into the Jewish hearts. But now established in his throne, and confirmed 
in his title, by their hard-heartedness and wilful obstinacy in rejecting their 
Messiah, he is bold to sign aU his oppositions to the gospel with a Teste me 
ij)so. 

(7.) Hereupon their ' latter end becomes worse than their beginnmg.' A 
stronger delusion hath taken hold of them, and that in the just judgment of 
the wise ordinator of all things. ' For this cause God shall send them strong 
delusion, that they should believe a lie : that they all might be damned who 
believed not the truth, but had pleasure in unrighteousness,' 2 Thess. ii. 11, 
12. For ' if he that despised Moses's law died without mercy under two 



38 THE BLACK SAINT. [SeEMON XXIX. 

or three witnesses,' Heb. x. 28, then, ver. 29, ' of how much sorer punish- 
ment shall he be thought worthy, who hath trodden under foot,' not the 
servant, but ' the Sou of God, and hath counted the blood,' not of bulls and 
goats, but ' of the covenant, wherewith he was sanctified,' whereby he shall 
now he condemned, ' an unholy thing ; and hath done despite to the Spirit,' 
not of bondage, but ' of grace?' His beginning was far better, or at least 
less bad, than his end shall be. 

The occasion was so material that it hath led me further than either my 
purpose or your patience would willingly have allowed me. Whatsoever is 
written, is written either for our instruction or destruction ; to convert us if 
we embrace it, to convince us if we despise it. Let this consideration quicken 
your attention, enliven your meditation, encourage your obedience. You 
demand vivcwi vocem ; it is then a living voice, when it is a voice of life to 
the believing hearers. Otherwise there is vox mortifera, a voice that brings 
death to disobeyers. ' The word that I have spoken,' saith Christ, ' shall 
judge you in the last day.' 

The white devil, the hypocrite, hath been formerly'" discovered, and the 
sky-coloured veil of his dissimulation pulled off. I am to present to your 
view and detestation a sinner of a contrary colour — swarthy rebellion, and 
besmeared profaneness : an apostate falling into the clutches of eight unclean 
spirits. Needs must he be foul that hath so many foul devils in him. 
]\Iary Magdalene had but seven, and they were cast out ; this hath gotten one 
more, to make his soul the blacker, and they keep in. If hypocrisy there 
were justly called the white devil, apostasy here may as justly be termed the 
black saint. In the former was a wliite skin of profession drawn over an 
ulcerous corpse ; here, hide and carcase, hand and heart, shadow and sub- 
stance, seeming and being, outward profession and inward intention, are 
black, foul, detestable. Therefore we wiU call him ' The Apostate, or Black 
Saint.' 

This text dweUeth on two persons, man and Satan. Alas ! it goes ill, 
when man and the devil come so near together ; weak man, and his infest, 
professed enemy. Wherein we will (metaphorically) compare man to a fort, 
and the devU to a captain. 

1. Man to a fort. Not that he is like stupid and dead walls, without 
sense, without science : of no ability, either to offend his adversary, or to 
defend himself; but a living tower, that hath sense, reason, understanding, 
will, affections : which give him means to open a voluntary door to his cap- 
tain's entrance. For it is of God that a sinner opens his heart to God ; of 
himself that he opens to Satan. 

2. The devil to a captain : a strong, impioiis, impetuous, imperious cap- 
tain ; violent in invasion, tyrannous in obsession : a rampant lion, that scorns 
either superiority or competition. 

The material circumstances concerning both fort and captain, hold and 
holder, place and person, may be generally reduced to these three : — 
I. The unclean spirit's egress, forsaking the hold ; wherein we have — 

1. His unroosting ; and observe, (1.) The person goiiig out; (2.) The 
manner ; and, (3.) The measure of his going out. 

2. His unresting, or discontent; which appears, (1.) In his travel, *he 
walketh;' (2.) In his trial, 'in dry places;' (3.) In his trouble, 'seeking rest;' 
(4.) In the event, ' findeth none.' 

II. His regress, striving for a re-entry into that he lost ; considered — 

* As in this edition the sermons are arranged in the order of the texts, that referred 
to is Sermon XXXIX., further on in this volume. — Ed. 



Matt. XII. 43-45.] the black saint. 39 

1. Tntcntivehj ; wlierein are regardable, (1.) His resolution, 'IavUI;' (2.) 
His revolution, 'return;' (3.) The description of his seat, 'into my house;' 
(4.) His affection to the same place, ' whence I came out.' 

2. Inventively; for he findeth in it, (1.) Clearness, it is 'empty;' (2.) 
Cleanness, 'swept;' (3.) Trimness, 'garnished.' 

III. His ingress, which consists in his fortifying the hold ; manifested — 

1. By his associates; for he increaseth his troops, who are described, (1.) 
By their nature, ' spirits ;' (2.) By their number, ' seven ;' (3.) By the measure 
of their malice, ' more wicked.' 

2. By his assault, to the repossessing of the place ; testified, (1.) By their 
invasion, 'they enter;' (2.) By their inhabitation, 'they dwell;' (3.) By their 
cohabitation, ' they dwell there together.' 

IV. The conclusion and application shut up all. The conclusion : * The 
last state of that man is worse than the first.' The application : ' Even so 
shall it be also unto this wicked generation.' You see I have ventured on a 
long journey, and have but a short time allowed me to go it. My observa- 
tions in my travel shall be the shorter, and, I hope, not the less sound. So 
the brevity shall make some amends for the number. 

I. I am to begin with the unclean spirit's departure : ' When the unclean 
spuit is gone out of a man.' It is well that he is gone, if he would never 
return. Valedicamus in adagio : Si sat procul, sat bene, — Let us speed him 
hence with the proverb : Far enough, and good enough. Let not such a 
guest come till he be sent for. But, alas ! he will never be far enough ; no, 
not even now, whiles God is sowing the seed of life, will this enemy forbear 
to sow tares. He runs about the seats like a pick-purse ; and if he sees a 
roving eye, he presents objects of lust ; if a drowsy head, he rocks him asleep, 
and gives him a nap just the length of the sermon ; if he spies a covetous 
man, he transports his soul to his counting-house ; and leaves nothing before 
the preacher but a mindless trunk. 

Well, gone he is out of this man; and we must therein consider two 
things : — 1. His tmroosting ; 2. His unresting. In his unroosting or de- 
parture, we have justly observable these three circumstances ; (1.) The per- 
son; (2.) The manner; (3.) The measure of his going out. 

1. — (1.) The person is described according, [L] to his nature; [2.] to his 
condition. He is by nature a spirit ; by condition or quality, unclean. 

[1.] By nature, he is a spirit. I will not trouble you with the diverse accep- 
tion of this word, spirit. There is a divine, human, angelical, diabolical 
spirit ; yet are not these all : ' Let everything that hath breath praise the 
Lord,' Ps. cl. 6 ; that is, ' that hath a spirit.' It is observed that Avhen this 
article, the, is prefixed to spirit, and no attribute subjoined that may denomi- 
nate or distinguish it, it is meant of the third Person in Trinity, the Holy 
Ghost. Piom. viii. 26, 'The Spirit helpeth our infirmities,' &c. So Jerome 
notes on Matt. iv. 1, 'Then was Jesus led up of the Spirit into the -ndlder- 
ness, to be tempted of the devU.' Here the adjunct gives sufiicient distinc- 
tion. As 1 Sam. xvi 14, 'The Spirit of the Lord departed from Saul, and 
an evil spirit from the Lord troubled him.' This was an evil and unclean 
spirit. 

This makes against the Sadducees and atheists, that deny the subsistence 
of spirits, Acts xxiii. 8, or imagine them to be only qualities of the mind ; 
affirming that good angels are but good motions, and bad angels nothing 
else but bad motions. They may as well call the wind but imaginarium 
quiddam, sickness but a fontasy, and death itself but a mere conceit. 
They shall find that there are spirits created for vengeance, and in the day 



40 THE BLACK SAINT. [SeRMON XXIX. 

of wrath, when God shall bid them strike, they will lay on sure strokes ; 
essential and subsisting natures. Hell-fire is no fable ; devils are not nomi- 
nals, but reals ; not imaginary qualities, but afflicting spirits : here, the tempters 
to sin ; hereafter, the tormentors for sin. Qui non credent, sentient, — They 
that will not believe God's words, shall feel their wounds. The de^dl hath a 
special medicine for atheism. 

[2.] By quality, he is unclean : and that in regard, first, of his condition ; 
and, secondly, of his perdition. Condition or property in himself : perdition, 
which he doth work upon others ; for he labours to infect man, that he may 
make him, both in wickedness and wretchedness, lilce himself. 

First, Unclean in respect of his own condition. The devil was by creation 
good. God made him an angel of light ; he made himself an angel of dark- 
ness. 'God saw everything that he had made, and, behold, it was very 
good,' Gen. i. 31. If every parcel of the Creator's workmanship was perfect, 
withovit question those angels which once stood before his face, and attended 
the hests of the Lord of hosts, were principally perfect. Therefore the devil, 
as he is a creature, is good ; according to St Augustine,"^'" ipsius diaboli 
natura, in quantum natura est, non est mala, — the nature of the devil, inso- 
much as it is a nature, is not evil. But, John viii. 44, ' When he speaketh 
a lie, he speaketh of his own.' He derived his nature from God, but the 
depravation of it from himself He was good by generation, is evil by 
degeneration. In that he is evil, or devil, he may thank himself for it. A 
spirit, of God's; unclean, of his own making : Quod sjnritus, d, Deo est: quod 
impurus, a seipso. 

Secondly, Unclean by his operation and effects. His labour and delight 
is to make man as unclean as himself. He strives to make Judas's heart 
foul with covetousness, Absalom's with treason, Gehazi's with bribes. Cam's 
with murder, Jeroboam's with idolatry, nay, even David's with adultery. 
God is purity ; and ' blessed are the pure in heart, for they shall see God,*^ 
Matt. v. 8. But a soul soiled and foiled with lust, drunkenness, swearing, ' 
hypocrisy, avarice, is an unclean habitacle for an unclean spirit, a foul evO 
for a foul devil Every sin is unclean ; but there is one sin called unclean- 
ness, as if it were more immediately derived from the devil, and more na- 
turally pleasing him. Hereby God is robbed of that he bought with so dear 
a price, and ' the member of Christ is made the member of a harlot,' 1 Cor, 
vi. 15. It is continually joined with fornication, adultery, whore-hunting, 
Eph. V. 3, 5 ; Col. iii. 5. St Paul reasons against this sin by i\n argument 
drawn ah ahsurdo : to couple that body to a harlot, which should mystically 
be united to Christ. Not unlike that of the poet : — 

' Humano capiti cervicem jungere equiuam.' + 

And howsoever this debauched age, with a monstrous impudence, will call it 
either no sin, or peccadillo, a little sin ; yet it hath that power and effect t» 
make men as like to the devil, as an unclean body may be to an unclean 
spirit. Call it what you will, blanch it with apologies, candy it with nature's 
delights, parget it with concealments, uncleanness is uncleanness still, and 
like the devil. Unless (as in the legend of St Anthony, % that when his host 
set liim a toad on the table, and told him it was written in the gospel, De 
omni quod tihi apioonitur, coinedes, — ' Thou shalt eat of such things as are 
set before thee j' he with the sign of the cross, made it a capon ready roasted) 
you can metamorphose Satan's poisons, toads and serpents, feculent and 
baneful sins, into nutrimental virtues, — wash the blackmore's sldn wliite, and 
* De Civit. Dei, lib. xis., cap. 13. t Horat. J Sediil. 



Matt. XII. 43-45.] the black sai:st. 41 

make leprosies fair and sound, — the sin of uncleanness will make you like 
this unclean spirit. 

Let aU this teach us not to hate the essence, but the works of the devil. 
His nature, abstractively considered, is good ; but as he is wicked, and a pro- 
voker to wickedness, hate him. In regard of his excellent knowledge, gathered 
by long observation, and comprehension of the seminary virtues, he is called 
Dcemon; for his envy, enmity, Satan; for his command, Beelzebub; for 
his power, the strong man; lastly, for his pollution, an unclean spirit : con- 
tinually, devil, because he strives continually to do evil. As these pravities 
have coiTupted him, we must hate him. »So do all ; so say all. An obsti- 
nate sinner answers an honest reproof with, ' I defy the devil : I will shield 
myself from Satan as well as my admonisher ; the foul fiend shall have no 
power over me :' yet stUl deafs himself to the cry of his own conscience, 
that he may live the more licentiously. But, alas ! Satan is not such a 
babe, to be outfaced with a word of defiance. He can bear a few invectives,, 
so he may be sure of the soul ; like a usurer, that can endure to be railed 
on, so his money comes troUing in. Let the fox have his prey, though with 
curses. But it is a lamentable course to defy a lion, yet run into his clutches. 
Be not unclean, and be secure. 

(2.) The manner: J^jjX^s, is gone; which is rather a form of speaking 
with us than a form of his going out. Yet howsoever a spirit or man leaves 
the place of his former residence, whether willingly or on compulsion, when 
he is out, it is said of him, He is gone. Here, then, is offered to our con- 
sideration the manner of the devil's departure. 

Satan goes not out of an inhabited heart willingly. Where they had local 
and substantial possession, you read in the gospel that Christ was said to 
'cast them out.' And among other places, most pregnantly in the 11th of 
Luke, ver. 14, to the justification and clearing of this phrase, 'Jesus was 
casting out a devil, and it was dumb. And when the devil was gone out, 
the dumb spake.' He was ' gone ' out, he was ' cast' out ; the one expounds the 
other. So that this 'gone' out is rather a passive than an active speech : he 
never went out with his good-will, he frets to be dislodged of his chamber. 
That legion of devils in one poor Gadarene, Mark v., held it no less than a 
torment to be cast out of man. ' I adjure thee by God, that thou torment 
me not.' And ' art thou come hither to torment us before the time ? ' "When 
the King of heaven and the controller of hell cast the dumb and deaf spirit 
out of the child of a believing father, Mark ix., 'the spirit cried, and rent 
him sore, and came out of him, and he was as one dead ; insomuch that 
many said. He is dead.' As when a writ of ejection comes against a bad 
tenant, that he sees he must out, he fires the house about his ears. 

So long as he may foment our corrupt affections, and give us complacency 
and self-satisfaction in his vicious obedience, — till he make us not subjects, 
but slaves, and rather res than pej^sonas, as the lawyers speak, — he gives to 
every one a dormi secure. But when we begin to suspect his right, to try 
his title, and to go to law to cast liim out, and to bustle against him, the 
• skulking fox is turned to an ox, and puts forth his goring horns of tyranny. 

When thou beginnest to sue him, he will plead prescription : Ileum est, 
meum erit, quia meum fuit, — It is mine, it shall be mine, because it hath 
been mine. Custom in sin is a shrewd argument against repentance. Tur- 
pius ejicitur, quam non admittitur hospes, — A guest is with better manners 
not admitted than ejected. If that will not serve, he goes to it in plain 
force. He doth not say, as Jacob to Laban, ' These twenty years have I 
served thee,' &c., but. These many years have I commanded thee ; and dost • 



42 THE BLACK SAINT. [SeRMON XXIX, 

tliou now shake off my sendee, degenerate rebel, and refuse allegiance ! As 
Eabshakeh, in the embassage of Sennacherib to Hezekiah : ' Now on whom 
dost thou trust, that thou rebellest against me 1 ' Isa. xxxvi, 5. Who shall 
deliver thee out of my hands 1 If we answer with that threatened king, 
' The Lord of hosts shall deliver us,' at whose name the Sennacherib of in- 
fernal Babylon doth tremble, so that he must depart, he will not go out 
without terror, but tear and afflict the heart, in the parting and desertion of 
our old delights. 

Hence we may infer that there is a power superior to Satan, that must 
expel him, or he will not depart. The uncircumcised Philistine insults, till 
David come. ' The strong man armed keeps his palace and his goods in 
peace,' Luke xi., untU the stronger man, even the Strength of Israel, comes 
against him. It is he that is able to pluck out Satan by head and shoul- 
ders. This is he alone that can help either the corporally or spiritually pos- 
sessed. 

The kings of England and France (as if it were an impression of divine 
power in them) do cure a disease by touch. And I have read it reported 
(though but reported) that the kings of Spain help demoniac and possessed 
persons. These are but corporal cures. The Pope challengeth a faculty to 
cure spiritual impotencies, leprosies, and possessions. Alas ! it is not in his 
power, though in his pride and superarrogant glory. Indeed, when our 
anguished souls have bathed themselves in the river of Jordan, (an angel of 
mercy have stirred the waters,) in our penitential tears, in our Saviour's 
blood, on the cross, in the sacrament ; it is aU, if the Pope (and yet not he 
more than the meanest minister, did he not monopolise men's sins by re- 
servations) may pronounce who is dispossessed of the power of Satan, who 
not. But to cast out the devil's tyranny, whether substantial or spiritual, 
to rescue a miserable man out of the enchanted walls of Babylon, to set 
the foot of a weak Christian on the neck of that leviathan, to give him in- 
sultation and triumph over asps, lions, dragons, is the singular and incom- 
municable work of God. 

Christ throws Satan out per ictuni, per dictum, — by his word, by his 
sword : the power and operation of his Spirit in the preaching of the gospel. 
He breaks his head, he breaks his neck with a Scriptv,m est. Hence ' the 
weapons of our warfare are not carnal, but mighty through God to the pull- 
ing down of strongholds ; casting down every high thing that exalteth itself 
against the knowledge of God,' ifec, 2 Cor. x. 4, 5. Were this hold stronger 
than the seven-fold walls of Babylon, and his exaltation as high as ever the 
imagination of Nebuchadnezzar mounted his own worth, this shall batter 
and bring him down. The word casts him out, the sacraments hold him 
out ; that drives him forth, and these keep him from coming in. 

(3.) The measure. It must necessarily and punctually be examined how 
this miclean spirit may be said to be cast out. These two ways, in regard 
of the two sorts of persons out of whom he is cast : he is so thrown out of 
the godly, as never to return in again ; so out of the wicked, that mdeed he 
remains in still. Consider we then in what measure the devil departeth out 
of this apostate. Let us divide this into six circumstances, and the quotient 
will give us the sum of our desires. 

[1.] Satan is so far gone out, as the mind is enlightened. This the 
apostle grants incident to an apostate, Heb. vi. That he may be 'en- 
lightened, taste of the heavenly gift, be made partaker of the Holy Ghost, 
taste of the good word of God, and the powers of the world to come, yet fall 
away, never to be renewed again by repentance.' This is that divines caU 



Matt. XIL 43-45.] thk black saint. 43 

historica Jldes ; a floating notion in the brain, a general transient apprehen- 
sion of God's revealed truth, which shews itself in a dexterity of wit, and 
volubility of speech ; a fire in the brain, not able to warm the heart. It 
hath power to inform their judgments, not to reform their lives. 

Now so far as this illumination, swimming, nimble, and discursive know- 
ledge, is let in, so far is Satan said to be cast out. There is, saith Solomon, 
Eccles. i. 18, scientia contristans; and saith Paul, 1 Cor. viii. 1, scientia 
conjlans, — there is a knowledge that maketh sorrowful, that maketh proud. 
God in all knowledge regards not so much the quantity as the substance. 
There may be more light in a reprobate than in a sanctified soul, but not 
so good light. I speak not to vilify knowledge, but to rectify it. Other- 
wise, you know, the greater punishment belongs to hini that ' knows God's 
will, and doth it not.' Oftentimes the more shallow in knowledge, the more 
bungerly in wickedness : when a quick and sharp wit without grace, is like 
a headstrong horse without a bridle, Neither is this knowledge in a repro- 
bate gratia vana, seel evanescens, — not a vam, but a vanishing grace. ' They 
walk in the light,' John xii. ' They rejoice of the light,' John v. Yet is 
not the light in them. They have not the ' Sun of righteousness ' risen in 
their hearts, Mai, iv, ; for this sun can never set, 

[2.] Satan is so far gone out of the wicked, as they have admitted some 
probable beginnings of conversion. This is but a flash of hypocrisy, no true 
heat of zeal. When the most flinty heart shall be hit against the steel of 
God's judgments, it wiU strike fire ; but those sparkles are too weak to 
kindle the true warmth of grace, the fuel is so green, the afi"ections so 
vicious, whereon it works. Peccavi, was David's voice after his sinful arith- 
metic ; * Judas's voice after his abhorred treason. Vox eadem, non lioeni- 
tentia ; talis somts, non sinus, — The same voice or sound, not the same 
heart or penitence, Esau wept, having lost the blessing ; Peter wept, hav- 
ing denied his Master : neither wept without bitterness. Similes lachrymce, 
non animce, — The like tears, not the like consciences. Iron and steel, heated 
in the fire, are pliable to the fashioning hammer ; let them be cold, and they 
resume their former hardness. The heat of a sudden judgment, striking 
(like thunder) the companion of thy side ; a secret wipe of the ' sword of the 
Spirit, dividing the marrow and the bones,' in an eflectual sermon ; a stitch 
in the flesh, like the messenger of death, may a little thaw and melt the 
hard metal of an ungodly heart : but let the fire cease, and give him leave to 
be cold again, and he becomes harder than ever before, 

[3.] Satan is so far said to be gone out, as he lies hidden, like mud and 
slime under a thick snow. The devil may be within the grate, though he 
thrust not out his apparent horns ; or say he be walked abroad, yet he re- 
turns home at night, and in the meantime, like a mistrustful churl, locks the 
door after him, spars up the heart with security, that his treasure be not 
stolen. Thus as a snail he gathers up himself into his shell and house of the 
heart, when he fears discovery, and puts not forth his horns. Sometimes he 
plays not in the sun actually, but burrows deep in the afi'ections. The fox 
• keeps his den close when he knows that God's huntsmen be abroad to seek 
him. He knows that oftentimes armis i^oUentior asiiis, — his fraud was be- 
yond his force ; that he is pestUentior arte, quam marte; that he poisons 
more mortally melle quamfelle; that he may do as much hurt m a mask of 
white as in his own black habit ; that he may spoil more lambs in a sheei:)'s 
skin than appearing as a wolf. He is content to yield to a show of holiness, 
that he may work the more mischief. It is sutiicient for him if he may, 
That is, his ' numberiug ' of the people. — Ed. 



44 THE BLACK SAINT. [SeEMON XXIX 

tliough not turhare, yet iurpare, not disquiet, yet dishonest tlie soul of man, 
Now so far as this touch of religion enters, is this unclean sj^irit said to be 
gone out. 

[4.] Satan may be said cast out, in the opinion of the party in whom he 
resides. Every one presumes there is no devil within him. The proud hath 
no Lucifer, the covetous no ]\f amnion, the idolater no Melchom, the adulterer 
no unclean spirit. Let me catechise thee. Thou didst promise in thy bap- 
tism to forsake the devil. What ! doest thou stay there ? Nay, and all his 
works. Alas ! be not so supine and careless ; uhi opera, ihi operans, — 
where the works are, there is the work-master. Thou art asleep, Samson, 
whiles these Philistines are upon thee, are within thee. The ague is not 
gone, though the fit be over. Whilst thou slumberest in thy waftage, the 
vessel goes on still. Satan is not out, though thou conceitest him gone ; 
and so, as it is in our phrase, he is gone to conceit. 

[o.] This unclean spirit may seem gone in the opinion of the church. 
Sometimes the devil is gone from a man in his own judgment, not the world's ; 
sometimes in the world's judgment, not his own. The church had a good 
estimation of Judas, as conformable to the outward duties of obedience, and 
the rather because Christ trusted him with the stewardship ; but God and 
his own conscience knew him a thief. The devil will not always be hunted 
by the scent, or followed by the print of his steps. The world shall not ever 
have him in palpable view and full cry, by reason of his notorious and gross 
impieties. If he can but now and then shoot in an instigation to some 
wickedness, it serves his turn. He doth not every day sally out of his fort, 
and charge his enemies in the face ; but watcheth opportunity, when his ex- 
cursions may do most mischief. The devil may be within, though he stand 
not at door to be seen. 

[6.] Lastly, Satan is said so far to be gone out as there is an interruption 
in the sovereignty of sin for a season. The floods of iniquity are not so vio- 
lent as if they were kept within the dam by shutting down the sluice. The 
dromedary, the ungodly, runs not so madly, whiles that infernal rider for- 
bears their sides with his spur. 

As he is said to come in when he was in before : because there cometh in 
a more forcible and stronger illusion of Satan than the heart erst suffered, 
Luke xxii. It is said that ' Satan entered into Judas ' before the j^assover ; 
yet we cannot think that God's Spirit was in him before : but only now a 
greater power of Satan got in, that, like a ripe tumour, would be no longer 
hid within the thin skin of hypocrisy. Corruption now gets eruption, and 
the rancorous ulcer of mckedness bursts forth. 

So of the contrary'', Satan is said to go out when he stUl holds in ; but 
like a bird in the net, that hangs by one claw. Nero is still in Rome, though 
he remits taxations, and forbears massacres for a season. The love of drunk- 
enness may be in the heart, though there be a day when tke tavern is 
avoided. Be the adulterer aslcej), he is an adulterer still. What master so 
cruel but sometimes lets his slave rest? Certa quiescendi tempora fata da- 
hunt, — The devil is not continually impelling or compelling his servants to 
public and notorious iniquities. Sometimes he suspends his tyranny, and 
sits close in the heart, banqueting on the lusts which he finds there, and 
sends not abroad for newcates. The tempestuous wind eftsoon lies still ; 
the most robustious and malignant force of wickedness bates of the usual 
violence, and breaks not forth into the same show of malice without some 
intermission. So far as this suspense, remission, and interruption of sin 
extends, so far is Satan said to be gone out. 



Matt. XII. -i3-45.] the black saint. 45 

You see the measure. Only give me leave to set you down two short 
rules, as two reflecting perspectives, wherein you may behold whether this 
unclean spirit be truly or hyi^ocriticaUy cast out of your hearts. 

Rule 1. — So far is Satan cast out as sin is cast out. The tenure whereby 
Satan holds any lordship in the heart is sin. He that would overthrow his 
title must labour an ejection of wickedness. Piety in the heart, purity in 
the life, are true testimonies of the devil's exile. Satan fights against us 
with two weapons — that he found in us, and that he brings upon us. That 
he found in us is flesh and blood ; that he brings upon us is death. By this 
latter he could not have hurt us, except we had given him the former, and 
so reached him a weapon to pierce our own hearts. In what measure sin 
rules, or is ruled, Satan is held in or ejected. 

Ride 2. — The discontinuing of some sins and retaining others gives no 
comfort or argument of Satan s departure. If he be truly gone, there comes 
in his place a perfect detestation and resolute opposition against all sin. It 
is in vain to cast out Satan by avoiding avarice, when thou lettest him in 
by a wasteful prodigality ; to admit him by hypocrisy whom thou thi'owest 
out by profaneness. This is to put the devil out at the porch, and let 
him in again at the postern. But one Rimmon is too much for Naaman, 
one Delilah for Samson, one Herodias for Herod ; one exorbitant delight, 
reserved, resolved, persisted in, is enough for Satan, too much for the 
sinner. 

I say not. Thou must never sin ; but. Love no sin. How impossible is the 
former, the latter how necessary ! It is the content and complacency in siu 
that holds in the devil. What is it for a rich man to brag he is no thief? 
Or a beggar to clear himself from bribery ? Or for an old man to forbear 
the stews ? Or for a credulous Papist, that thinks to deserve heaven by 
works, to add a mite to an hospital 1 But whiles he pours a little ointment 
on Christ's feet by charity, by opinion of merit he throws the box at his 
head. What is it to abstain from those sins whereunto thou art not tempted? 
But repentance renounceth ' all dead works,' and obedience strives to walk 
in aU God's ways. In omnibus sine exceptione, etsi non in omnibus cum im- 
pletione, — None of all must be excepted, though none of all be fulfilled. If 
the devil be truly cast out, there is a full resolution in the heart against all 
manner of sin. 

2. Thus much of his unroostmg, or throwing out ; for his unresting, per- 
plexedness, and discontent, observe in it four circumstances : his travel, trial, 
trouble, event. (1.) For his travel, 'he walks.' (2.) For his trial, ' in dry 
places.' (3.) For his trouble, ' he seeks rest.' (4.) For the event, ' he find- 
€th none.' 

(1.) Travel: ' He walks.' The devil is no idle spirit, but a wvilker; a 
vagrant, runagate walker, like Cain, that cannot rest in a place. I have 
heard of travellers that have seen many parts of the world, but never any 
perpetual peripatetic, or universal walker, but Satan, who hath travelled all 
coasts and corners of the earth ; and would of heaven too, if he might be ad- 
"mitted. He is not like St George's statue, ever on horseback, and never 
riding ; but, as if he were knight-marshal of the whole world, he is ever 
walking. His motion is circular, and his unwearied steps know no rest ; he 
hath a large and endless circuit. His walk is a siege, that goes about the 
fort to find the weakest place, as easiest for battery. ' He walketh about as 
a roaring lion, seeking whom he may devour,' 1 Pet. v. 8. As in other 
things he is a serpent, so especially in his wallis, for his whole course is ser- 
pentine. All his walks were after, against, about man. His walks are the 



4G THE BLACK SAINT. [SeRMON XXIX. 

circumference, and man the centre. Tlie motive, cause, and main intention 
of his journey is to win man. 

A strange pilgrim ! that makes not an end of his journey till there be an 
end of time. He hath been in heaven, in paradise, in the earth, in the sea, 
and in hell, and yet hath not done walking. Some there are that will go 
from Eome to England to make proselytes ; but the devil will go from one 
end of the world to the other, and walk from pole to pole, till he hath put 
a girdle about the loins of the earth, to make a man the ' child of hell,' like 
himself. And in all his travel, like fame, and a mutinous rebel, vires ac- 
quirit eiinclo, — he still enlargeth his own dition. It was a true answer that the 
father of lies made to Truth itself. Job ii. 2, 'I come from going to and fro in 
the earth, and from walking up and down in it.' 

He walks any way, to spill any man, by any means. He is at hand to 
Saul, he meets Judas in the face, and he backs Peter. He walks like an 
errant post between the adulterer and his harlot ; between the proud gallant 
and his parasite ; between the ambitious and his intelligencer ; between the 
usurer and the broker j between the thief and receiver ; between the greedy 
advocate and the contentious client ; between the sacrilegious patron and 
the simoniacal priest ; betwixt the inns and the hall ; betwixt the exchange 
and the warehouse. 

Where can a man bestow himself that the devil cannot walk to him 1 
Art thou in thy private chamber ? There can Satan find thee ; as he did 
Eve in paradise, Christ in the desert. If in any place, he hath there most 
power and opportunity. ' Two are better than one ; for if either fall, or be 
prevailed against, the other will Uft up, or rescue him,' Eccles. iv. 9. But 
Vce soli, — 'Woe to him that is alone !' for if he miscaiTy, there is none to 
help him. The melancholy man, that loves to be sequestered from society, 
and lives an hermitical, solitary life, is most exposed to Satan's assaults. 
Company is good, especially if the companions be good, as being a means to 
hinder Satan from so violent working upon our affections. The philosophers 
were wont to say, ' He that lived alone was either a god or a devil.' Yet 
solitariness is not so evU as evil company. It is better to bustle with one 
devil in a close chamber than with many devUs in a riotous tavern. 

Art thou in the court 1 Satan walks thither too ; and will fit Eehoboam 
with flatterers, Ahab with liars, Pharaoh with sorcerers, Belshazzar with cups, 
Solomon with concubines. Art thou in the market 1 He is ready with 
oaths, with cozenages, Nay, art thou in the temple 1 Thither he dares 
travel too ; and pervert the eyes with shows, the ears with sounds, the 
thoughts with fancies, the senses with sleej^. Wheresoever, whensoever, 
howsoever thou art busied, he walks to thee with his temptations ; and, like 
a nimble, voluble shopkeeper, interrupts thee with a ' What lack you ? ' He 
hath a ship ready for Jonah, a witch for Saul, a wedge for Achan, a rope for 
Judas. A booty stands readj'' for the thief, a pawn for the broker, a mort- 
gage for the merchant, a monopoly for the courtier, a harlot for the adul- 
terer. 

As he walks through the streets, there he throws a short measure, a false 
balance into a tradesman's shop. He steps into a drinking-house, and kindles 
a quarrel. He shoulders to the bar, and pops in a forged evidence, a coun- 
terfeit seal. He dares enter the schools, and commence schisms and con- 
tentions ; nay, climb up into the pulpit, and broach sects and divisions. He 
travels no ground, but like a stinldng fog, or a dying oj^pressor, he leaves an 
ill scent behind him. This is he that makes men serve God percunctorily, 
perfunctorily ; to go slowly to it, to sit idly at it. 



Matt. XII. 43-45.] the black saint. 47 

Whither, where can we walk, and not behold Satan's walks ; and see the 
prints of his feet as plain as if his steps were set in snow, or, like the priests 
of Bel, in ashes, that we may say. The devil hath been here 1 He that shall 
travel the Lower Provinces, and in some parts thereof see the cities ruinated, 
habitations spoiled, forts battered, temples demolished, fields tmtilled, will 
say. Sure the enemy hath been here. He that with observing and weeping 
eyes beholds, not our temples, but the piety in them dissolved; not our 
cities, but the citizens perverted; not our houses, but their inhabitants de- 
faced with iniquity ; not our fields, but our hearts lying untilled ; our lawyers 
turned truth-defrauders, our landlords oppressors, our gentlemen rioters, our 
patrons simonists ; — would surely say, This is Satan's walk ; the devil hath, 
been here. Let this fasten on our souls two instructions : — 

First, To keep out of Satan's walks. Though he visiteth all places, and 
his inquisition be stricter than the Spanish, — for that catches none but Pro- 
testants, the Papists scape, — yet he freqnenteth some more than other. 
Perhaps he may find thee in the temple, as he took Judas at the communion ; 
but cany a faithful and upright heart, and then, though, he walks thither to 
thee, he shall walk to hell without thee. When thou art for company, choose 
the best : if they mourn, mourn with them ; if they be merry, refuse not 
mirth with them, so it be honest, ad societatem, not ad saiietatem. When 
thou art alone, read, pray, meditate ; that either God may talk to thee or 
thou to God. So, with Scipio, thou shalt be ' least alone when most alone,' 
The guard of angels shall be about thee, and the ' fellowship of the Holy 
Ghost ' within thee ; and let Satan walk whither he will, thou art, like 
Enoch, ' walking with God,' Gen. v. 24. 

Secondly, Since Satan is so walking and busy a spirit, let this teach us not 
to be idle. Indeed, be not too busy in other men's matters, nor too lazy in 
thine own. Shall we know that the enemy walks, waits, watches to destroy 
us ; and shall we not look to ourselves 1 He sows tares in the field of our 
hearts whiles we sleep ; let us awake and pluck tliem up, lest they choke the 
good seed of our graces. It is not allowed us to sit stUl ; we must be walk- 
ing. Eye to thy seeing, ear to thy hearing, hand to thy working, foot to 
thy walking. ' Up and eat, Elias,' 1 Kings xix. 7 ; arise, O Christian, thou 
hast sat too long, having so great a journey to go. The servants in the law 
were commanded to eat the passover with their shoes on, Exod. xii. 1 1 ; and 
St Paul chargeth the sons in the gospel — perhaps not without some allusion 
to that — ' to stand with their feet shod with the preparation of the gospel 
of peace,' Eph. vi. 15. When a man is standing, it is said he will be walk- 
ing. Astronomers have numbered the mUes betwixt earth and heaven, as if 
they had climbed up thither by ladders, to be 900,000.* But, without 
doubt, Christianity is a great journey ; and he that considers the way and 
distance betwixt mortality and immortality, corruption and glory, must needs 
conclude i^ is high time to be walking. Vita hrevis, ars lon(ja, — Life is short, 
and this skill not soon learnt. We cannot begin this journey too early : we 
have sitten too long ; it is full time we were travelling. Otherwise a walk- 
•ing devil shall condemn a slothful man. 

(2.) Trial: 'through dry places.' The discontented devil, cast out of 
man, seeks about for a new lodging, and finds all places dry ; lie esteems 
every place, but in man's heart, irksome and unpleasant, as a dry, ban'en, 
and heathy wilderness. Now, as when a man hath long lived in a fertile 
vaUey, abounding with delightful fruits and necessary comforts, the grounds 

* Probably the author meant the distance between the earth and the sun ; which is, 
however, 100 times as great as he states it. — En. 



48 THE BLACK SAINT, [SeRMON XXIX. 

standing tliick with corn, and a pleasant river running along to glad his 
heart with a welcome moisture ; it cannot be other than a displeasing change 
to be banished into a mountainous desert, where the scorching sun burns up 
the grass, and withers the fruit ; or the unhindered force of the wind finds 
a bleak object to work upon ; where the veins of blood, the springs of water 
•rise not, run not, to madefy the earth and cherish her plants. Such is 
Satan's case and cause of perplexity. The wicked heart was his delighted 
orchard, where the fruits of disobedience, oaths, lies, blasphemies, oppres- 
sions, cozenages, contentions, drunken, proud, covetous actions and habits, 
made him fat. For as God hath his vineyard, the devil hath his orchard. 
The fruits that God expects and deUghts to gather are the good grapes of 
obedience. Satan's desire is wicked and wretched effects. These he either 
found ready, or made ready in the heart of man. Whence displaced, sedibus, 
■cedihus, he is mad fur anger, and accounts all places dry. 

He finds no rest in dry places. Perhaps the devU loves the low countries 
and wet ground. In a moderate, temperate, dry brain he finds no footing ; 
but in the soul of the swilHng drunkard, as a foggy and fenny ground, 
lie obtains some residence. Abstemious moderation, and temperate satisfac- 
tion of nature, is too dry a place, for so hot a spirit as hell-fire hath made him, 
to quench his malicious thirst ; but in those that are filled vdth wine and 
strong drinks, suaviter, molliter acquiescit. When the Son of God threw a 
legion out of one poor man, they beg earnestly to be allowed entrance into 
the svidne. Of all creatures void of reason, it is observed of those, that they 
will swill till they swell, drink till they burst. If Circe's cup (or if you will, 
the vintner's, the victualler's) hath transformed man into a drunken hog, 
this is a moist place that Satan affects. If the head be well tippled, he gets 
in, and makes the eyes wanton, the tongue blasphemous, the hands ready to 
stab, the ' throat an open sepulchre ' to devour, 

I deny not but Paul may meet his friends at the market of Appium, and 
•drink at the Three Taverns, Acts xxviii, 15, Honest necessity must be re- 
lieved. And for this purpose were taverns first erected ; for the necessary 
refection of travellers and strangers. Neither laws divine nor national con- 
•demn their use, but their abuse. Yet, Ecclus. xxvi, 30, ' a victualler shall 
not be freed from sin.' You will say it is apocryphal ; and I fear a man of 
that profession is apocryphal too, who wiU not sell riot for money, and wink 
at those that fill their brains to empty their purses. Wine is a good crea- 
ture, to ' cheer man's heart ;' and Paul allows it to Timothy for his stomach's 
sake. But those that drink wine, not to help the stomach, but to surfeit it ; 
not for wholesome and medicinal respects, but with inebriative delight, or on 
some base intent, to overthrow the company ; these are moist places, fit for 
Satan, 

(3.) Troidile : ' seeking rest,' But is he in any hope to find it ? Doth 
he not carry his hell about him ? Can he get out of the curse and maledic- 
tion of God 1 There is no rest to him passively, actively. Passively ; the 
unappeased anger of Almighty God persecutes him, and denies him rest. 
Actively ; he gives himself no rest, in tempting and tormenting man. God 
persecutes him ; he persecutes man. Thus through a voluntary and enforced 
motion, et volenter, et violenter, ' he seeks rest, but he finds none.' 

The devil's malice to mankind is so great, that he cannot rest without 
their ruin. He began with the first parents, and will not end but with the 
end of the world ; till he hath tempted, or at least attempted, the last man 
that ever their generations shall produce. Hereon it is noted, that the angels 
sinning were never restored, because they offended without temptation, merely 



Matt. XII. 43-45.] the black saint. 49 

of malice, being created pure and excellent spirits. But man fell from God, 
and was again redeemed to God, because he was seduced of another. Quanto 
fragilior in natura, tanto facilioi^ ad veniam, — The weaker in nature, and so 
more apt to fall, the more easy to be lifted up again. But the de\il fell so 
fuUy, so foully, being sole actor in his own fault, sole author of his own ftdl, 
that he is never to be restored ; so never obtains rest. Yet he imagines to 
himself a kind of rest, when he is quietly possessed of man's heart. As a 
malicious man acquiescit vindidis, so when the devil hath wrought man's 
woe, and brought him to hell, it is a rest unto him. But his rest is man's 
unrest ; his melody our malady. His blustering tempest is not laid till he 
hath split the vessel, our body ; and drowmed the passenger, our soul. 

His first and chief aim is to destroy the soul, and to deface that more 
excellent part of man, that is nearer to the character and divine impression 
of God's image. If the soul be coming, he is sure the body will follow. If 
he cannot reach the spirit, then have at the flesh. Let Joseph look for the 
stocks, Peter for the jail, David for exile, Job for botches. If the restraming 
power of heaven interdicts him the body, then he sets upon the estate : like 
Joseph's mistress, that missing the person, catcheth the garment ; or the 
savage bear, which, prevented of the blood and bones, falls a-tearing the 
clothes that fell from them. The birds of the air, fishes of the sea, beasts 
of the earth, shall pay for it. Everything which belongs to man's health 
and comfort shall feel his tyranny. If Job's person be forbidden the extent 
of his malice, yet he "utII have a fling at his oxen, asses, sheep, camels. Job. i. 
When that legion must leave the possessed, they beg, not to be sent away 
out of the country, but to be admitted into the herd, Matt. v. 10, 12. The 
inhabitants are freed ; then, woe to their swine ! Bather hogs than nothing. 
He will play at small game, rather than sit out. As that bloody tyrant, 
being disabled to extend his cruelty to men, must be still a-kiUing, though 
it be but worms. He ' seeketh rest.' 

(4.) Event, or success : ' but he findeth none.' So soon as ever this un- 
clean spirit is thrown out of man, that he begins to serve God, Satan rageth 
worse than ever ; and till he can overthrow the beginnmgs of grace in us 
with a second perversion, he finds no rest. We cannot so soon please God 
but we displease the devU. Whiles Paul was a Pharisee, no man in greater 
credit ; but become a professor and preacher of the gospel, none more ex- 
posed to dangers and contumelies. If we do but look toward Jerusalem, as 
Christ, Luke ix. 53, ' because his face was as though he would go to Jeru- 
salem,' might not be received of the Samaritans ; or if we purpose to heaven, 
as Paul to Thessalonica, Satan will ofi'er to liinder our pass, 1 Thess. ii. 18. 
The devil desires to winnow Peter, not Judas, Luke xxii 31. The more 
faithful servants of God we be, the more doth Satan bruise us with the flail, 
or grate us with the fan. 

The thief doth not break into an empty cottage, but into some furnished 
house, or full granary, where the fatness of the booty is a fitness to his de- 
sires. This unclean spirit finds no rest in an atheist, usurer, drunlcard, 
swearer, &c. He knows a canker hath overrun their consciences already ; 
and that they are as sure as temptation can make them. No prince makes 
war with his own tractable subjects. 

' Gloria pvignantes vincere major erit.' 

Holofenies tells Judith : ' Fear not in thine heart : for I never hurt any 
that was willkig to serve Nebuchadnezzar, the king of all the earth,' Judith 
xi. L So the devil : I never use to harm any that are content to serve me, 

VOL. IL D 



50 THE BLACK SAINT, . [SEEMON XXIX 

the king of all the Vi'orld. What need he tempt them that tem^Dt them- 
selves ? The fowler shoots at birds that be wild, not at doves and yard-fowls, 
tame, and in his own keeping. 

Many stood by the fire, Acts xxviii. 3, yet the viper leaps upon none of 
their hands, but Paul's. This viper of hell labours to sting the best men ; 
reprobates he hath poisoned enough already. The dog barks at strangers, 
not at domestical servants, or daily visitant friends. This mad Cerberus 
bites not those that have given him a sop, their affections and souls ; but 
flies at the throat of such only as deny him the fealty of love and obedience, 
and abandon his regiment. Whiles the Israelites were in Egypt, and Pharaoh 
had some service of them, he doth but oppress them with burdens, and such 
slavish impositions; but when they are departed from his territories, and 
have extricated themselves from his bondage, he comes after them with fire 
and sword ; and nothing but their blood and death can appease hmi. Swear, 
swagger, covet, cozen, dissemble, defraud, give the devil homage and alle- 
giance, and his tyranny will be content with the supportation of these bur- 
dens; but rebel, revolt, renounce his sovereignty, and then nothing but fire 
and fury will flash from him. ; and, except in thy ruin, he finds no rest. 

II. Thus much for the unclean spirit's unroosting and xmresting ; his re- 
linquishing the hold, and his demeanour after it : and therein generally for 
his egress. His regress is the next act of this tragedy ; his striving for a re- 
entry into the fort he hath lost : which consists, 1. In his intention, what 
he purposeth ; 2. In the invention, what he findeth. His access and success 
is presented in these scenes : — 

1. His intention or project dwells upon, (1.) A resolution ; (2.) A revolu- 
tion; (3.) A descriptimi of his seat; (4.) Affection to the same house whence 
he came out. 

(1.) 'E.h resolution : 'I will.' Volo, est vox aut pertinacis, aut potentis; 
non petentis, — ' I will,' is the voice, not of a beggar, but either of one power- 
ful or peremptory. Good in the Almighty, saucy in a subordinate power, 
without some reservation or exception made to the supreme providence. 
Will you, Satan 1 It is too bold and presumptuous a voice. Ask leave, 
Satan ; for you are chained to your clog, and cannot stir but limitata 230tes- 
tate. Behemoth is tied in a tether, and that triumphant Lamb holds the 
lion in an infrangible cord ; and says to him, as to the sea, ' Here will I stay 
the insultation of thy proud waves,' Job xxxviii. 11, Will you know what 
makes the devil thus bold ? A double confidence : — [1.] In his o\vn strength ; 
[2.1 In man's weakness. 

[l.] In his own strength. Therefore he says not, Conabor reverti, but Re- 
vertar, quasi nihil ohstiterit. As if he had that power which was prophesied 
of Cyrus, Isa. xlv. 2, that ' gates of brass and bars of iron should be broken 
open before him.' Or as it is feigned of the Pope in the year of jubilee, 
that he comes to the gate of St Peter's Church in Kome, and there having 
knocked with his silver hammer, the gate presently ftiUs down before him. 
Perhaps he means to hieroglyphic unto us what wondrous engines silver 
tools are in Rome, and what strange feats they work, till coelum sit venule 
Beusqxie, and not only to present the person of Peter, heaven's porter, as they 
call him, and to manifest the liberty of purgatory-ghosts, given by virtue of 
Papal indulgences. 

This is the devil's strength, whereof he is so confident ; and it is helped 
by his subtlety. His subtlety shews itself in his temptations. Which to dis- 
cover is one special intention in all sermons. Mine shall be to cut off a lap 
of his garment. He tempts either — . 



Matt XIL 43-45.] the black saint. 51 

First, Invisibly; by stirring secret motions and internal provocations in the 
heart. So he wrought upon Judas by covetousness, upon Simon Magus by 
ambition, upon Esau by profaneness. ' Every man is tempted, when he is 
drawn away of his own lust, and enticed,' James i. 14. This is that opera- 
tive possession, whereby the ' prince of the power of the air now worketh in 
the children of disobedience,' Eph. ii. 2. Innumerable are these invisible 
subtleties. Or — 

Secondly, Visibly; by external apparitions and shapes, presented to the 
body's eye, either essential or delusive. This he doth three ways : — 

First, By taking to himself an airy body, fashioning it to what form he 
pleaseth ; as the good angels did, by God's dispensation, according to the 
opinion of divines, v/hen they ' did eat meat with Abraham,' Gen. xviii. 8. 
Thus he appeared to Saul in the shape of Samuel, 1 Sam. xx\Tii. 14. The 
king said to the witch, ' What form is he of ? And she said. An old man 
Cometh up, and he is covered -with a mantle.' Which was a feigned propor- 
tion that, by God's permission, Satan had taken to delude Saul. So it is 
said, that he often appeared in the days of ignorance. 

Secondly, By entering into the corpse of some dead body, making it speak 
and walk as he pleaseth : which is not denied by divines, but the devil, by 
God's sufferance, may do, but with two provisos : — First, This must be the 
body of a reprobate that he assumes ; for the ' godly sleep in peace,' Isa. 
Ivii. 2. God gives him a Nolito tangere meos, — Touch not mine, either living 
or dead. Secondly, If it be a reprobate corpse, yet he can appear in it no 
longer than naturally he can preserve it from corrupting. But that Satan 
can keep a carcase from putrefying, further than nature permits, it is gene- 
rally and truly denied. And even these black shadows, blessed be God, in 
this sunshine of the gospel, are abolished. 

Thirdly, By entering into the body of some living thing. So the devils 
in the possessed spake audibly, and gave a loud acknowledgment of Christ, 
Matt. viii. So Satan entered the body of a living serpent, when he tempted 
and seduced the woman. Gen. iii. 1; 2 Cor. xi. 3. But of all shapes which 
he assumeth, he hath best liking to the Likeness of man, and delights in a 
human resemblance. Of aU habits this best pleaseth him : in a kind of 
affecting pride, thereby to be as like to God as possibly he may. This is 
Satan's first presumption : a strongly-opinioned trust in his own strength. 

[2.] In man's weakness ; who, as he is never strong of himself, so at some 
times and places weaker than other. And therefore, like wise captains in 
towns of garrison, he had need to fortify that place with most men and 
munition, with best spiritual arms and armour, where either the enemy's 
ordnance, his temptations, have made a breach, or we are naturally weakest. 
Our frailty gives the devil a presumptuous confidence of 'Inirusion. Hence 
he saitli, not fortasse, but inroad dubio, ' I will return.' He thinks we are 
too weak to tura him away without his errand, when he comes with a pic- 
ture of lust, a bag of gold, a staff of office and promotion. When he saith 
to the avarous, I will make thee rich ; to the tyrant, I will make thee dread- 
ful; to the wanton, I will make thee merry; to the wasteful, I will make 
thee beloved ; to the idle, I will give thee ease : not only Achan, Gehazi, 
Saul, and Judas have been too weak for these encounters, but even Noah, 
Lot, David, Solomon, and Peter have bowed at these tempests. 

This he could not do but by working on our ready and inclinable affec- 
tions. As a cunning artificer, that can produce greater effects upon matter 
conveniently disposed thereunto than nature could have done alone. When 
the devil and our corrupt flesh meet, they engender a generation of sins ; 



52 THE BLACK SAINT. [SeEMON XXIX. 

as his sons, tlie mcagicians of Egypt, could make living creatures by applying 
and suggesting passive tilings to active, which would never have met but by 
their mediation ; or as the statuary can make an image, which the timber and 
axe could never have effected without him. So the wicked would never pro- 
duce such tetrical and horrible eifects, but the devil's adding his heat to 
theirs, and by a prodigious coupling of his instigation and their lusts. 

Thus weak he thinks us, and not seldom finds us. The natural man goes 
forth to fight with a mighty giant, in a monomachy or duel ; the second he 
brings with him is the world : the natural man's second is the flesh. He 
j)repares to fight with a professed enemy, and calls out for his assistant a 
private and close foe. He is weakly backed that hath a traitor for his guard. 
To arm his presumption with policy, he seriously observes which way the 
current of every man's humour runneth ; knowing by long experience what 
will most easily draw him to sin. 

As physicians, when they would know the state of the sick, and the nature 
of their disease, first inquire decubitum, the time of the jiatient's lying down 
and yielding himself to his lair. But because this observation holds not 
alike in all men, but some walk longer before they betake themselves to 
their bed than others, therefore they more especially reckon ab actionibus 
Icesis, — that is, when their appetite, digestion, and other faculties failed in 
the performance of their ofiices. And lastly, finding the course of nature in 
the diseased, which way it worketh, accordingly minister their physic, as that 
calls, Come and help me. 

Such a course takes this malignant physician for the death of the soul : 
observing first when a delight in any sin casts us down ; and then, when the 
faculties of our souls forbore their functions, in hungering after righteousness, 
or digesting the word of truth ; and lastly, when he hath found which way 
our natural inclination is given, and the grain of our aflections runs, he 
labours to help us forward into the practical custom of that wickedness ; as 
a cunning fisher, using that bait which he knows most congruent to the 
nature and appetite of that fish he would strike. Thus he urgeth the chole- 
ric to anger ; the melancholy to distrust, despair, and to lay violent hands 
on themselves ; the sanguine to immoderate mirth ; the phlegmatic to drowsi- 
ness in Christian ofiices, and to the deferring of obedience, assuring him 
that it is time enough to repent betwixt that and doomsday. 

Since he is so bold with us, what should we do but be as bold with him 1 
James iv. 7, ' Resist the devil, and he will flee from yoii.' He is a lion to 
those that fly him, a fly to those that stand him. Andacius insistit d, tergo, 
quam resistii infaciem/'^ Take in thy hand the ' sword of the Spirit :' fling 
a Scriptum est at his head. Take up some of David's stones out of God's 
holy brook, and smite that daring Phihstine in the forehead. This is the 
weapon wheremth our Saviour Christ encountered and beat him. Let us 
follow the same captain with the same arms. Let us not fear : Malus miles, 
qui imperatorer/i gemens sequitur, — He is a cowardly soldier that follows his 
general groaning. Thou goest not alone to this combat : Christ went before 
thee, goes with thee. How canst thou not march courageously, cum dux sit 
sociits, when thy captain is thy companion 1 He hath taught us this war 
both by precept and practice : ' Blessed be the Lord our strength, which 
teacheth our hands to war, and our fingers to fight,' Ps. cxhv. 1. Ctfjus 
munimur auxilio, movemiir exemplo, — We are guided, we are guarded ; by 
his presidency, by his precedency. So Augustine,t Ideo tentatus est Christus, 
ne vinceretur ct tentatore Christiamis, — Christ endured tentation, that tenta- 
* Bern. t In Psalm xc. 



Matt. XII. 43-45.] the black saint. §3 

tion might not overcome Christians. He says no other to thee than Abime- 
lech to his soldiers : ' "VVliat you have seen me do, make haste, and do as I 
have done,' Judges ix. 48. This is our strong comfort : ' For in that he 
himself hath suffered and was tempted, he is able to succour them that are 
tempted,' Heb. ii. 18. 

(2.) His revolution: 'return.' The devil being never permitted to pry 
into God's secret book of predestination, and so not knowing who is elect, 
who reprobate, hopes still to return into any house whence he hath been 
ejected. And accordingly in many, too many, he prevails. If Satan be 
totally thrown out, in vain he expects returning : especially to get any domin- 
ion in the lost fort. But we read, that a man may ' know the truth,' 2 Pet. 
ii. 21, and yet ' forsake it;' be ' enlightened,' nay, ' taste of the powers of the 
world to come;' nay, be said, in some respects, 'sanctified,' yet 'crucify 
Christ again,' Heb. vi. 6. To these will Satan return, with as strong power 
as ever, Heb. x. 26. 

N^owhe returns, either,[l.] By unright receiving of God's blessings ; like good 
wine put into a polluted or broken vessel : or, [2.] By unreverent use of them; 
imagining themselves rather domlnos than dispensatores : or, [3.] By defiling 
them with hy|30crisy ; so true gold is alchymcd over with a false sophistica- 
tion : or, [4.] By mixing them with lusts and much-made-of sms ; and this 
permission is like good meat put into a vicious stomach, where there is a con- 
fiision of poor food and crudities, to the destruction, not conservation of health. 

Hence infer : though Satan be gone, yet expect his return. He hath his 
terms and returns, as well as vacations. And by this thou mayest judge 
whether this unclean spirit be truly or hypocritically cast out : if he doth 
not return, he was never gone ; if he strive not to come in, he is in already. 
A secure heart may suppose him expelled that still lies close in the house. 
If by perpetual assaults he strives for entrance, then be sure he is truly gone 
out. Even his oppositions shall afford thee comfort, his war give thee peace. 
And if he be gone, keep him at staflPs end ; seeing thou art rid of so ill a 
tenant, let him never come in again, 

(.3.) The description of his seat : ' into my house.' Satan calls this re- 
probate's heart his house ; {fnd so it is. Not by creation ; for so every man 
is God's house : 1 Cor. iii. 1 6, ' Know ye not that ye are the temple of God, 
and that the Spirit of God dwelleth in you 1 ' Not by adoption : Cant. 
V. 2, 'Open to me, my sister,' &c., saith Christ; and, Rev. iii. 20, 'I stand 
at the door and knock,' &c. But upon our rejection of God, and God's de- 
sertion of us, the heart becomes Satan's house. For it is either a seat of 
sanctity, or a cage of unclean birds ; a chapel for Jesus, or a den for devils : 
for where Christ is not by his pure Spirit, Satan is by his foul spirit. 

So the malicious heart is a house for the spirit of envy ; the drunken, for 
the spirit of ebriety ; the proud, for the spirit of pride ; the unchaste, for the 
spirit of uncleanness ; the usurer, for the spirit of covetousness. They may 
flatter themselves. Est Deus in nobis, agitante calescimus illo, — that God is in 
them, but the inmate and residentiary of their hearts is that unclean vulture. 
They may be rich in worldly wealth, and have sumptuous houses, and fair 
parlours, like Eglon ; but themselves are foul parlours for Satan. How 
lamentable is it to see owls and bats, lim and Ziiin, impiety, impenitency, 
and rebellion, dwelling in that mansion which the Lord of hosts built for 
himself ! 

Heu domus antiqua, quam dispart dominaris domino ! — ancient house, 
how ill art thou governed ! where covetousness is the hall, for there is no 
room for charity in her old place ; oppression the kitchen, where the lives 



54: THE BLACK SAINT. [SeRMON XXIX. 

and livings of poor men are dressed for rich men's tables : pride is the par- 
lour, which is hung with ostentation and self-flattery ; wantonness is the 
chamber, where concupiscence sits and hatcheth an innumerable brood of 
lusts ; malice is the chimney, which ever smokes, and sometimes flames out 
revenge ; security is the bed, whereon Satan luUs himself ; and impenitency 
keeps the gate, that no admission be given to admonition, nor anything let 
in to disquiet the house. Oh, the mercy of God ! Shall we let in our 
enemies and keep out our friends'? Must Satan be advanced into God's 
throne 1 Shall pride shut the door against the Lord of all mercy and com- 
fort, who yet hath promised to dwell in the humble and contrite soul 1 For 
shame ! Let us cast Satan out, and keep him out. Though he flatter with 
the voice of the hyena at the door, and give blandiloquous proffers, yet — 

' Janua fallaci non sit aperta viro.' 

(4.) His affection to the same place : ' whence I came out.' Experienced 
delight sharpens desire, whereas unknown things are not cared for. This 
unclean spirit remembers the softness and warmth of his old lodging, and 
therefore no marvel if he covets to repossess it. Because — 

[1.] He finds an easier and softer residence there than in hell. He had rather 
be in any place than his own place; rather in hogs than in the deep, Luke 
viii. 31. There he is tormented himself; here he doth vex and tempt others. 

[2.] Man is made after the image of God ; to whom, since he finds that 
his malice cannot extend, he labours to deface his picture. Hence man bears 
the blows which are meant at God. 

[3.] Man is by Christ advanced to that place whence God disthronised 
him. Now he cannot endure that a human creature should ascend to that 
heaven whither himself, once an angel, may not be admitted. 

[4.] He is exasperated against man by that curse inflicted on him for se- 
ducing man, that ' the seed of the woman should break his head.' This irre- 
concileable enmity enrageth and mads him. Christ he could not queU ; have 
at Christians ! 

[5.] Lastly, the devil is j)roud stUl ; and, though he be cast down, is not 
humbled ; though low, not lowly. He takes a |)ride in his kingdom, though 
it be but of darkness; and loves to have many subjects to do him homage. 
Since he cannot be king in heaven, he would command in heU. To enlarge 
his dominion, he would, like Absalom, steal away the hearts of men from 
King David of Israel, the liege Lord of heaven and earth. 

Hence he affects his old house : there he is sure of good cheer and wel- 
come ; a fire of lust to warm him, a bed of uncleanness to lodge him, and a 
table furnished with aU manner of impieties to feast him. Better here than 
walking in dry places, where wickedness is too barren to yield fruits for his 
diet, and oppositions too violent to give him rest. 

2. You perceive now his resolution, revolution, description of his old seat, 
and affection to it ; and in all these his intention. His invention foUows, 
and the successful answcrableness of all things to his deskes. He comes, 
and he finds preparation for his entertainment, consisting in clearness, clean- 
ness, trimness: clearness, it is empty ; cleanness, or handsomeness, it is swept; 
trimness, or adornation, it is garnished. 

(1.) The devil shall not want room when he comes : there shall be no in- 
mate in the house to molest him, but such as he cither left behind or sent 
before — vicious lusts. Which are indeed parts of himself, and therefore can- 
not be said to be sodcditium. They are shadows and resemblances of him- 
self; which though he finds there, he reputes the house no less empty. 



Matt, XII. 43-45.] the black saint. 55 

(2.) It is not enough to be empty, and capable to receive Lim ; but it 
must be cleanly, and plausible to receive him : ' swept.' There must be a 
clear riddance of whatsoever may discontent him. 

(3.) Nay, all this preparation is too slender ; as if some great prince were 
expected, the house must be garnished ; as it were, hung with tapestry and 
arras. There must not only be emptiness and handsomeness, but neatness. 
So then here is the provision of the house to receive him: — (1.) It is not 
troublesome, for it is ' empty.' (2.) It is not sluttish, for it is ' swept.' 
(3.) It is not incurious, for it is ' garnished.' 

There is capacity, conveniency, curiosity. Which three circumstances of 
provision we may thus expound : — (1.) We will refer clearness or emptiness 
to the absence of faith and good works. (2.) Cleanness or handsomeness 
to an overly repentance. (3.) Trimness and curiosity to hypocrisy. 

(1.) Vacuity: it is 'empty.' True faith is never alone. It is in the 
very act of justification sola, but not solUaria. Good works, as inseparable 
attendants, or rather efiects, accompany it. Where these are, there is no 
emptiness. But in this apostate, or black saint, there is neither the mis- 
tress nor the maids, faith nor good works : therefore the room of his heart 
is empty, and capable of the unclean spirit. Perhaps in this vacancy and 
absence of the power of Satan, there might be an abstinence from gross im- 
pieties, but there was no hearty alacrity to the troublesome works of godli- 
ness ; therefore he is justly said to be empty. We know that the forbear- 
ance of monstrous and world-noted wickedness is not enough to justify 
before God, or to acquit us from eternal malediction. The tree is doomed 
to the fire that yields not good fruits, although it yield no evil. Even 
infructuous barrenness brought Christ's curse on the fig-tree. Sour grapes are 
not only displeasing to God, but no grapes ; and the flood of condemnation 
reacheth further than to drown obstinacy, for it fetcheth in also inferti- 
lity. God is departed ; and you know that sede vacante, there will be no 
paucity of intruders. What house stands long tenantless 1 No marvel, then, 
if an empty vessel be never exalted to honour. 

Hence we may infer that this re-mgress of Satan can never befall the re- 
generate ; for it is impossible to find their heart empty. Faith, temperance, 
patience, zeal, charity, hope, humility, are perpetual residentiaries in the 
temple of their souls ; and if any one be tempted abroad, and allured to a 
short discontinuance, yet the other keep infallible possession ; and with un- 
conquered strength keep out Satan. If the rest should be driven into a 
comer, yet faith would defend the door against aU assaults. 

Indeed there may be such a storm and tempest of an afilicted conscience, 
that the graces of the Spirit, as obscured in a cloud, may not be sensibly 
perceived; and in regard of our own feeling there may be an absence or 
vacuity. But we must not take an abatement for an emptiness ; a secession 
for a destitution. It is certain, those that have the invisible mark of the 
Spirit shall have the visible mark of an honest life ; and totally they cannot 
lose grace, nor a second time fall away : for then they could not be renewed 
agaui by repentance, Heb. vi. 6, nor ever be restored except Christ should 
die again : Heb. x. 26, ' For if we sin wilfully after that we have received 
the knowledge of the truth, there remaineth no more sacrifice for sins, but 
a certain fearful looking for of judgment and fiery indignation, which shall 
devour the adversaries.' Paul had some hojie of the incestuous person, and 
therefore did not wholly cut him off and accurse him ; but separate and sus- 
pend him for a time, ' that by the dehvering of him unto Satan ' for a 
season, ' for the destruction of the flesh, his spirit might be saved in the day 



56 THE BLACK SAINT. [SeRMON XXIX. 

of the Lord Jesus,' 1 Cor. v. 5. Thus Christ beuig once truly in, -wUl never 
out : the ftiithful cannot be empty. There is, then, a defect of faith in this 
black apostate, that makes room for the devil. 

(2.) Cleanliness : it is 'swept'. This is the effect of an overly and super- 
ficial repentance : like a slight besom, it sweeps away the dust and cobwebs, 
and such lighter stuff, but the filth and dirt is caked and baked on. Sins 
of less delight to the flesh, and tentations of weaker force, are brushed away ; 
but the main affection to some old impiety hath the root in the heart un- 
digged up. The devil is content the conscience should be swej^t, so long as 
it is but only swept. 

Sin is congealed, concorporated, baked on ; and must be pared and digged 
away by greater violence than sweeping. Swept, Satan yields it, so not 
pared. Impiety is habituated by custom, hardened by impenitency, incor- 
porated to him by his affection to it; and shall he think that a formal 
repentance, like a soft besom, can sweep all clean 1 Can a few drops and 
sprinklings of water purge off the inveterate foulness and corruption of the 
flesh 1 There is required much rinsing to whiten a defiled soul. 

How perverse is their course and thought that imagine they may repent 
more in an hour than they sin in an age ! As if, having in many years 
kindled a thousand fires, thou wouldest think to put them out all with one 
tear : whereas mdeed, many tears can scarce put out one. Then boldly, stain 
the cloth a whole vintage, and at last let one washing serve for all. Alas ! 
man is quickly made miserable, but not with such speed happy. How easily, 
how suddenly got man his damnation ! it was but eating an apple, soon 
done. Esau quickly hunted away his blessing, but could not with many 
tears recover it. David is not long in falling, his rising is tedious. With 
much pains and contention doth a man climb up some high tower ; but los- 
ing his hold, he comes down apace. It is no easy thing to stand, it is easy 
to slip, to stumble, to fall. The thick and foggy air of this sinful world, as 
the smoke and stenchful mists over some populous cities, can soon sully the 
soul; the continual trampling of sin brings mire and dirt upon the con- 
science ; these corruptions are not so presently rid away as taken. 

Clip the hairs short, yet they will grow again, because the roots are in 
the skull, A tree that is but pruned, shred, topped, or lopped, will sprout 
again : root it up, and it shall grow no more. What is it to clip the out- 
ward appearances, and to lop the superfluous boughs oi our sms, when the 
root is cherished in the heart 1 What to have a foul and miry house swept? 
The Pharisee, in his blown prayers, cozening tithes, frequent alms, did but 
sweep the house, and remove the cobwebs of outward impieties ; but the 
dirt of hypocrisy was baked on; the roots of pride -and covetousness grew 
still untouched. 

It is not, then, a transient sorrow, nor a formal compunction, (which may 
wound and jirick the heart like a needle, but wants the thread of faith to 
sew and join it to God,) that can make the house clean. It is but swept, 
and so ready for Satan's re-entiy and repossession. 

(3.) Trimness, or curiosity : ' garnished.' This ornature and fit furnish- 
ing of the house for Satan's entertainment is done by hypocrisy. When the 
rotten cabin of a foul heart is hung Avith gay hangings ; when putidum et 
putridmn cadaver, a rotten and stinking carcase, is hid in a sepulchre painted 
over with vermilion ; when a stenchful dunghill is covered with white snow, 
here is a garnishing for the devil. He that can pray at church, and cozen 
at home ; give his debtor fair words, and eat him through with usury, which 
is to break his head with precious balms ; hath bitterness in his heart, 



Matt. XII. 45-45.] the black saint. 57 

whilst his tongue distils mjTrh and drops honey : that man hath a house 
garnished for this unclean spirit. 

Satan ■will allow his hosts to pretend sanctity, so they intend villany ; 
aliud projyonere, cdiud sitppojiere, — to have the cuj) outwardly rinsed and 
cleansed, so it be within full of extortion and rancour ; to gild over a poi- 
Bonous pill ; to pray in the church, so they prey on the church : this is a 
trimmed house, a chamber garnished for the devil. This Satan doth in an 
ambitious imitation of the Lord, who would have his house garnished as the 
passover chamber was trimmed. 

God would have the ' beams of his house cedar, and the galleries of fir,' 
Cant, i 17 ; like king Solomon's chariot, 'the pillars thereof are silver, the 
bottom thereof gold, the covering of it of purple ; the midst thereof being 
paved with love, for the daughters of Jerusalem,' chap. iii. 10. He would 
have sanctification for the furniture, for ' this is the will of God, even your 
hoUness,' 1 Thess. iv. 3 ; and for ornaments, the graces of his Spirit. Thi- 
ther he comes, and there he sups : Rev. iii. 20, ' Behold, I stand at the door 
and knock : if any man open unto me, I will come in to him, and sup with 
him, and he shall sup with me.' 

The de\il, accordingly, desires his house garnished, but the furniture is sin, 
and the ornaments opera tenehrarum, the works of darkness ; and then, if you 
will, let this mansion be outwardly pargeted and whited over. Make they 
show of having the Holy Ghost on Sundays, so they retain the foul devil all 
the week. These are they that make religion a masquery : lie, swear, cheat, 
oppress, scorn, riot, revile, revel ; yet appear at church on the Sabbath, as if 
they came for a passport to do more mischief The strength of their pro- 
fession is but a gristle, which is indeed neither bone nor flesh ; neither true 
religion nor no religion. Like the speckled innocency of the Papists, in 
their ostentate charity, unclean chastity, luxurious fasts, and meritorious 
treasons, in butchering princes and transferring kingdoms. 

These hypocrites, being erst so themselves abused and deluded of Satan, 
persuade others to villany by arguments of virtue. For a hypocrite will do 
nothing without a colour, and with a colour anything. If thou beest a good 
fellow, pledge this health ; if a true gentleman, put not up this disgrace 
without revenge ; if any charity in thee, mamtain this parasite. Whereas it 
is the part of a good man to be sober ; of a generous spirit to ' pass by an 
offence,' said the wisest king ; and of a charitable man to succour the poor, 
not to maintain the dissolute. 

Yet all this mad troop of enormities must march under the colours of re- 
ligion. As those rebels in the north, in our late cpieen's days, of blessed 
memory, who, when all their projects and stratagems appeared manifestly to 
the overthrow of their gracious princess, yet concluded their proclamation 
with, ' God save Queen Elizabeth ! ' 

These are Satan's white boys, or rather black boys, whom he Idlls, Uke 
the ape her young, with Idndness, and danms with indulgence. He gives 
them a vaster commission than I have read that Philip le Long gave the 
Jacobuis in Paris ; which charter had a reasonable extension, A porta 
illorum, ad jjortam ivfemi, inclusive. This is the passport which this 
great captain gives hypocrites : from their own gates to the gates of hell, 
inclusively. 

This is that hypocritical and half-turning to God, when the outward action 
is suppressed, and the hidden corruption lies still fostered in the heart. The 
appearance is masked, the afi'ection not mortified. And though, like au 
eunuch, he doth not beget palpable and manifest enormities ; yet hath a lust. 



^S THE BLACK SAINT. [SeEMON XXIX. 

and itcli, and concupiscence to them, and forbears not in tlie dark, safe from 
the eyes of the world, to practise them. 

A man that doth outwardly refuse adherence to the world for a colour- 
able embracuig of the world, yet inwardly and in a hearty affection parts 
not with his former turpitudes, fulfils that on himself which St Basil once 
said of a senator, that seemed to renounce the world, yet retained part of his 
ill-gotten riches, as Ananias kept back part of the price of his lands : ' Thou 
hast spoiled a senator, and hast not made a monk.' So I may say of this 
man, ' Thou hast marred a worldling, and hast not made a Christian.' 

Now the devil is content thou shouldest remit some of thy gross im- 
pieties, so thou retain others. He cares not to be cast out by idolatry, so 
he be kept in by atheism. He is well pleased that Judas should become an 
apostle of Christ, so he be withal a traitor. Let Abimelech give hospitality 
to Abraham, so he purpose to abuse his wife. Let Herod hear John Bap- 
tist preach ; perhaps he will cut off his head for preachmg against Herodias. 

The devil is loath to be dislodged of ignorance, yet is content that error 
succeed in place. He is vexed that the truth should appear to a man, yet if 
worldliness keep fast hold of the affections, this is a cable-rope to pull him 
in again. If he lose the sconce of the understanding, yet give hun the cita- 
del of the affections. Any unmortified, habituated, affected sin, is a sufiicient 
stin'up to mount him into his old saddle. Either let the soul stoop to fulfil 
the body's base desires, or let the body employ all his members, faculties, 
functions, to satisfy the soul's lusts, and he is pleased. 

The infernal t3Tant deals with men herein as the Egyptian Pharaoh dealt 
with the Israelites. Moses hath a commission and a command from God, to 
take with him the children of Israel, and to go ' three days' journey into the 
wilderness,' to celebrate a feast to the Lord. Pharaoh is very loath to lose 
the profit which by the servitude of Israel did arise to him ; he will not 
suffer them. But when renewed plagues prove that there is no remedy, and 
a, perpetual vicissitude of judgments enforce it, observe how he would com- 
pound it : — 

First, Exod. viii. 25, ' Go ye, sacrifice to your God in this land.' Nay, 
saith Moses, ver. 26, 'It is not meet so to do ; for we shall sacrifice the 
abomination of the Egyptians to the Lord our God : lo, shall we sacrifice 
the abomination of the Egyptians before their eyes, and will they not stone 
us ? ' That were a shame, and insufferable offence to them, to immolate 
beasts among them that worship beasts. 

Secondly, ' Go ye,' saith Pharaoh, ver. 2d>, if there be no remedy, ' even 
into the wilderness,' and sacrifice to your God ; but ' go not far.' Nay, saith 
Moses, we must go three days' journey. The limits and confines of the wil- 
derness will not serve our turns ; as if our sacrifice should not smell of Egypt, 
Ave must go so far as our travel can reach in three days. 

Thirdly, Go ye, saith Pharaoh, and so far as now you desire, and your 
feet can measure in three days ; but ' who must go 1 ' Exod. x. 9, Moses 
saith, ' Our sons and daughters, flocks and herds ; for we must hold a feast 
to the Lord.' ' Not so : your little ones shall not go,' quoth Pharaoh ; ' go 
ye that are the men, and serve the Lord, for that was your desire. And 
they were driven from his presence,' ver. 11. But Moses requires that all 
may go : ' old and young, sons and daughters.' 

Fourthly, Pharaoh, after the devouring locusts and palpable darkness, calls 
again for Moses and Aaron. ' Go ye yourselves, and let your little ones go 
also ; only let your flocks and your herds be stayed,' Exod. x. 24. Nay, 
saith Moses, ver. 25, we must have ' burnt-offerings and sacrifices for the 



Matt. XII. 43-45.] the black: saixt. 59 

Lord our God. Our cattle shall also go with us ; there shall not a hoof be 
left behind : for thereof must we take to serve the Lord our God.' 

Did Pharaoh regard their cattle above their little ones ? or their children 
beyond themselves '? No ; but he deals by conditions and limitations, as 
loath to part with all at once. Therefore rather their cattle than nothing, 
For he know they had covetous minds ; and when in the wilderness they 
wanted prOAision, and were pmched with famine, they would return back 
^gain for their cattle. Every yielding confession* that came from him was 
by force of the rack ; he gxants nothing, but on the compulsion of a judg- 
ment. 

So this spiritual and hellish Pharaoh hath had a soul long in his Egypt, 
and hath found him beneficial and helpful to his kingdom of darkness in 
many services. The word preached comes, like Moses, to call him out of this 
bondage. Satan is afraid to be put out of commons, frantic at the menace 
of expulsion ; he will not give ground till he be forced, nor depart except 
plagued. But when he perceives no evasion, or remedy against God's in- 
tendment, he falls to indenting with niggardly grants and allowances : — 

First, Sacrifice here in this land ; put on a mantle of religion over the 
old body. Be inwardly an Egyptian stUl, black and wicked, though an ex- 
ternal sacrificer. Let thy life be staht, qiio ; shift not ground. Answer thou 
with Moses, No ; I must change place, travel a new way : from Egypt to- 
ward Canaan ; from the region of darkness to the regiment of life. 

Secondly, Go then, saith the devil, but not far ; keep within my wliistle, 
that when I beckon my hand with a bag in it, or give you the call of vanity, 
you may hear, and return. No, Satan ; I must go far off : three days' jour- 
ney from Egypt, I must not stay near Sodom, nor in any of the plains, lest 
I be destroyed. It is no repentance that puts not on a contrary habit. 
Pride must be turned to humility, covetise to charity, dissimulation to 
honesty, &c. 

Tim dly. Well then, saith Satan, go ye, the men, but leave the children be- 
hind you : let me have your youth and strength, and when you are old talk 
of sacrifice and of religion, Tliis is the devil's dispensation, Youth must be 
borne with. To dance, to dice, to drink, to ruffle, scuffle, wear fleeces of 
vanity on their heads, and to leave no place without some vicious testimony 
of their presence, non est vitium adolescenti, is no fault in a young man. So 
the king of Babylon took not the men, but the children of the Jews, to teach 
them the learning of Chaldea. Answer : It is good to begin at the gates of 
our life to serve God, and from our birth to be Nazarites unto the Lord. 
Lest if the frame of our lives be built on a lascivious and riotous foundation 
of long practised wantonness, ' our bones be full of the sin of our youth, and 
it lies down with us in the dust/ Job xx, 11; and when our bodies arise 
from the earth, our sins also rise with them to judgment. No, Satan ; youth 
and age, all the degrees of our life, shall be devoted to the service of God. 

Foiu-thhj, Yet, saith Pharaoh, leave your cattle ; saith the devil. Leave 
your affections behind you. I must be content to let you come to church, 
. hear, read, join in prayers; yet do not quite forsake me. Leave me but a 
pawn — your affection ; a secret liking to your former iniquities. No, Satan ; 
God must be served with all the heart, with all the soul, ifcc. ; we will not 
leave so much as a desire to any sin, ' we will not leave a hoof behind us.' 
Indeed, Satan willuigly would not content himself with the bounds, but aims 
at the Avhole inheritance ; he is not satisfied with the borders, but besiegeth 
the metropolitan city. Let us keep him out tif all, if we can ; but since we 
* Qu., concession ? — Ed. 



60 . THE BLACK SAINT. [SeRMON XXIX. 

must sin, let us hold him occupied in some outhouse, but be sure to keep 
him out of the bedchamber — from ruling in the heart. 

III. You have here Satan's egress and regress ; how he forsakes his hold, 
how he forceth and strives for a re-entry. Let the same patience and atten- 
tion dwell with you whiles you sit to hear his ingress ; his fortifying of the 
hold being taken, and provision against future dispossession. This is mani- 
fested — 1. By his associates ; 2. By his assault. For the former, he multi- 
plieth his troops, and increaseth his forces; who are described — (1.) By 
their nature, 'spirits;' (2.) 'By ih.QVC number, 'seven;' (3.) By the measitre 
of their malice, ' more wicked than the former.' 

1. — (1.) Their nature : ' spirits.' And so both the easier to get in and the 
harder to be got out. We see what kmd of possession the devil hath in this 
black apostate, a spiritual and internal power. By which strong ' working 
and ruling in the hearts of the children of disobedience,' Eph. ii. 2, he hath 
gotten high titles, as the ' prince,' the ' king,' the ' god of the world,' JSTot 
that Satan is any such thing of himself, but only through the weakness of 
the ungodly, who admit him for a lord of misrule in their hearts. Christ is 
the true and only Lord of heaven and earth ; the devil is the prince of this 
world, but merely by usurpation ; the greatest part of the world being either 
his open or secret followers. 

They are spirits, full of tyranny, full of malice. Their temptations in this 
life testify the one ; and their torments in the next life (or rather death) shaU 
declare the other. Here is thy misery, O apostate : illos dum spuitus occupat 
artus ; whiles thy own spirit doth move thy joints, and other spirits perse- 
cute thy spirit, which is for ever and ever, thou shalt have no release of 
bondage, no decrease of anguish. 

(2.) Their number : ' seven.' A certain number is put for an uncertain ; 
by seven spirits is intended a monstrous number of capital sms. This ex- 
presseth a forcible seducing of Satan : before, one spuit ; now, seven more. 
Mary Magdalene had once in her seven devils ; this apostate hath gotten 
eight. 

It doth so provoke and distemper Satan to be cast out, that he meaneth 
and menaceth a fiercer assault, and ramparts his recovered fortress with a 
septuple guard, that the security of his defence may give defiance to all 
oppositions. He doth so fill the heart as he ' filled the heart ' of Ananias, 
Acts V. 3, and there is no room for the least drop of grace. Now, he that 
could not rid himself of one foul spirit, what wiU he do to encounter seven 
with the former % The combat is but tolerably equal when one to one, but 
ne Hercules contra duos, — two is odds though against Hercules ; how then 
shall this weak man shift or deal with eight ? If I might a little allegorise : 
The Papists make but seven deadly sins. I am sure that hypocrisy is none 
of them in their account. Hypocrisy might be in this apostate before ; for 
he was garnished, and now perhaps those other seven are crept in to it, and 
so there are eight in all. But indeed, as every sm is deadly, though out of 
theh' numeration and register; so by the addition of this number, 'seven,' is 
signified an abundance of iniquities. 

(3.) The measure of their malice : ' more wicked.' They are called more 
wicked, because they make the possessed more wicked. This is spoken of the 
devil — who is always x>essimum, the worst — in some degree of comparison : 
not so much secundum naturam proj^riam, but secundum operationem in 
cdiis, — not so much in regard of his own nature, as m respect of the effects 
which he works in man. That it shall go worse with this black saint's per- 
son the conclusion will shew. Here consider, that his sins are made more 



Matt. XII. 43-45.] the black saint. G1 

wicked. One and the same sin, even respecting the identity of it, may be 
worse in a quadruple regard : — 

[1.] Eatione perpetrantis, — in respect of the committer. Jonah's sleep 
was worse than the mariner's ; Judas's conspiracy worse than the Jews' • 
wickedness in a Christian worse than in an infidel. 

[2.] Eatione loci, — in regard of the place. So, wTangling in a church is 
worse than in a tavern ; thievery in the temple more ^^'icked than thievery 
in the market. Amos iL 8, ' They lay themselves down upon clothes laid to 
pledge by every altar, and they drink the wine of the condemned in the 
house of their god;' which was more horrible than the same wickedness done 
in another place. This appeared by Christ's actual punishing that offence, 
even with those hands that we never else read gave any blows ; for sacri- 
lege is the worst of all thefts. 

[3.] Eatione temporis, — in respect of the time. For to play when thou 
shouldest pray ; to swear when thou shouldest sing; when thou shouldest 
bless, to curse ; and to be drunk in a tavern when thou oughtest to serve 
God in the temple, — is worse than the same offence at other times. Those 
vintners and victuallers are grievously guilty that do in prayer-time at once 
open their own door and a door to irreligion and contempt of God's holy 
worship. 

[4.j Eatione naturce, in quam j^eccatur, — in regard of that nature against 
whom the sin is committed. If a traitor condemned for some notorious con- 
spiracy against his prince shall receive at those maligned hands a gracious 
pardon, and yet renew his treason with a second attempt, this latter fact, 
though the same in nature, (for all is but treason,) is more wicked in measure, 
by reason of the conspirator's unthankfulness for his sovereign's goodness. 
He ill requites God's mercy for delivering him from one foul devil, that opens 
a willing door to the entry of seven worse. The more familiar acquaintance 
we have had with the blessings of God, the greater condemnation abides us 
for ingratitude. If the sin may be thus made more wicked, why not the 
person that commits it? Seven new spirits more wicked have made him 
more kicked than the first left him. Less had been his woe if that one un- 
clean spirit had kept possession alone, than upon his privation to have the 
position of seven worse. 

Three inferences from hence must not pass away unobserved : — 

Fh'st, That there is difference of sins, sinners, and consequently of punish- 
ments. The first was said to be an unclean sjjirit, yet are the latter seven 
worse. By the witness of Christ we have it already, Matt, v., and by his 
judgment shall find it hereafter, that an angry affection is liable to judg- 
ment, a provoking gesture to the punishment of a council ; but railmg in- 
vectives are worthy of hell-fire. Chorazhi and Bethsaida shaU speed worse 
than Tyre and Sidon, and yet these were already in hell. ' The servant that 
knows his master's will, and doth it not, shall be beaten with many strii)es.' 
Simple nescience hath an easier judgment than sinful knowledge. If 13ar- 
baria wring her hands that she hath known so little, Christendom shall rend 
her heart that she hath known so much to so little purpose. 

Parity of sins is an idle dream, a Stoic and Jovinian imagination. For 
though the wages of all sin be everlasting death, yet some sins shall feel the 
torments of that death more violent and terrifying than others. I have 
otherwhere shewed that Judas's villany in betraying his ^Master was more 
horrible than if a Barabbas, a notorious butcherer, had done the deed. So 
our Saviour insinuated to Pilate : ' He that delivered me unto thee hath 
the greater sm,' John xix. 1 1 . That Babylonian tyrant committed a more 



62 THE BLACK SAIKT. [iSbRMON XXiX. 

heinous offence, in taking tlie lioly tilings out of so holy a place, — God's 
consecrated vessels out of God's temple, — than if he had stolen more precious 
ones out of a profane place. Do you think that a cutpurse playing the thief 
at a sermon is more worthy of hanging than a robber that stands in the 
highway 1 

This David instanceth, Ps. i. 1, 'Blessed is he that hath not walked in the 
counsel of the ungodly, nor stood in the way of sinners, nor sat in the chair 
of the scornful.' Walking is bad enough, but it is worse to stand than to 
walk, and to sit than to stand in the ways of wickedness. Though idle 
words be an unclean spirit, yet actual disobedience is a fouler devil. A 
Christian usurer is worse than a Turkish. An Indian idolater to gold is not 
so damnable as a Spanish. All reprobates shall find hell-fire hot enough, 
but this black saint so much the hotter as he was once purged of his un- 
clean spirit. 

Secondly, God doth severely revenge himself upon ingratitude for his 
graces, and squares out his judgment according to the proportion of the 
blessing conferred and abused. He that would not be thankful to God for 
the expulsion of one unclean spirit, shall in a just quittance be pestered 
with seven more, and more wicked. If Christ be so kind to Judas as to 
minister the sacrament to him, and he so iinkind to Christ as to lay it upon 
a foul stomach, a polluted heart, the devil shall enter with it. 

There is a nescio vos given to those that 'have eaten and drunk in the pre 
sence of Christ,' and 'have heard him teach in their streets,' Luke xiii. 2Q, 
(it is all one,) that have feasted at the communion-table, and heard Christ 
in their pulpits. Even our reading, hearing, praying, Avhen they are done of 
custom more than of conscience, shall be but a means of Satan's introduc- 
tion. The word of God, like the dew of heaven, never falls on the earth of 
our hearts but it makes either herbs or weeds shoot up quicker and thicker 
in them. ' For the earth which drinketh in the rain that cometh oft upon 
it, and bringeth forth herbs meet for them by whom it is dressed, receiveth 
blessing from God : but that which beareth thorns and briars is rejected, 
and is nigh unto cursing ; whose end is to be burned,' Heb. vi. 7. 

If they were condemned, Rom. i., and ' given over to a reprobate sense,* 
that had no other glass to see the Deity in but nature, — for seculum specu- 
lum, the world is a glass, — what shall become of those that have had the 
book of the gospel, yet are stomach-sick of manna, and beat away the hand 
of mercy reached forth unto them : what but a ' triple reprobate sense,' and 
here a septuple possession of Satan ? 

Thus God in justice (for contempt of his mercy) admits a stronger delusion 
of the devU, — not to make them ' twofold more the children of hell,' Matt, 
xxiii 15, as proseljrtes, but sevenfold, as devils, — that their bewitched and 
infatuated souls shall do service to him that murders them : as Ahaz did 
* sacrifice to the gods of Damascus that smote him,' 2 Chron. xxviii. 23; as our 
treacherous and fugitive Seminaries, that adore the Babylonish beast, who 
profusely carouseth up their blood that serve him ; and whiles he builds up 
the tower of his universal monarchy, to overlook and command the Chris- 
tian world, he sets them to cement and mortar the walls with their own 
bloods. 

Worse than the Indians, in some of their blind and idolatrous sacrifices : 
offering not for a ne noceat, but for an ut noceat; crouching not for a bless- 
ing, but a curse ; and buying with great expense the malediction of God and 
men. God threatens Israel, that for the multitude of their rebellions he will 
septuple their punishments : Ley. xxvi. 18, 'And if ye will not yet for all 



Matt. XII. 43-45.] the black saint, 63 

this hearken unto me, I will punish you seven times more for your sins.' 
And, ver. 21, 'If ye walk contrary, and will not hearken unto me, I will 
bring seven times more plagues upon you, according to your sins.' So fre- 
quently, in the first and second chapters of the prophecy of Amos : ' For three 
transgressions, and for four,' — which are seven, which are many, which are 
iimumerable, — 'I will not turn away your punishment,' saith the Lord. 
According to their sins, by weight and measure, proportion and number, 
shall be their sorrows. As they have swallowed up the poor, and devoured 
the people of God like bread, impoverished the commonwealth, undone the 
church, and all this under colour of long prayers, and of a fiery-hot devo- 
tion, so ' they shall receive greater damnation.' This is Babylon's final re- 
compence : Eev. xviii. 6, ' Reward her even as she rewarded you, and double 
unto her double according to her works : in the cup which she hath filled, 
fiU to her double.' 

Thirdly, As seven worse spirits are the rcAvard to him that makes much 
of one bad and unclean, so are seven better spirits bestowed on him that 
useth one good well. One talent well employed shall gam ten ; and the 
more we have, the more will God delight to load us. God is as kind to 
those that trafiic his graces to his glory, as he is severe against those that 
throw his pearls to swine. And as this apostate's recidivation is rewarded 
by the accession of seven more wicked spirits, so our sanctified and con- 
firmed hearts shall be honoured with those seven most pure spirits, Eev. 
i. 4, ' which are before the throne of God.' These seven spirits are taken 
either for the seven gifts of God's Spirit, prefigured by the seven eyes in one 
stone, Zech. iii. 9, and seven lamps in one candlestick, chap. iv. 2; which 
are by some gathered from Isa. xi. 2 : ' And the Spirit of the Lord shall rest 
upon him, the spirit of wisdom and of understanding, the spirit of counsel 
and of might, the spirit of knowledge and of the fear of the Lord.' The 
first is the spirit of piety, the second is the spirit of wisdom, the third is the 
spirit of understanding, the fourth is the spirit of counsel, the fifth is the- 
spirit of might, the sixth is the spirit of knowledge, the seventh is the spirit 
of the fear of the Lord. Or, by putting a certain number for an uncertain, 
all the gifts and graces of God's Spirit are here intended ; seven being a 
number of perfection, and signifying, in the Scriptures, fulness. 

God doth so requite his own blessings, that where he finds thankfulness 
for his goodness, he opens his hands wider ; and where drops of grace take 
well, he will rain whole showers of mercy. It is his delight to reward his 
own favours and crown his own blessings ; as if he would give because he 
had given. Thus a greater measure of godliness shall possess us, a greater 
measure of wickedness this apostate, than either in either kind formerly was 
had. When we receive grace of God, we also receive grace to employ that 
grace; so that if we thrive not in the growth of godliness, we may justly 
call our sanctity into question. As he, a malo ad pejus, from evil to worse, 
descends gradually to hell; so must we, by 'joining virtue to faith, and to 
virtue knowledge, and to knowledge temperance,' &c., 2 Pet, i, 5, as per 
$cansum, climbing by degrees, get up into heaven, 

2, I have described the associates : now for the assault. Wherein briefly 
observe, (1.) Their invasion ; (2,) Their inhabitation ; (3.) Their cohabitation, 

(1.) Their invasion: 'they enter.' Alas! what should hinder them, 
■when a savage troop, appointed at all hands, armed with malice and mischief 
cap-(X-pie, assaults a poor weak fort, that hath nothing but bare walls and 
naked gates, and those set wide open, to defend itself? If Lot were in 
Sodom, if but Faith stood in the turret of the conscience, there might be some 



G4 THE BLA.CK SAINT. [SeKMON XXIX. 

beating back of tlieir forces ; but there is no reluctation, therefore an easy 
victory. St Paul describes the Christian's armour, Eph. vi. 14, ' Stand, 
having your loins girt about with truth ; having on the breastplate of right- 
eousness ; your feet shod with the preparation of the gospel of peace ; above 
all, take the shield of faith, wherewith ye shall be able to quench the fiery 
darts of the wicked. Take the helmet of salvation, and the sword of the 
Spirit,' &c. 

This apostate hath not a piece of it, to ward the least blow, wheresoever 
it strikes him. He is to deal with cunning fencers, and hath neither offen- 
sive nor defensive weapons. Not truth, but error, is the girdle of his loins ; 
and for the breastplate of righteousness, he knows not how to put it on. 
His feet were never ' shod with the preparation of the gospel,' he had not so 
much time to spare from his nimble gadding after vanities. The fiery darts 
of these mcked spirits may burn and wound him to death ; he hath no shield 
of faith to cool or quench them. The helmet of salvation is far from him ; 
he knows not in what armoury to find it. And for the sword of the Spirit, 
he cannot tell how to handle it. He is an unwalled city, an uudefenced 
fort, an unarmed man. No marvel if these foul spirits enter, when there is 
neither contention nor intention to repel them. Omnia tradentur : 2^ortas 
reserabimus hosti. 

(2.) Their inhabitation : ' dwell.' The devil dwelleth in a man, not fan- 
qiiam corpus locatwn in loco, — as a body seated in a certain place ; for spirits 
are not contained in any place. Incorporeal created substances do not dwell 
in a place locally or circumscriptively, as bodies do, but definitively. Nor 
dwell these in him tanquam forma in materia, — as the form in a substance, 
as the soul in the body. For the devil is a simple substance of himself, not 
compounded of any alien or second matter. 

But they dweU in him by a secret and spiritual jjower : darkening their 
minds, 2 Cor. iv. 4, ' that the light of the glorious gospel of Christ should 
not shine unto them.' Poisoning their aff'ections, Eph, iv, 19, that * being 
past feeling, they might give themselves over to lasciviousness, to work all 
uncleanness with greediness,' Hardening their hearts, Rom. ii. 5, ' tiU they 
treasure up to themselves wrath against the day of wrath, and revelation of 
the righteous judgment of God.' All which is no other in effect but dam- 
ming up the lights and windows of this fort, ramming up the gates, and forti- 
fyuig the walls. Thus they dweU in him, like witches in an enchanted 
castle ; and who shaU break their spells and deliver him ! You see, then, 
this black saint hath but sorry guests, that purpose longer stay with hiTn 
than a night ; to dwell, yea, to domineer, tiU they have eater, him quite out 
of house and home. 

(3.) Their cohabitation : ' they dwell there ;' all of them, even together. 

Obs. 1. — There is room enough in one heart for many sins. Mary Mag- 
dalene's heart held seven devils ; this apostate's eight. There was a whole 
legion in another, Matt, viil; all the principalities and powers of darkness 
in a fourth. Absalom had treason, ambition, pride, incest, ingratitude, for 
his heart's stuffing. Judas had no fewer turpitudes in his. The heart is so 
small a piece of flesh, that it will scarce give a kite her breakfast ; yet, be- 
hold how capacious and roomy it is, to give house-room to seven devils ! He 
that should read and observe the great physician's dissection of man's heart, 
Matt. XV. 1 9, — ' Out of the heart proceed evil thoughts, murders, adulter- 
ies, fornications, thefts, false witness, blasphemies,' — would bless himself to 
think that so little a thing could extend itself to such a capacity ; or that it 
could be so full and not burst. 



Matt, XII. 43-45.] the black saint. 05 

Obs. 2. — Behold & rabble of devils agreeing quietly in one man. Glomer- 
antur in unicni innumerce j^estes Urebi, — Innumerable plagues of hell aro 
rounded up together in one ; yet they fall not out for room. On earth, 
among men, it often falleth out as between those two ambitious Romans : — 

Nee quemquam jam ferre potest CcCsarre priorem, 
Pompeiusve parem,' — 

Caesar must have no superior, Pompey no rival. Ahab cannot endure that 
Naboth's vineyard should disfigure liis lordship. Eich men in this world 
agree like pikes in a pond, ready to eat up one another ; but howsoever, the 
poor pay for it ; they are sure to be devoured. Tradesmen cannot agree in one 
city, nor neighbours in one town, nor brothers in one house, nor Jacob and 
Esau in one womb ; yet, behold, many devils can agree in one man. They 
know that 'a kingdom divided cannot stand.' We quarrel and contend, 
when hell itself is at peace. 

IV. My journey draws to an end ; there remain but two steps : the con- 
clusion and application. The conclusion of the parable is fearful : ' The last 
state of that man is worse than the first.' Is it possible ? His state was so 
bad before, that can you imagine it Avorse ? Yes ; there was but one devU 
before, now there are eight. By reason of this stronger possession, his dam- 
nation will be the sooner wrought up, the cup of his iniquity brim-filled, and 
himself hurried to hell with the greater precipitation. This pejority of his 
state may be amplified in six respects : — 

1. Whilst this black saint had a white face, and carried the countenance 
of religion, he was wrapped up in the general prayers of the church. He 
seemed of that number for whom, as the friends of Christ, there was a con- 
tmual remembrance in good men's intercessions. ' If any man see his brother 
sin a sin which is not unto death, he shall ask, and he shall give him life for 
them that sin not mito death. But there is a sin unto death : I do not say 
that he shall pray for it,' 1 John v. 16. Samuel will pray for Saul, till he 
perceive that he hath given over the Lord, and the Lord him. 

But when the white scarf is plucked off this Moor's face, and his black 
leprosy appears ; when the wolf's sheepskin is stripped off", and he is seen to 
worry the lambs ; then is he smgled out as an enemy to Christ, and God's 
judgment hastened on him at the entreaty of his servants. He is so much 
the worse as he hath lost the benefit of good men's prayers. When he is 
once in this ' gall of bitterness, and bond of iniquity,' in vaui Simon ^lagus 
requests Simon Peter to request God for liim : ' Pray ye to the Lord for me, 
that none of these things which ye have spoken come upon me,' Acts ^dii. 24. 

2. Whilst this black devil mantled his tawny skin and ulcerous heart with 
dissimulation of piety, there was outwardly some hopeful likelihood of his 
reformation, and winning to heaven ; though God knew otherwise in his 
hidden and reserved counsel. Whilst he sat in the congregation of saints, 
heard what God spake to them, and spake with them to God, the minister 
did preach to him the tidings of peace with a good opinion, and admitted 
him to the communion of the sacrament. But now, his eruption into mani- 
fest contempt of sacred things, and despite done to the Spirit of truth, hath 
deaded that hope ; so that the minister hath not that confident comfort that 
the word -vvill be the 'savour of life' unto him. His hypocrisy hath de- 
ceived the world ; his apostasy hath deceived himself : therefore his ' state 
is worse.' 

3. His latter end is worse in regard of himself; and this may be amplified 
in four circumstances : — 

VOL. II. E 



66 THE BLACK SAINT. [SeKMON XXIX. 

(1.) Before, he was sick of spiritual drunkenness ; now, lie is lethargised. 
Who knows not that a continued lethargy is worse than a short ebriety ? 
Such is his state. 

(2.) Imijenitence hath brought him to impudence ; and by often prostitu- 
tion of his heart to uncleanness he hath gotten a ' whore's forehead,' that 
cannot blush : ' Thou refusedst to be ashamed,' Jer. iii. 3. And, Jer. viii. 
12, 'Were they ashamed when they had committed abomination? Nay, 
they were not at all ashamed, neither could they blush,' He hath so little 
repented for wickedness, that now he thinks there is no wickedness standeth 
in need of rejientance. A brazen face, Avhich no foul deed, nor reproof for 
it, can make to change colour ! How can it be otherwise 1 For a black 
saint can no more blush than a black dog. 

(3.) He is in worse state, by so much as a relapse is more perilous than 
the first sickness ; by reason that strength is now spent, and nature made 
more weak, and unable to help itself, or to receive benefit by what is minis- 
tered. The sj)arks of goodness are now dying, or quite extinct, and the 
floods of iniquity more violent against him. There be sorer assaults, and 
less strength to encounter them. 

(4.) Before, he was quiet in himself, and might have a flattering hope that 
the night would never come; but now, breaking forth into palpable con- 
tempt and obduracy, he finds his conscience open to condemn him, and hell- 
gates open to receive him. His ulcer seemed to be fairly skinned over, and 
in his own sense healed ; but now, to come to a new incision is greater terror 
than ever. The sound of fear is now in his ears, the sense of a dagger at his 
heart. His body would, his mind cannot, rest. The horror of future pun- 
ishment lies at Cain's door, and is at every noise ready to wake him. There 
is a fearful conflict betwixt sensuality and reason in him ; that he may use 
Job's words, though in a deeper and direr sense, chap. vii. 20, Factus sum 
mihimet ipse gravis, — ' I am a burden and trouble to myself.' 

Thus the great parasite of the soul, that heretofore matched the number 
of God's threatenings with as many fair promises, and flattered this wretch 
with the paucity of his sins, now takes him in the lurch, and over-reckons 
him. He that so long kept him in a beautiful gallery of hope, now takes him 
aside, and shews him the dark dungeon of despair. He engrosseth his ini- 
c[uities in text-letters, and hangs them on the curtain at his bed's feet, to the 
racking amazement of his distracted soul. Before, the devil did put his 
shoulders under the burden ; but now he sliifts it ofi", and imposeth it on 
the sinner. And as I have read the Spanish index deals with Velcurio ; 
who, commenting on Livy, saith that the fifth age was decrepit under the 
Popes and emperors ; the Index takes out the Po^Des, and leaves the emperors 
obnoxious to the whole imj)utation :* so the devD. winds out himself at last 
from the wicked, refusing to carry the burden any longer, but leaves it wholly 
to their supportation. 

This ague, or rather agony, is made more vexing by the sting of conscience : 
which is now God's bailiff to arrest him, his witness agamst him, his whip 
to lash him, his register that reads over the long book of his offences, and 
after a terrible aggravation of their heinousness, tells him his penance, dire- 
ful and intolerable ; and that concordat cum act is curice, it agrees with the 
just decree of God's court, never to be avoided. 

4. His last state is worse than his first in respect of God, who wiU now 
turn him out of his protection. When he hath once proclaimed open war 
and rebellion against God, and hath manifestly declared himsehf an outlaw, 

* Ind. Hisp., f. 158. 



Matt. XII. 43-45.] the black saint. 67 

no marvel if God throw him out of the circumference of his mercy, and let 
his providence take no charge over him, saving only to restrain his sava^-e 
fury from foraging his grace-empaled church. But for himself, the Scripture 
gives a renunciation : ' If he will go into captivity, let him go.' Rev. xxii. 
11, 'If he will be unjust, let him be unjust still; if he will be filthy, let 
him be filthy still.' I will not hinder his course: Abeat, pereat, j^rofandat, 
perdat, said that father in the comedy, — Let him go, perish, sink, or swim. 
He hath full liberty to swill the cup of his own damnation up to the brun. 

5. In respect of the devil his latter state is worse ; which may be de- 
monstrated by a familiar similitude. A man is committed to prison for 
debt, or some light trespass; is there indifierently well used; hath, for his 
money, all the liberty that the jail and jailer can afford him ; nay, is per- 
mitted to go abroad with keepers. At last, he spies opportunity, and breaks 
away; then tlie jailer fumes, and foams, and rageth, and perhaps swears 
away that little share of his own soul which he had left. The prisoner had 
need look to himself; if the jailer catch him, he had better never have stirred. 
At last he is taken : now bolts and locks, and heavy irons, a strong guard, 
and a vigilant watch, till he be made safe for stkring again. This bondage 
is far worse than the first. 

The sinner in the devil's keeping is let alone to enjoy the liberty of the 
prison — that is, this world ; he may feed his eye mth vanities, his hand 
with extortions, his belly with junkets, his spleen with laughter, his ears 
with music, his heart with jollitj^, his flesh with lusts : and all this wdthout 
control. But if he be won by the gospel preached to break prison, and 
thereupon give the devU the slip, let him take heed Satan do not catch 
him again. If he once recovers him into his prison, he will dungeon him, 
remove him from all means whereby he might be saved ; let him see, hear, 
feel, understand nothing but temptations and snares ; blind his soul, harden 
his heart, load him with heavy irons, and lock him up in bolts and fetters 
of everlasting perdition. • 

6. Then, lastly, his end shall be worse at the last : when the least parcel 
of God's wrath shall be heavier than all the anguish he felt before ; when 
his almond-tree shall be turned to an iron rod, his afilictions to scorpions ; 
when the short and momentary vexatious of this world shall no sooner cease 
to him, than the eternal torments of hell shall begin, and (which is most 
fearful) shall never end. Be his body burned to death in fire, yet those 
flames shall go out with his ashes ; but come his flesh and soul to that in- 
fernal fire, and when they have been burned myriads of years, yet it shall 
not be quenched. 

The application doth immediately concern the Jews ; wliich hath l^efore 
been plentifully instanced. For ourselves : — 1. The unclean spirit hath by 
God's holy gospel been cast out of us. 2. Do you think he is at quiet ? 
No ; he esteems all places dry and barren till he get into us again. 3. He 
resolves to try for entrance. 4. Now, is it enough that we leave ourselves 
empty of faith and good works 1 for all our abominable sins swept with an 
overly repentance, and garnished with hypocrisy, and with our old affec- 
tions to shi still i 5. Take we heed ; he will come with seven spirits, more 
wicked than the former, and give us a fierce assault. 

But 'our help is in the name of God, who hath made heaven and earth :' 
in whose mercy we trust, because his compassions fail not. Our own strength 
is no confidence for us ; but the grace of that strongest man, who is alone 
able to keep out Satan. Let us adhere to Him by a true faith, and serve 
him in a holy integrity of conversation ; and our latter end shall be better 



68 THE BLACK SAINT. [SeKMON XXIX. 

than our beginning. * ]\Iark the upriglit man, and behold the just ; for the 
end of that man is peace,' Ps. xxxvii. 37. Our end shall be better hereafter; 
•vi'hen * God shall wipe away all tears from our eyes ;' when sorrow, and sick- 
ness, and death shall be no more ; when Sennacherib cannot rage, nor the 
leviathan of hell assault us. Peace shall environ us, heaven shall contain 
us, glory shall crown us. Our trouble, woe, mourning, have been momen- 
tary; but our joys, peace, bHss, shall have no intermission, no mutation, no 
end. Now he that perfects all good works, make our latter end better than 
our beginning ! To whom, three Persons, one eternal God, be all praise and 
glory, for ever and ever ! Amen. 



THE LEAVEN; 

OB, 

A DIRECTION TO HEAYEN. 



Another parable spaJce he unto them ; The kingdom of heaven is like unto 
leaven, which a luoman took, and hid in three measures of meal, till the 
whole was leavened. — Matt. XIII. 33. 

The word of God is pure, saitli the Psalmist, ' converting the soul,' Ps. x\x. 
7 : ^uxe formaliter, in itself; pure effective, in purifying others. ' Now are ye 
clean through the word which I have spoken unto you,' John xv. 3. There 
is life in it, being the voice of Life itself : ' Lord, to whom shall v.-e go 1 thou 
hast the words of eternal life,' John vi. G8. 

As God, ' who at sundry times and in divers manners spake in time past 
unto the fethers by the prophets, hath in these last days spoken unto us by 
his Son,' Heb. L 1 ; so also this Son, whom ' he hath appointed heir of all 
things, by whom also he made the worlds,' when he took flesh and went 
about on earth doing good, taught the people after diverse fixshions and fonns 
'erf speech, though in all of them he carried a state in liis words, and taught 
Avith authority, unlike the verbal sermons of the scribes. ' He was a pro- 
phet mighty in deed and word before God and all the people,' Luke xxiv. 
1 9, Sometimes he taught by explication, sometimes by application ; some- 
times propounding, at other times expounding his doctrine. Often by plain 
principles and affirmative conclusions ; not seldom by parables and dark sen- 
tences: in all seeking his Father's glory, his church's salvation. In this 
chapter, plentifully by parables. Divines give many reasons why Christ used 
this parabolical form of speaking : — 

1. The implction of Scriptures, which had so prescribed of him : ' I will 
open my mouth in a parable ; I will utter dark sayings of old,' Ps. IxxviiL 2. 

2. That the mysteries of God's kingdom might not be revealed to the 
scornful. To such it shall be spoken in parables, that ' seeing they might 
not see, and hearing tliey might not understand,' Luke viii. 10. They are 
riddles to the Cains, and paradoxes to the Judases of the world. But ' if 
our gospel be hid, it is hid to them that are lost,' 2 Cor. iv, 3. These come 
to church as truants to school, not caring bow little iearaing they get for 



70 THE LEAVEN. [SeRMON XXX. 

their money ; but only regarding to avoid the temporal punishment. But 
at the great correction-day, when the schoolmaster of heaven shall give them 
a strict examination, their reward must be abundantly painful. 

3. That Christ might descend to the capacities of the most simple, who 
better understand a spiritual doctrine by the real subjection of something 
familiar to their senses. As the poet : — 

' Segaius irritant animos demissa per aures, 
Quam quae sunt oculis subjecta fidelibus.' 

But the ' testimony of the Lord is sure, making wise the simple,' Ps. xix. 7. 
He said once to poor fishers, ' To you it is given to know the mysteries of 
the kingdom of God,' Luke viii. 10. He says, not mysteria regis, but mys- 
teria regni, — not the mj^steries of the king, but the mysteries of his kingdom. 
The former may not be known, the other may, must be known. 

And it is also observable, that his parables were diverse, when yet by those 
sundry shadows he did aim directly at one light. He doth, as it were, draw 
the curtain of heaven, and describe the Idngdom of God by many resem- 
blances ; yea, and some of these iimmi sonantia; like so many instruments 
of music plajdng one tune. In that immediately precedent parable of the 
mustard-seed, and this subsequent of the leaven, he teacheth the same doc- 
trine, the spreading virtue of the gospel. The intention of which course in 
our great Physician is to give several medicines for the same malady in 
several men, fitting his recipes to the disposition. of his patients. The soldier 
doth not so well understand similitudes taken from husbandry, nor the hus- 
bandman from the war. The lawyer conceives not an allusion from physic, 
nor the physician from the law. Forenses domestica nee norunt, nee curant; 
oieque forensia domesticam agentes vitam, — Home-dwellers are ignorant of 
foreign matters ; neither doth the quiet rural labourer trouble his head with 
matters of state. Therefore Christ derives a parable from an army, to teach 
*soldiers; from legal principles, to instruct lawyers; from the field and sow- 
ing, to speak familiarly to the husbandman's capacity. As that parable of 
the seed, the first in this chapter, may be fitly termed the ploughman's 
gospel ; as Ferus saith, that, when he ploughs his ground, he may have a 
sermon ever before him, every furrow being a line, and every grain of corn 
a lesson, bringing forth fruit. So Paul borrows a comparison from wrestling, 
and from running in a race ; and our Saviour from a domestical business, 
— rmdiehrium officium, — from leaven, ' which a woman took,' &c. 

We may reduce the parable to three general heads, quid, ad quid, in quo: 
— L What is compared; II. To what; III. In what. Two natures are 
accorded in quodam tertio; two subjects shake hands by a reconciling simi- 
litude. I. The matter compared is ' the kingdom of heaven ;' II. The matter 
to which it is compared is ' leaven ;' III. Now the concurrence of these lies 
in the sequel, ' which a woman took, and hid in three measures of meal, till 
the whole was leavened : ' wherein are remarkable, the agent, the action, 
the subject, the continuance. 1. The agent is a woman ; 2. The action is 
double, taking and hiding, or putting in the leaven ; 3. The subject is meal 
or flour; 4. The continuance, donee fermentetur totum, — until the whole 
mass be leavened. This is the in quo, the manner of the concurrence. The 
general points then are — what, whereto, wherein. We are, according to this 
method, to begin with the — 

I. What. — The subject compared is the kingdom of heaven. This hath 
a diverse sense and apprehension in the Scriptures. Specially it is taken 
three ways : — 



Matt. XIII. 33.] the leaven. 71 

1. For the kingdom of heaven in heaven, which the godly shall possess 
hereafter ; the scope or main mark we level at. That high p}Taraid which 
the top of Jacob's ladder reacheth to, and leaneth on. That which St Peter 
calls ' the end of our faith, even the salvation of our souls,' 1 Pet. i. 9. 
Whereof David sings, ' In thy presence is fulness of joy, at thy right hand 
are pleasures for evermore,' Ps. xvi. 11. Which no -virtue of mortal eye, ear, 
or heart hath comprehended. ' They shaU come from east, fi-om west, from 
north, and south, and shall sit down in the kingdom of God,' Luke xiii, 29. 
Unto which our king that o^vNais it, and Saviour that bought it for us, shall 
one day invite us, if he find us marked for his sheep : ' Come, ye blessed of 
my Father, inherit the kingdom prepared for you from the foundation of the 
world,' Matt. xxv. 34. Dear Jesus, bring us to this kingdom ! 

2. For that which qualifies and prepares us to the former, grace and holi- 
ness. For into that ' shall enter no unclean thing, nor whatsoever worketh 
abomination, or maketh a lie, but they which are written in the Lamb's book 
of life,' Ptcv. xxi. 27. No flesh that is putrefied, except it be first purified, 
shall be glorified. No man goes to heaven per saliiim, but per scanmm. 
Now this sanctity is called the kingdom of heaven, because the life it 
lives is heavenly; though we are on earth, 'our conversation is in heaven,' 
Phil. iii. 20 ; and because the joy of the Holy Ghost, and peace of conscience, 
which is heaven upon earth, is inseparable from it : ' The kingdom of heaven 
consists not in meats and drinks, but in righteousness, and peace, and joy of 
the Holy Ghost,' Rom. xiv. 17. 

3. For that whereby we are prepared to both the former: this is the 
kingdom of heaven here meant ; and to declare it in a word, it is the preach- 
ing of the gospel. This, by the powerful co-operation of God's Spirit, begets 
grace in this life, and grace in this life shall be crowned TNith glory in the 
fife to come. The word of God, — which is called the testimony, Isa, viii. 
20, because it bears witness to itself, — examined and compared in like places, 
calls the preaching of the gospel the ' kingdom of heaven,' Luke x. 1 1 : ' The 
kingdom of God shall be taken from you, and given to a nation bringing fortl? 
fruits thereof,' Matt. xxi. 43. The children of God live in this first Idng- 
dom ; the second lives in them ; the third, which is above, doth perfect both 
the former. In this kingdom we might observe — (1.) Who is king 1 (2.) 
Who are subjects? (3.) What are the laws whereby the one governs, the 
others are governed ? 

(1.) God is king in two respects : potentialitm\ in regard of his majesty; 
prcesentialiter, in regard of his mercy. Potentially he is king over all the 
world, governing all things, actions, events, in foro X)oli, in foro Pluti, in 
foro consciejitice. God is king, be the earth never so unqiiiet, saith the 
Psalmist. He can still ' the raging of the sea, the roaring of the world, the 
madness of the people.' Thus he reigns over Satan, and all his factors on 
earth, executioners in hell. He cannot touch a hog without his license, nor 
cross a sea without his passport. He hath a hook for Sennacherib, a bridle 
for the horses and mules, a chain for that great leviathan, a tether for the 
devil. The Lamb of God leads that great roaring lion in a chain : and with 
the least twitch of his finger, gives him a non ultra. All powers are inferior 
to, and derived from this power ; to which they have recourse again, as rivers 
run to the ocean, whence they were deduced. Let all potentates ' cast down 
their crowns before his feet, with the twenty-four elders,' Rev. iv. 10. Sub- 
jiciuntur omnes potestates Foiesiati injinitcp. Dominion riseth by degrees : 
there be gTcat, saith Solomon, and yet greater than they; and yet again 
higher than they all, Eccles. v. 8. Begin at home : in man there is a 



72 THE iJiAVEN. [Sermon XXX. 

kingdom. Est animi in corpus regnum, — The mind hath a sovereignty over 
the body. Restrain it to the soul ; and in the soul's kingdom doininatur 
ratio in irascihilem et concupiscibilem partem, — reason hath a dominion over 
the affections. This kingdom is within man. Look without him ; behold, 
God hath given him a kingdom over reasonless creatures. Yet among them- 
selves, God hath set man over man ; the householder is a petty king in his 
family, the magistrate over the community, the king over all. The heavenly 
bodies have yet a power over us. JEst corporum coelestium, in inferiora do- 
minum. God is king over them, and all Astra regunt homines, sed Deus 
astra regit. God is then only and solely an absolute king. 

But he reigns in this place rather presentially by his grace ; where his 
sceptre is a sceptre of righteousness, and his throne man's heart. For that 
is so excellent a place, that it is evermore taken up for a throne, either by 
God or Satan. To the godly then is this great king most propense ; though 
others also taste the sweets of his bounty. As the earthly prince governs, 
and providentially sustains all the people of his dominions, but those that 
stand in his court, and feast at liis table, more especially partake of his royal 
favours : God at his own cost maintains all the world, and hath done almost 
these six thousand years ; but he loveth Jerusalem above all cities, and the 
gates of Zion above all the dwellings of Jacob. All Joseph's brethren shall 
be feasted at his charges, but Benjamin's mess shall five times exceed the 
rest. There may be one favour left for Esau, but Jacob goes away with 
the blessing. God is still good to all Israel ; let him be best ' to them that 
are of a pure heart,' Ps, Ixxiii. 1. 

(2.) The subjects in this kingdom are the godly; not such as give a pas- 
sive and involuntary obedience, doing God's will (as the devil doth) contra 
scientiam, contra conscientiam, of whom more properly we may say, Propo- 
sita Dei fiunt potius de illis quam ah illis. These, though they work the 
secret decrees of the great king, are not of this kingdom. Only they that 
give to him the sacrifice of a free-will offering, that lihenter and ex animo sub-^ 
scribe and assent obedience to his hests ; whose lives, as well as lips, pray 
that article, ' Thy will be done.' They are indeed subjects to this king, that 
are themselves kings : ' Christ hath made us kings and priests,' Rev. i. 6. 
Every king on earth is as it were a little god, Ps. Ixxxii. 6. Only our God 
is the great king, able to ' bind kings in chains, and nobles with links of 
iron,' Ps. cxlix. 8. In respect both of his power reigning over all, and of 
his mercy over his chosen, he may well be called Eex regum, the great king 
over both temporal and spiritual kings : he is the King of kings. For all 
his faithful children are mystically and spiritually made, and called, kings in 
Christ, and the Lord is king of all. 

(3.) The laws whereby this kingdom is governed are the statute laws of 
heaven, Ps. cxlvii. 19, written of the Holy Ghost by prophets and apostles, 
sealed by the blood of God's Son ; a light to our darkness, a rule for our 
actions. 

Upon this ground thus laid I build a double structure or instruction : — 

Fij'st, Christ hath a kingdom also in this world, not of this world ; him- 
self denies it to Pilate, John xviii. 3G. He would none of their hasty coro- 
nation with carnal hands. Yet he was and is a spiritual king. So was it 
prophesied, Dan. vii. 14, Micah iv. 7. So the angel told Mary, Luke i. 32. 
33, ' He shall reign over the house of Jacob for ever, and of his kingdom 
there shall be no end.' So Pilate wrote his inscription, though in the nar- 
rowest limits, ' Jesus of Nazareth, King of the Jews.' To expect or respect the 
Messiah for a temporal prince, was the Jews' perpetual dotage, the apostles.' 



Matt. XIII. 33.] the leaven. 73 

transient error, ilatt. xx. 21, Acts i. 6, ' Lord, wilt thou at this time restore 
the kingdom to IsraeH' But Christ is a king after a spiritual manner on 
earth ; restraining the violence of the wolves and goats like a good sliepherd • 
not suffering them to annoy and infest the lambs at their pleasure, or rather 
displeasure ; ruling his chosen, overruling the reprobates, as the great master 
over the whole family of this world. His throne is at the right hand of his 
Father in heaven ; but his dominion is throughout all ages, and extends ti> 
the ends of the earth. — We should not pass this without some useful appli- 
cation. 

App, 1. — If there be a kingdom of heaven here to be had, why do we not 
seek it ? The charge is not less for our good than God's glorj', which Christ 
gives : * First seek the kingdom of heaven, and the righteousness thereof, and 
then all these things shaU be added unto you,' j\Iatt. vi. 33. Seek it in 
faith, with prayers, with tears, with reformation. Seek it first ; let na 
worldly thing stand in your thoughts worthy prefennent to it. Seek it with 
disregard and a holy contempt of other things : for this once come, they 
shall be cast upon you. 

App. 2. — Since Christ hath a kingdom here, let us rejoice. ' The Lord 
reigneth, let the earth rejoice : let the multitude of isles be glad thereof,' Ps. 
xcvii. 1. And among those lands, let the joy of England be none of the 
least. What was foretold by Zechariah, chap. ix. 9, is fulfilled by our Saviour, 
Matt, xxi. 5 : 'Rejoice, shout out for joy, for thy King cometh.' Let his- 
exaltation be thy exultation. If he were impotent and could not help, im- 
provident and would not, we were never the better for our King. But his 
power is immense, his mercy propense : ' He that keepeth Israel doth neither 
slumber nor sleep,' Ps. cxxi. 4. 

App. 3. — This is terror to the wicked ; they serve a king, but he is not 
an absolute king ; his head is under Christ's girdle, nay, under his feet, ]\Iatt. 
iv. There is in Satan nee vohmtas, nee validitas, neither might nor mind 
to succour his subjects, his abjects. Prodigal Lucifer (the father of pro- 
digious Machiavels, that are bountiful with what is none of their own, deal- 
ing states and kingdoms, like the Pope, as God's legacies, when God never 
made him executor) makes Christ a bountiful off"er of kingdoms. Poor 
beggar ! he had none of his own, not so much as a hole out of hell ; whereas- 
Christ was Lord of all. Disproportionable proffer ! he would give the King 
of heaven a kingdom of earth ; the glory of this lower world to him that is 
the glory of the higher world, and requires for price to have 1dm worsliip an 
angel of darkness who is worshipped of the angels of light. Tremble, ye 
wicked ! you serve an ill master, are subjects to a cursed king. Well were 
it for you if you might scape his wages ; well for himself if he might scape 
his own. Both he and his subjects shall perish. ' The prince of this world 
is already judged,' John xvi. 11. 

Ap>p. 4. — Since there be two spiritual kingdoms on earth, and we must 
live under one of them, let us wisely choose the easiest, the securest, the 
happiest. For ease; Satan's services are unmerciful drudgerj'': no pains must 
bs refused to get hell. ' Christ's yoke is easy, his burden is light.' For se- 
curity; we say in terrene differences, it is safest taking the stronger side. 
Why then should v.'C forsake the strongest man, who commands the world, 
and revolt to the tents of Belial, the son of vanity ? For happiness; Christ's 
kingdom is the far more blessed : for countenance, for continuance in the 
heart-solacing sushine of his mercy, and the unclouded eternity of it. 

Secondly, Our second inference is this : Such is the excellency of the 
gospel, that it is dignified by the title of a kingdom, and that of heaven. 



74 THE LEAVEN. [SeRMON XXX. 

Earthly things cannot boast this privilege, to have that ascribed to the means 
which belongs to the end. Bread is not health, but the sustenance of it. 
Reading is not learning, but the way to get it. In divine graces the way is 
often honoured mth the title of the end. Faith is called life ; grace, salva- 
tion ; the gospel, the kingdom. Such is the infallibility of God's decrees, 
and the inseparable effects that follow his heavenly intentions, that the 
means shall easUy perform the office they were sent to do. The preaching 
of the gospel shall save those whom God hath determined to save by it, and 
shall as assuredly bring them to the kingdom of heaven as if itself were that 
kingdom. Here, then, is matter — 

First, Of instruction : that God hath so decreed it that we must ordinarily 
pass through one kingdom into another, into a greater. From the gospel of 
life we shall go to the God of life. From the preaching of the word to that 
the word hath preached — the ' end of our faith, the salvation of our souls.' 
For we climb to heaven by Paul's stairs, Rom. x. 9, 10, (and without that 
manner of ascending few come thither :) from preaching to beheving, from 
believing to obeying ; and obedience precedes our eternal life. Such a man 
shall only hear that comfortable allocution : ' Good and faithful servant, 
enter into thy Master s joy.' 

Secondly, Of comfort : that seeing we have the gospel, we have the king- 
dom of heaven amongst us. They see not this marvellous light that live in 
their own natural darkness ; no, nor do all see this kingdom that live in it, 
but they alone in whom this kingdom lives. * Our gospel is hid to those 
that are lost,' 2 Cor. iv. 3. It is an offence to the Gentiles, contempt of the 
Jews, riddles to the Athenian Stoics, Acts xvii. 18, a paradox to Julian; but 
to ' them that are called, both Jews and Greeks, the power of God, and the 
wisdom of God,' 1 Cor. i. 24. Open your scornful eyes, lift lap your ne- 
glected heads, ye abortive generation of lust and sin, the sun shines in your 
faces. Shadow not your eyes with carnal security; remove those thick 
clouds of ignorance and contempt interposed betwixt you and this light. 
See, see, and glorify our God ; the kingdom of heaven is among you. Come 
out of your holes, ye Roman dormice ; pray for spiritual unction, ye sotted 
worldlings, that the scales of ignorance may fall from you. Waken your 
hea\7- spiiits, ye mopish naturals ; live no longer in the region of darkness 
and tyranny of sin, and bless His name that hath called you to his kingdom. 
You need not travel a tedious pilgrimage, leaning on the staff of a carnal 
devotion, as the Papists are forced, nor trudge from east to west to seek this 
kingdom, as the Jews were menaced, nor cry, It is too far to go to Jerusalem, 
and therefore fall to worship your calves, your little gods at home, as Jero- 
boam pretended. But to take away all excuse, and leave your obstinacy 
naked to the judgment-seat of God, behold veiiit ad limina virtus ; you need 
but step over your thresholds, and gather manna ; the kingdom of heaven is 
among you. 

Thirdly, Of reproof : cease your despising of the gospel, ye profane ruf- 
fians, whose sport is to make yourselves merry mth God. You cannot stick 
the least spot of contempt on the cheek of preaching, but it lights on heaven 
itseK, where you will one day desire to be. While you would shoot arrows 
against the invulnerable breast of God, they shall recoil with vengeance on 
your own pates. You little think that your scurrilous jests on the word, 
and the messengers thereof, strike at the side of Christ with the offer of new 
wounds. You dream not that you flout the kingdom of heaven itself, which, 
when you have lost, you will prize dearer than the West Indies doth her 
gold, or the East her spices. If you knew what this kingdom was, you 



Matt. XIII. 33.] the leaven. 75 

would weigh out your blood by ounces, like gold in the balance, till your 
hearts had not a drop left to cherish thera, for the purchase of it. Behold, 
you may have it for less. Why do you despise it ? Perhaps you make full 
account of this kingdom, though you allow yourselves in your vanities. 
What, will you scorn it, and yet be glad of it ? How unequal are these 
thoughts ! How impossible these hopes ! God will not give his pearls to 
swine ; shall they inherit the kingdom of heaven that despise it 1 

II. This is the what : now follows the to what. 

The thing whereby this mystical nature is shadowed out to us is leaven. 
In this we must confine ourselves to the scope of the parable ; and as we 
would not look short, so we will not look beyond. Sobriety must guide our 
course in every sermon ; then especially, when our navigation lies through 
the depth of a parable. We find leaven elsewhere used in the worse sense ; 
and before we step any further, this point objects itself to our observation. 

The same things are often taken in diiferent senses ; sometimes oblique, 
not seldom opposite. Christ in another place premonisheth his apostles 
a'gainst the leaven of the Pharisees, Sadducees, and Herodians ; the leaven 
of hypocrisy, of irreligion, of savage policies. And the chosen vessel bids 
us ' purge out the old leaven,' &c., 1 Cor. v. 7. Here it is used as graci- 
ously as there grievously ; and no meaner a thing is likened to it than the 
kingdom of heaven. But I refer this note to a place where I have more 
liberally handled it. 

The intent, force, and vigour of the parable consists in the 2)'>'opagation. 
As leaven spreads into the whole lump, so the gospel regenerates the whole 
man. This is the pith and marrow of it ; yet what other resemblances serve 
to the illustration of it are considerable. Therefore two remote and im- 
proper observations in the leaven shall lead us to the main, which is the 
dilation of that and the gospel : — 

1. Leaven hath a quality somewhat contrary to the meal, yet serves to 
make it fit for bread. The gospel is sour and harsh to the natural soul, yet 
works him to newness of life. It runs against the grain of our affections, 
and we think it troubles the peace of our Israel within us. Our sins are as 
dear to us as our eye, hand, or foot, J\Iatt. v. 29, necessary and ill-spared 
members. The gospel, that would divorce our loves so wedded to our ini- 
quities, seems ditrus sermo ; who can bear it 1 It is leaven to Herod to part 
with his Herodias ; to Naaman to be bound from bowing before Rimmon. 
Christ gives the young man a sour morsel, when he bids liim give his goods 
to the poor. You choke the usurer with leaven when you tell him that non 
remittitur peccaium, nisi restituatur ablatum, — his sins shall not lie forgiven 
till his unjust gains be restored. You may as well prescribe the epicure 
leaven instead of bread, as set him the voider of abstinence, instead of his 
table of surfeits. This is leaven indeed, to tell the encloser that he enters 
commons Avith the devil, while he hinders the poor to enter-common vAth. 
him ; or to tell the sacrilegious that Satan hath just possession of his soul, 
while he keeps unjust possession of the church's goods. When this leaven 
is'held to carnal lips it will not doA\Ti ; no, the very smell of it offends. The 
combat of faith, the task of repentance, the mercifulness of charity, this same 
' rule of three ' is hard to learn. To deny a man's self, to cashier his familiar 
lusts, to lay down whole bags of crosses, and to take u]) one, the cross of 
Christ ; to forsake our money, and assume poverty, persecution, contempt 
for the gospel ; oh sour, sour, leaven, leaven ! No such tart thing shall 
come into the vessel of our heart, among the meal of our affections ; we can- 
not brook it. But this must come and be made welcome, or we shall not 



76 THE LEAVEN. [SeRMON XXX. 

be bread for God's table. It is said of the leaven that massam acrore grata 
excitat. It is acror but grains when the soul is once sensible of the virtue. 
God is fain to wrestle with our corruptions, and, like a loving father, follow 
us up and down with his leaven ; we turn our backs upon him, and bid him 
keep his leaven to himself, as Daniel to Belshazzar : ' Keep thy rewards to 
thyself, and give thy gifts to another,' Dan. v. 17. But when we are once 
weary of the world's husks, and begin to long for the bread in our Father's 
house, Luke xv. 17, — do but taste and digest this leaven, — then that that was 
fel in ore proves mel in corcle ; we turn again, and follow him for it : ' Lord, 
evermore give us this bread,' John vi. 34 ; feed us with this leaven, that we 
may be bread for thine own table. The law was not so harsh in mortifying 
our sins, but the gospel is found more sweet in saving our souls. 

2. One saith of the leaven, that massam calore suo excitat, — it raiseth the 
lump with the heat, as the housewife's philosophy gives the cause. The 
meal is cold of itself, and unapt to congeal. The leaven by heat doth it. In 
the gospel preached, there is a spreading heat. It is not only fire in Jere- 
miah's bones, but in the disciples' ears and hearts : ' Did not our hearts burn 
within us?' Luke xsiv. 32; 'Is not my word as fire? saith the Lord,' Jer. 
xxiii. 29. In the minister's soul it is like fire shut up in the bones, which 
must have vent, or it will make him weary of forbearing, and ring a woe in 
his conscience, if he preach not the gospel. It hath no less powerful fervour 
in the Christian heart, and enkindles the kindly heat of zeal which no floods 
of tentation can quench, or blasts of persecution blow out. This is that 
thaws the frozen conscience, warms the benumbed spirit, and heats the cold 
heart. Men are naturally cold at heart, and sin runs like a chill ague 
through the general blood. The covetous, proud hypocrite hath a cold sto- 
mach, that for want of digestive heat turns all good nourishment into crudi- 
ties. Summon them to just trial, feel their pulses, and they beat coldly. If 
the minister entreat a collection for some distressed Christian, there is a 
cramp in our fingers ; we cannot untie our purse-strings. It is a manifest 
sign that we are not leavened. So long as the meal of our affects continues 
thus cold, we are incapable of being bread. The word puts fervour into our 
hearts, and leavens us. 

3. The special instance of this resemblance is, that the leaven spreads 
virtue into all the meal ; the gospel disperseth salvation into the whole man. 
The word of God is powerful to our renovation, speeding and spreading 
grace into all parts of us. It works us to perfection, though not that gra- 
dual perfection * (as the school termeth it) which is above, yet to that partial 
perfection which Paul prays for his Thessalonians, * The God of peace sanctify 
you throughout,' 1 Epist. v. 23, and assumes to be in his Philippians, ' Let 
as many of us as be perfect be thus minded,' chap. iii. 15. For though jus- 
tification admits no latitude, yet sanctification is wrought by degrees. And 
a Christian goes forward into grace, as into those waters of the sanctuary : 
first to the anldes, then to the knees, and so higher, till all be washed ; as the 
leaven spreads till all be leavened. This doctrine will more clearly manifest 
itseK in the in quo, or subsequent observations. Only let us not leave it 
without a double use : — 

Use 1. — Suffer yourselves to be leavened; give entertainment to the gos- 
pel in your hearts. Though it be 'a more blessed thing to give than to take,' 
yet it is a less chargeable thing to take than to give. It is God's bounty to 
give his word ; do not you in a nice sulienness refuse it. ' Let the word 
dwell in you richly,' Col. iii. IG. Do not pinch this leaven for room, nor 
* That is, perfection in degi-ee. — Ed. 



Matt. XIIL 33.] the leaven. 77 

thrust it into a narrow corner in your conscience, whiles you give spacious 
receit to lust, and sin, and such lewd inmates. But let it soak into your 
veins, and dilate itself into your affections, that it may breed good blood in 
your hearts, good fruit in your conversations. 

Use 2. — So judge of yourselves, as you find this leaven spreading in you. 
If you should hear every day a sermon, or could read every hour a volume, 
yet whiles your lives are barren, you are but unleavened bread ; so unsa- 
voury, that God will not admit it at his board. He hath an unleavened hand, 
that is not charitable ; an unleavened knee, that is not humble ; an unlea- 
vened tongue, that blasphemes ; an imleavencd eye, that maliceth ; an un- 
leavened heart, that securely offendeth. The outward working shews the 
inward leavening, and the diffusion is an argument of the being. It cannot 
be pent up, no more than fire. It is no less operative than it is blessed. 

III. You have heard the ivhat, and to tvhat ; the in v/hat, how, or the con- 
currence of these, follow in many particulars. Here is the agent, the action, 
the subject, the continuance. 

1. The agent is a woman ; by whom is shadowed the minister. And here 
are observable three things : — 

(1.) The agent, that must work with this leaven, is a Avoman, weak in her 
sex ; yet the leaven works never the less for her imbecility. The minister, 
that must jDut this leaven to our souls, is a man, a weak, sinful, despised 
man ; yet doth not his Aveakness derogate from the powerful operation of 
the word in the hearts of God's chosen. It is the word of a mighty and ma- 
jestical God, who speaks, and the mountains tremble ; threatens, and the foun- 
dations of the earth are moved. I appeal to your consciences, — who have a 
testimony from them, and they from the Spirit, that you are God's, — hath not 
his word, spoken by a silly man, made your hearts bleed within you for your 
sins 1 Yea, hath not Felix himself trembled Lilie an aspen leaf, when Paul, 
even his prisoner, preached ? What power hath stirred you, human or 
divine 1 Tertullus could not do it, whiles authority and credit Avith men 
seconded his eloquence. Peter taken from his nets shall catch a thousand 
and a thousand souls at a draught. What presumptuous folly in some is it, 
then, to loathe the word of eternal truth, because such a man speaks it ! God 
must not only give them meat, but such a cook as may dress it to their own 
fancies. Our weakness makes way for God's brighter glory : ' That your 
faith should not stand in the wisdom of man, but in the power of God,' 1 
Cor. ii. 5. Oftentimes the pillars of the church move not him whom a weak 
leavener hath converted. It is a reason convincing the wicked, confirming 
the faithful, that Paul gives : ' God hath chosen the fooHsh things of the 
world to confound the wise ; and the weak things to confound the mighty j 
that no flesh should glory in his presence,' 1 Cor. i. 27, &c. 

(2.) The leaven doth this without the woman's virtue, not without her 
instrumental help ; but the woman in no respect without the leaven. The 
minister cannot leaven his own heart, much less the souls of others. The 
word doth it ; the minister is but the instnunent to apply it. The physi- 
cian heals not the sore, but the medicine. The hand feeds not the body, 
but the meat it reacheth to it. Neither in district terms doth faith save, 
but only apprehend the Lord Jesus, in whom is assured salvation. Indeed, 
so doth God dignify our ministerial function, that the priest is said to make 
the heart clean, and Timothy to save souLs, by attribution of that to the in- 
strument which is wrought by the agent, the happy concurrence of the 
Spirit and the gospel, Acts iii. 12, 16. 

(3.) A woman is the fittest for this domestical business. The minister 



78 THE LEAVEN. [SeKMON XXX. 

"being a man, is aptest in God's choice for this spiritual leavening. Should 
God speak in his own person, his glory would swallow us up. ' For our 
God is even a consuming fire,' Heb. xii. 29. ' Who hath seen God and lives?' 
Ask ]\Iount Sinai, if as stout-hearted men as we can be did not run away, 
tremble for fear, and entreat that Moses might speak to them from God, not 
God himself If angels should preach to us, their brightness would amaze 
us, and in derogation to his glory, to whom alone it belongs, and he will not 
give it to another, we would fall down to worship them, ready to give them 
the honour of all good wrought on us. The word should not be said to save, 
but tlie angels. If one should rise from the dead, as Dives — having learned 
some charity in hell that had none on earth — wished, it would terrify us. 
Lo, then, by men of our own flesh, of the same animation with ourselves, 
doth Jehovah speak to us, that the praise might be, not man's, but God's. 

2. The agent thus considered, let us look to the action. This is double : 
taking the leaven ; putting it into the meal. 

(1.) The woman took the leaven : she hath it ready before she useth it. 
We must first have the gospel, before we can leaven your souls with it. We 
must not be vaporous and imaginative enthusiasts, to trust all on a dabitur 
in hora ; but with much study and painfulness get this leaven, and apply it. 
What betters it to have a physician, that hath no medicine ; or a medicine, 
without skill to apply it % ]\Ien think sermons as easy as they are common. 
You that never prepare yourselves to hear, think so of us, that we never 
prepare ourselves to preach. If this cheap conceit of preaching did not 
transport many, they would never covet to hear more in a day than they 
wUl learn in a year, or practise all their lives. Alas ! how shall we take this 
leaven % The skill of mingling it is fetched from the schools of the prophets ; 
from meditation, from books. But in these days, disquietness aUows no 
meditation ; penury, no books. You deprive us of our means, yet expect 
our leavens ; as Pharaoh required of the Israelites their mimber of bricks, 
but allowed them no straw. 

(2.) We must (with the woman) hide our leaven in the meal — apply it 
to your consciences. We must preach in pain of death. We are salt, and 
must melt away ourselves to season you. We are nurses, and must feed our 
cliildren with the white blood of our labours, strained from our own hearts. 
And you must be content to let this leaven be hidden in your consciences. 
The word must not be laid on superficially, with a perfunctory negligence, 
like loose corn on the floor of the heart. The seed that lay scattered on 
the highway, the fowls of the air picked up, and prevented the fructifying. 
Matt. xiii. 4. This leaven must be hid from the eyes, and laid up out of 
the reach of Satan, lest his temptations, like ravening vultures, devour it 
up. Mary ' hid the sayings of Christ in her heart.' ' Thy law, O Lord,' 
saith David, ' is within my heart.' If this leaven have not taken the con- 
science, all outward reformation is but Jehoiakim's rotten wall, painted over 
with vermilion. What cares a good market-man how fair the fleece or the 
flesh look, if the liver be specked? It is the praise of Christ's spouse, that 
' she is all glorious within.' 

3. This leaven must be hid in the meal ; which is the third point, the 
subject : ' three measures of meal.' Observe — 

(I.) Three measures. We have no time to discuss the literal and 
numeral glosses hence inferred, and by some enforced. Either what the 
measure is ; translated by some a peck : for this read the marginal note in 
the new translation. Or what are those three ; by which some under- 
stand the three parts of the world, Europe, Asia, Africa ; some the whole 



Matt. XIII. 33.J the leaven. 79 

man, which they will have to consist of the body, soul, and conscience. 
Others refer it to the soul, wherein they find the understanding, will, and 
affections : the understanding enlightened, the will reformed, tlie affections 
sanctified. But I rather take it spoken, not terminis tenainantihus, but a 
finite number -put for an indefinite. The gospel, by the power of the Spirit, 
doth sanctify the whole man, and gets conquest over sin and Satan. There- 
fore, not to stretch the words of Christ further than he meant them, but to 
keep the bounds of sobriety, layuig our hand on our lips, and where we 
understand not, to be silent, let our instruction be this : The gospel is of 
such force, that it can leaven us throughout; quanti quanti sicmus, three 
pecks, more or less, we shall be made clean by the word. ' Now are ye 
clean through the word I have spoken unto you,' John xv. 3. 

Thus God's little beginnings have great effects. Roc cUscrimen inter opera 
Dei et mundi : the works of the world have a great and swelling entrance, 
but malo fine clauduntur, — they go lame off. But the works of God, from 
a slender beginning, have a glorious issue. So unequal are his ways and 
ours. A little mustard-seed proves a great tree ; a little leaven (saith Paul, 
though in another sense) sours the whole lump. How proudly the world 
begins, how it halts in the conclusion ! The tower of Babel is begmi, as if 
it scorned earth, and dared heaven : how quickly, how easily is all dashed ! 
Behold Nebuchadnezzar entering on the stage, with 'Who is God !' but he 
goes off to feed with beasts. So dissolute is our pride at the breaking out, 
so desolate at the shutting up. God, from a low and slender ground, at 
least in our opinion, raiseth up mountains of wonders to us, of praises to 
himself Joseph from the prison shall be taken up into the second chariot 
of Egypt. Drowning ]\Ioses shall come to countermand a monarch. David 
shall be fetched from the sheep-folds to the throne. The world begins with 
great promises ; but could it give as much as ever the prince of it proffered 
to Christ, it cannot keep thy bones from the ague, thy flesh from worms, 
nor thy soul from hell. Behold, a little leaven shall sanctify thee through- 
out ; the folly of preaching shall save thy soul, and raise thy body to eternal 
glory. 

(2.) This leaven must be put in flour or meal. There must be a fit matter 
to work on. Rehus idoneis immiscendum est; non cinerihus, nan arena, sed 
farina, — It must not be mixed with ashes, or sand, or bran, but meal. It 
doth no good on the reprobate Jews, but broken-hearted Gentiles. Not on 
atheists and mockers, but on repentant souls, groaning beneath the burden 
of their sins. Hence so many come to this place of leavening, and return 
unleavened ; their hearts are not prepared, how should they be repaired ? 
They are sand or dust, not meal or flour. There must be a congruity or 
pliableness of the subject to the worker. Christ doth not gather wolves and 
goats into his fold, but sheep. He doth not plant weeds and thorns in his 
garden, but lilies, roses, and pomegranates. The dogs and swine are ex- 
cluded the gates of heaven ; only the lambs enter to that holy Lamb of God 
Ashes and rubbish cannot be conglutinate by leaven, but meal. AVhiles 
you come other substances, look you to be leavened 1 You may put leaven 
to stones and rocks long enough, ere you make them bread. When you 
bring so unfit natures with you, complain not that you are not leavened. 

(3.) The third observation hence serves to take away an objection raised 
against the former conclusion. You say Christ will not accept of goats into 
his fold, nor thorns into his vineyard ; nor can leaven work effectually upon 
incapable natures, as sand, stones, or ashes ; but wherefore serves the word 
but to turn goats into sheep, and wild olives into vines, and refractory ser- 



so THE LEAVEN. [SeEMON XXX. 

vants into obedient sons ? The gospel intends tlie exi^unction of the old 
image, and a new creation of us in Christ Jesus. True, it doth so ; but 
still there must be in you a co-working answerableness to the gospel. Whiles 
you obstinately vnll continue dust and stones, look you to be leavened 1 
First grind your hearts with a true repentance for your sins ; or because 
you cannot do it of yourselves, beseech God to break your stony bowels with 
his Spirit, and to grind you with remorse and sorrow. Of corn is made 
bread ; but not till first it be turned to meal. The unbeaten corn will make 
no paste or dough. Though there be matter in us, — for we are reasonable 
creatures, — yet God must turn our corn into meal, prepare our hearts with 
•fit qualities to receive his grace. True it is, that God doth often work this 
preparation also by preaching ; as our sermons have two subjects, the law 
and the gospel. By the law we must be ground to meal, before the gospel 
can leaven us. Christ here speaks of sanctification, the effect of the 
gospel. For the law admits of no repentance ; because we cannot satisfy 
for the evUs we have already committed. Thus we are corn men ; but 
must be ground to meal before fit to be leavened. There is matter in the 
rock to build a house of, but not form, till it be hewn and squared. 
Thus God by his grace must prepare us to receive his grace, and by first 
making us meal, to leaven us. Away, then, with that Popish doctrine of self- 
preparation by congruity ; God works first, in order of place, if not of time. 
We weakly meet him, when his secret operation has once called us. We 
are men, there is in us reason, will, capableness, which are not in a block, 
m a beast. Yet hitherto we are but corn. Our God must grind us to meal 
by his law, and then leaven us by his gospel. 

4, This is the subject. The continuance is, till the whole be leavened. 
We must preach, and you must hear the gospel perpetually, till you be 
wholly leavened : which because you cannot fully attain in this world, 
therefore you frequent the place of leavening till death. Peter doth warn 
the pure minds of the saints, 2 Peter, iii. 1 ; and Paul preacheth the law 
even to those that know the law, Eom. vii. 1. You cannot be perfect, yet 
labour to perfection. Sit not down with that pharisaical opinion. We are 
leavened enough. The more you know, the more you know your own 
wants. ' Now the very God of peace sanctify you wholly ; and I pray God 
that your whole spirit and soul and body be preserved blameless unto the 
coming of our Lord Jesus Christ,' 1 Thess. v. 23. Amen ! 



THE TWO SONS; 

OB, 

THE DISSOLUTE CONFEREED WITH THE HYPOCRITE. 



But what think you ? A certain man had two sons; and he came to the first, 
and said, Son, go work to-day in my vineyard. He answered and said, 
I ivill not: hut afterward he repented, and went. And he came to the 
second, and said liTcewise. And he answered and said, I go, sir : hut 
he went ?ioi.— Matt. XXI. 28-30. 

The priests and elders quarrel with, our Sa\dour, ver. 23, about Ms authority, 
Christ requites them, by demanding their opinion concerning the baptism of 
John. Here is question against question : the Jews appose Jesus, Jesus 
apposeth the Jews. Neither of them doth, answer the other : the elders 
could and durst not, our Saviour could and would not. Indeed, Christ's 
very question was a sufficient answer and resolution of their demand ; their 
own consciences bearing against them invincible witness, that as John's 
baptism, so our Saviour's autliority, was immediately derived from heaven. 

Well, the former question would not be answered : now Christ puts 
another to them ; if with any better success. The other they understand, 
but dare not answer ; this they dare answer, but not understand, lest 
they should conclude themselves those hypocritical sons that say they 
will, and do not, against whom heaven-gate is so fast shut that jjublicans 
and harlots shall first be admitted. ' But what think you ? ' If you dare 
not open your lips, I appeal to your hearts; your tongues may be kept 
silent, your consciences cannot be insensible. I come to your thoughts : 
' What think you 1 ' 

Inthe body of this discourse are three special members : the proposition 
of a parable ; a question inferred on it ; the application of it. The parable 
itself is contained in tlie words of my text : * A certain man had two sons,' 
«fec. The question, ver. 31, 'Whether of them twain did the will of the 
father 1 They say to him, The first.' The application concludes, * Verily I 
say unto you, That the publicans and the harlots go into the kingdom of God 
before you.' 

The parable itself shall limit my speech, and your attention for this time. 

VOL. II. F 



82 THE TWO so^"s. [Seemon XXXL 

There is an induction, ' A certain man had two sons.' A production, which 
consists of a double charge, a double answer, a double event : — 1. Here is the 
father's charge to his eldest son : ' Son, go work to-day in ray vineyard.' 
2, His answer is negative : ' I will not.' 3. His obedience was affirmative : 

* He repented and went.' So, 1. The father's command to his younger son 
was the same. 2. His answer is affirmative : * I go, sir.' 3. The event was. 
negative : ' He went not.* You hear the propositions ; assume to yourselves, 
and the conclusion will tell you whether of these sons you are. 

In the first was no show, all action ; in the second all show, no action. 
They were diametrally cross and opposite in their words and works. In 
their words, one said, 'I will not;' the other, 'I will.' In their works, the 
one did, the other did not. In the one was no promise, but a performance ; 
in the other no performance, but a promise. The first spoke ill, but did 
well ; the second spoke well, but did ill. Either was faulty, one in words, 
the other in deeds. 

L — 1. We will begin, according to our proposed method, with the father's; 
charge to his eldest son : * Son, go and work to-day in my vineyard ;' where- 
in we have, (1.) An appellation; (2.) An excitation ; (3.) An injunction; (4.) A 
limitation of time; (5.) A direction of place : — The appellation, 'son;' the 
incitation, 'go;' the injunction, 'work;' the limitation of time, 'to-day;' 
the direction of place, ' in my vineyard.' 

(1.) The ap2yellation : 'son.' God doth lay the imposition of labour upon, 
his sons. The charge of working in the vineyard belongs to a Christian, not 
only as he is a servant, but even as he is a son to God. Indeed God hath 
no son but he that serves him. David was a great king, yet the title he 
delights himself in was servant, — as appears by his doubling and varying 
the word, — which he spake not in compliment, but in sincerity of heart : 

* O Lord, truly I am thy servant ; I am thy servant, and the son of thy hand- 
maid;' and, that I may the better serve thee, 'thou hast loosed my bonds,'' 
Ps. cxvi. 16, released me from the servitude of sin. For none but free- 
men are God's servants. 

It is customable with men on earth to make difference betwdst their ser- 
vants, theif friends, their sons. Good servants we love well, yet respect as 
servants, not trusting them with the secrets of our bosoms. They know our 
commands, not counsels : to them the execution of our wills, our intentions 
to ourselves. Good friends we hold in a dearer regard : neglecting no time, 
place, or other circumstantial demonstration of our loves ; yet stiU account 
them other from ourselves, no part of our charge ; and seldom ariseth anxiety 
from any careful provision for them. But our children, as the sweet result- 
ancies and living pictures of ourselves, — a kind of eternity lent to our bodies, 
who in some sort die not whiles their offspring lives, — these we principally 
affect; and they inherit our loves and lands. There is no such difference 
with God ; aU these are one in his estimation. His servants are his friends, 
his friends his sons, and his sons are his servants. Only all the trial, whether 
we be friends or sons, stands in this, if we be servants. If thou be my son, 
work in my vineyard. The son is not exempted from doing his father's 
business. Even the natural Son of God, and that by an eternal generation, 
doth not extricate himself from tliis charge, nor shift from his shoulders 
the imposition of labour : Phil. ii. 6, 7, ' Who being in the form of God, 
thought it no robbery to be equal with God ; yet made himself of no reputa- 
tion,' ifec, induit formam servi, — took upon him the form of a servant. Christ 
so answered his mother returning from the feast, and after much search 
finding him, ' How is it that you sought me ? Wist you not that I must be 



Matt. XXI. 28-30.] the two sons. 83 

about my Father's business ? ' Luke ii. 49. So he preached to his disciples, 
' I must work the works of him that sent me,' John ix. 4. 

AVithout this, vain is the ostentation of other titles. JIany and excellent 
are the attributions which the Scripture giveth us ; as friends, children, heirs, 
&c. Host men arrogate these, as the sweet privileges of ease, honour, bene- 
fit. They imagine that facility, a soft and gentle life, is hence warranted : 
that it is glory enough to be God's friend or son. Saul wiU bo God's friend, 
if it be but for his kingdom. The Jews title themselves God's sons, that 
they may be his heirs. Whiles the door of adoption is thought to stand 
open ill the gospel, infinite flock in thither; not for love, but gain. Again, 
these stand most in affection ; and, dwelling inwardly, may with the more 
ease be dissembled. The profession of many is like the mountebank's trunk, 
which his host seeing fairly bound with a gaudy cover, and Vv-eighty in poise, 
had his trust deceived with the rubbish and stones within. 

Only service hath neither ease nor concealment allotted it, because it con- 
sists in a visible action. Many say they are God's friends, but they will do 
nothing for him. Let a distressed member of their Saviour pass by them, 
with never so hearty beseechings and pitiful complaints, they are dry nurses ; 
not a drop of milk comes from them. Call you these God's friends ? Let 
profiine swaggerers blaspheme God's sacred name ; where is their control- 
ment 1 They cannot endure a serpent, yet give close society to a blas- 
phemer ; whereas this wretch is worse than anything. For every creature 
doth praise God in his kind ; yea, the very dragons and loathsome toads 
after their fashion : Ps. cxlviii. 7, 'Praise the Lord, ye dragons, and all 
deeps.' Yet this caitiff', like a mad dog, flies in his master's face that keeps 
him. Whoso can endure tliis, and not have their blood rise, and their very 
souls moved, are no friends to God. It is a poor part of friendship to stand 
silent by whiles a friend's good name is traduced. Such a man is possessed 
with a dumb devil. If men were God's friends, they would frequent God's 
house : there is little friendship to God where there is no respect of his 
presence, nor affection to his company. Our Saviour throughly decides 
this : ' Ye are my friends, if ye do whatsoever I command you,' John xv. 1 4. 
There is no friendship where no obedience ; neither shall the rebellious ever 
hear that welcome invitation to God's feast : ' Eat, O friends ; drink and be 
merry, beloved,' Cant. v. 1. There is, then, no friend to God but his ser- 
vant. 

Some claim kindred of God, that they are his offspring. Acts xvii. 29, and 
' made partakers of the divhie nature,' 2 Pet. i. 4 ; though not really, yet 
by renovation. But we know Christ distinguished his kindred in the sjjirit 
from those in the flesh, by this mark of audience and obedience : * He that 
heareth my word, and doth it, is to me a mother, or a sister, or a brother.' 

There are that challenge a filiality : as the Jews, ' We have one Father, 
even God.' To whom Christ answers, ' If God were your Father, you would 
love me: for I proceeded forth and came from God,' John viii. 41, 42. If 
you were the children of God, you would surely know your elder brother. 
God, by the prophet Malachi, nonsuits that plea, ' If I be your father, where 
is mine honour I ' chap. i. 6. Still no good title is ours without service ; 
whether thou be friend, or kindred, or son, go and work in my vineyard. 

Casting over this whole reckoning, we find the sum this : God hath few 
friends, kindred, sons, because he hath few servants. How many have pro- 
mised good hopes to themselves, and not unlilcely to us, that they were God's 
children, against whom the gate of heaven hatli been shut for want of actual 
service ! Let men never plead acquaintance, familiarity, sonship, when God 



84 THE TWO SONS. [Sermon XXXI. 

tries them, as this son, what they will do for him, and they refuse to work 
in his vineyard. It must be the word, written on the scutcheon of every 
true Christian soldier, though the Son himself hath made him free, and he is 
free indeed — I serve. And yet some, as they presume themselves to be 
God's sons, so they assume to be his servants ; and have evidence to neither 
of these claims. They will be held God's servants, yet never did good char 
in his house. Religion is his livery, which once getting on their backs, they 
think themselves safe ; and, as many a lewd fellow doth a nobleman's cloth, 
make it a countenance and protection to their wicked lives. They may, not 
unfitly, be compared to retainers ; for as great men's retainers lightly visit 
their lord once by the year, and that at Christmas, and then rather for good 
cheer than love : so these deal with God ; come to his table at Easter, and 
then they will feast with him, that the world may take notice they belong 
to him ; which done, they bid him farewell till the next year. 

It was a worthy observation, that all sins do strive to make God serve us. 
So God tells Israel, Isa. xliii. 1 4, Servire me fecisti, — ' Thou hast made me 
to serve with thy sins.' Not only that God danceth attendance to our re- 
version, — that exposition is too short, — but God in his plentiful blessings 
doth serve our turns, which we abusing to riot, and supplying the fire of onr 
own lusts with his good fuel, we make God serve us. Which of us in this 
congregation exempts himself from that style of God's servant ? Yet how 
many here so live, as if God were rather their servant ! God blesseth the 
vintage, and hangs the boughs with abundant clusters ; he fills the valleys with ■ 
corn, that the loaden scythe fetcheth a little compass : wine is made of the 
one, strong drink of the other ; and both these cloth the drunkard sacrifice to 
his throat. That is the god he adores, and the God of heaven is fain to serve 
him. The glutton is fed liberally from God's trencher; the fowls of the air, 
fishes of the sea, all the delicates of nature, are of his providing. God thus 
serves the epicure, and the epicure his belly, PhU. iii. 19. The angry man, 
like the two hot disciples that called for fire from heaven, ordains himself 
the judge, and would have God turn his executioner. The ambitious poli- 
tician worships the chair of honour with most rank idolatry, and useth reli- 
gion as a servile arm to help him up to it ; wherein once seated, he will scarce 
thank God for his service. Thus, as Solomon saith, ' I have seen servants 
upon horses, and princes walking as servants upon the earth,' Eccles. x. 7. 
The basest drudge, lust, is highly honoured, whUes the Prince of princes 
is put to a servile office. But woe unto him that is whirled in coaches 
through the popular streets, and makes God his lacquey, and religion a foot- 
boy to run after liim ! God wiU not ever dance attendance to us ; and when 
he is once gone quite from us, we shall never be able to recover him. 

Well, sons we are, yet this appears by our services in the vineyard ; natu- 
ral proportion requires this. If God be so gracious to us, as to fetch us by 
a strong arm through death and blood from the servitude of Satan, and in a 
sweet ineffable mercy to adopt us his own children, it is fit we should return 
him obedience. 'Come out from among them, and be ye separate from the 
unclean, and I wiU receive you : and I will be a father unto you, and ye 
shall be my sons and daughters, saith the Lord Almighty,' 2 Cor. vi. 17. 
Not that our adoption doth depend upon our separation from the wicked, but, 
Jtrst, to give testimony to the world, and to our own conscience, that we are 
God's children, by refusing society — if not ciwi operatorihus, yet cum operi- 
hus tenehramni — and fellowship with the works of darkness ; secondl//, to 
shew that the mercy of God and our amendment of life must go together. 
For God gives not remission of sin without contrition for sin. Where is 



Matt. XXI. 28-30.] the two sons. 85 

forgiveness, there is also repentance. The blood and water which issued out 
of Christ's blessed side must not be parted. Every man catchcth at his 
blood, but few care for his water. The blood signifies our justification, the 
water our sanctification. We would be justified, we will not be sanctified. 
But those two cannot possibly be sundered. They came together out of his 
side, and they must be together in our hearts. God will never accept him 
for just that will not be holy ; nor acquit that soul of her sins that wiU not 
amend her life. 

So that if God have indented with us to save us as sons, we must indent 
with him to serve him as servants. ' The heir, so long as he is a child, dif- 
fereth nothing from a servant, though he be lord of all,' Gal. iv. 1. It hath 
pleased God to adopt us co-heu-s ■\\ith his blessed Son to an immortal in- 
heritance ; yet so long as we live on earth, we are but in our minority, and 
therefore difler not from servants. Though he gives us the vineyard, yet we 
must first work in it. ' Blessed is that good servant,' Matt. xxiv. 4-5, that 
ruleth the household of his aflections, and giveth due sustenance to all the 
faculties of his soul, understanding, memory, conscience. But woe to that 
' evil servant,' to whose outward misgovernment is added an inward riot, and 
heedless regard to his own lusts ! 

I have read a parable to moralise this. A great prince, intending travel 
into a far country, left his daughter to the tuition of a servant. Him he 
made chief, and set under him a controller and five serviceable guardians. 
The prince no sooner gone, but the servant falls to lust and riot ; forceth the 
lady, the controller, and the guardians to the like intemperance; which they 
refusing, he despoils her of her robes and jewels, them of their weapons, and 
turns them forth either by beggary or pillage to seek their livings. This ser- 
vant is man, God is the prince, his daughter the soul, the controller is reason, 
and the five senses the guardians. Whiles these hinder man from spoiling 
his soul with riot, he abuseth them j turns reason to madness, and makes all 
his senses instruments of wickedness. But woe to that servant whom his 
lord coming shaU find so doing ! 

I conclude this point. If thou be my son, serve me, saith God. It was 
David's holy ambition, and our happy bliss, to be the lowest drudge in God's 
family. To be a monarch of men is less than to be an underling of saints. 
Non reputes magnum quod Deo servis, seel maximum reputa, quod ipse dig- 
natur te in servicm assumere^^ — It is no ordinary favour that God Avill 
vouchsafe thee to be his servant, yet hath he made us his sons ; let us, then, 
cany ourselves as the sons of so great a prince. The children of kings, not 
only in their serious studies, but even in their recreations, bear a greater 
port, and hold a liigher intention, than the children of subjects. Their very 
sports are not so base as the object of pins and points, and such slight toys. 
Let worldlings stoop with a grovelling baseness to the trash of this world, 
and write tlieir low desires in the dust; let us remember our birth and 
breeding, — I mean our new birth and sanctification, — and carry ourselves like 
the sons of so great a king. Our work in the vineyard is a holy work, and 
God will crown it with a rich mercy : ' They shall be minOj saith the Lord 
of hosts, in that day when I make up my jewels; and I will spare them, as a 
man spareth his own son that serveth him,' Mai. iii. 17. 

In that the father chargeth his eldest son to work, I might derive a moral 
observation, and instruct some to pull back that over-partial indulgence 
which they give to the eldest. It is the fashion with us to make the eldest 
a gentleman, though the rest be left beggars. The privilege of primogeniture 

• Bern. 



86 THE TWO SONS. [Seemon XXXL 

so sweeps away all from the younger, that they are often enforced to serve 
the elder. The causes most commonly are, either an ambitious desire of en- 
hancing our names. We thmk a great many stars make not so fair a show 
as one sun: therefore join land to land, living to living, and give all to the 
eldest, not regarding whether younger Jacob be more virtuous, I speak not 
this to deprive the first-born of his right. Though God be not tied to pri- 
mogeniture, as appears by Israel's laying his right hand upon Ephraim's 
head, and his left upon Manasseh's, Gen. xlviii. 14 ; yet with men it is often 
seen that the disinheriting the eldest proves the ruin of the whole posterit;/. 
I speak only to help the others with a just and fit portion. Or, perhaps, the 
cause hereof is, a special affection we bear to one child more than to another, 
and not after their merits, but our own dotage, prefer them; as Isaac loved 
Esau, and Rebekah Jacob, Gen. xxv. 28. Or, most likely, a covetous desire 
of procuring great marriage-portions to our eldest, whom we have famoused 
for our sole and entire heirs. 

But the father here sets his eldest son to work. If an)' business be to be 
done, our custom is to impose aU on the younger, and favour the elder. It 
is enough for him to see fashions abroad. This indulgence too often turns 
to niin ; for long unrestrained wantonness, and unchidden pride, teacheth 
him at last, though his now dead father left him much lands, to carry them 
all up in his purse to London ; whence he lightly brings nothing down, but 
a few new-fangled rags, or perhaps a church on his back, and the bells at his 
heels ; as one said of the church-robber's heir with jingling spurs. Too 
many run to such riot in the April of their years, that they soon bring 
December on their houses, and sell their patrimony to some supjjlanter for 
pottage. They so toss and bandy their estates, from vanity to vanity, from 
madness to madness, till at last they fall into the usurer's hazard. And once 
lying at the extortioner's mercy by forfeit, it is as surely damned as the ex- 
tortioner himself wiU be when he lies at the mercy of the devil. The mind 
having once caught the trick of running out, is harcUy banked in. He 
that is used to a torch scorns to go with a candle. It is a good course : let 
them work in the vineyard before they have it, they will keep it the better 
when they have it. But some fathers are so dotingly kind, that they put 
themselves out of their estates to fasten them on their eldest son. Alas, 
poor men ! how few of them ever die without cursing the time when they 
made themselves slaves to their cradles ! 

The prolixity of this point shall be recompensed with the succeeding bre- 
vity of the rest. We have done with the appellation : now follows — 

(2.) The incitation : ' go.' This is a word of instigation to sedulity and 
forwardness in the service of our Father. Every son of God must be going- 
The servants under the law were commanded to eat the passover ' with their 
shoes on their feet,' Exod. xii. 1 1 ; and St Paul may seem to allude to it, 
when he bids the children of the gospel ' stand with your feet shod with the 
preparation of the gospel of peace,' Eph. vi. 15. So long as we are standing, 
there is hope we will be going. It is not permitted to us to sit down in the 
midst of our race. Christ telleth his apostles, ' When the Son of man shall 
sit in the throne of his glory, ye shall also sit upon twelve thrones, judging 
the twelve tribes of Israel,' Matt. xix. 28. But we know our Saviour dearly 
earned that voice, before he heard it from his Father, ' Son, sit thou on my 
right hand, till I make thine enemies thy footstool.' Before he heard this 
requiem, he complained that * the foxes had holes, and the birds of the air 
nests, but the Son of man no resting-place for his head.' We must so appre- 
hend God's voice : * Go, my son.' When God found Elias laid under the 



Matt. XXL 28-30.] the two sons. 87 

juniper-tree, he sends him sustenance, and bids him * arise and eat.' And 
being laid down again, the angel again ' touched him, saying, Arise and eat; 
the journey is too great for thee,' 1 Kings xix. 5-7. >Strengthen thy heart, 
O Christian ; sit not downi as if thou wert perfect, thou hast a great journey 
to go. 

Every one thinks himself God's son : then hear his voice, ' Go, my son.* 
You have all your vineyards to go to. Magistrates, go to the bench, to execute 
judgment and justice ; ministers, go to the temple, to preach, to pray, to do 
the work of evangelists ; people, go to your callings, that you may eat the 
labours of your own hands. Eye to thy seeing, ear to thy hearing, foot 
to thy wallang, hand to thy working ; Peter to thy nets, Paul to thy tents ; 
every man to his profession, accordmg to that station wherein God hath dis- 
posed us. So Origen comments upon Abraham's family, for their enter- 
taining the three angels. Gen. xviii. 6 : Senex cunit, mulier festinat, pxier 
■accelerat; nullus 2n(/er invenitur domo sapientis, — Sarah goes quickly to 
knead the flour, Abraham runs to the herd for a calf, the servant makes 
haste to dress it ; here is none idle in the wise man's family. The incitation 
gives way to — 

(3.) The injunction: ' work.' The labour of a Christian is like the labour 
of a husbandman ; whereof I have read this proverb, that it returns into a 
ring : the meaning is, it is endless ; they have perpetually somewhat to do, 
either ploughing, or sowing, or reaping, &c. Idleness is of itself against the 
law of Scripture, against the law of nature : Deus maximus invisibUium, 
inundus maximus visibilium, — God, the greatest of in\isible natures; the 
world, the greatest of visible creatures ; neither of them is idle. Plato could 
say, that sapientes majorem cum viiiis, quam cum inimicis pugnam gerunt, — 
■wise men have a greater skirmish with theu* own vices and lusts than with 
foreign swords. There is enough in every man to keep him from idleness ; 
if at least he do not prefer an unjust peace to a just war. 

For us men, and for our salvation, (such was our weakness,) came the 
Son of God from heaven, (such was his kindness ;) gave battle for us to the 
devil, and world, and all the enemies of our salvation, (such was his goodness ;) 
gave them all the overthrow, (such was his greatness.) What! that we 
should therefore sit still and take our ease 1 No, but rather to encourage 
our labour, and hearten us to a happy success. God hath so proportioned 
things and their events, that they who will rest in the tune of labour shall 
labour in the time of rest. This is our day of labour, hereafter follows our 
Sabbath of rest ; if we will loiter when we should work, we shall work when 
we should rest, and feel the eternal throbs of an ever-wounded and wound- 
ing conscience. In that other parable of the vineyard, Matt, xx., the wages 
comes not to the servant till he hath wrought in the vmcyard ; nor here the 
inheritance to the son. The idle man is the devil's cushion ; he sits on him, 
and takes his ease freely. If you would take the devil's muster-book, and 
rake hell for a rabble of reprobates, — nasty drunkards, blown swearers, stall- 
fed gluttons, — I might say of them all, as the poet of iEgistus, how he be- 
came an adulterer : In promptu causa est, desidiosus erat, — The cause is 
ready, they were idle. Work is the injunction. If you ask when and how 
long — 

(4.) The limitation of time instructs you : ' to-day.' We need not grudge 
God our labour ; it is but a day wherein we are enjoined to work : Ps. civ. 
23, ' Man goeth forth to his work, and to his labour until the evening ; ' not 
only that little part of time, the artificial day, as they call it, but even his 
whole natural day of life, till his sun set. Christ thus instructs us in his 



88 THE TWO SONS. [Sermon XXXI. 

own example, and tliat witli a must, a word of necessity : * I must work the 
works of Mm tliat sent me, while it is day : for the night cometh, when no 
man can work,' John ix. 4. The rich man, Luke xii,, had his day : which 
"because he spent in filhng his barns with corn, and not his heart with re- 
pentance, at evening was rung his soul-knell, 'Thou fool, this night shall 
they require thy soul of thee ; then whose are those things which thou hast 
provided?' Luke xii. 10. Christ spake it not with dry eyes to Jerusalem : 
' If thou hadst known, at least in this thy day, the things which belong unto 
thy peace!' Luke xix. 42. The next is God's day. This our day hath no 
morrow to work in; then Deus et dies ultionum convenient, — the God of 
vengeance and the day of vengeance shall meet together. At night we must 
give account how we have spent our day; happy are we if we can make our 
reckoning even with God; a day misspent is lost. The good Emperor Ves- 
pasian, if he had heard no causes, or done no charitable act, would complain 
to his courtiers at night, Amici, diem perdidi, — My friends, I have lost a 
day. I fear too many may say so of the whole day of their lives : I have 
lost my day. 

Time is precious ; and howsoever our pride and lusts think it, God so 
highly prizeth it, that he wiU punish the loss of a short time with a revenge 
beyond all times : the misspense of a temporal day with an eternal night. 
Every horn' hath wings, and there is no moment passing from us but it flies 
up to the Maker of time, and bears him true tidings how we have used it. 
There is no usury tolerable but of two things, grace and time ; and it is only 
blessed wealth that is gotten by improving them to the best. We brought 
with us into the world sin enough to repent of all our short day. There is 
no minute flies over our heads without new addition to our sins, and there- 
fore brings new reason for our sorrows. We little think that every moment 
we misspend is a record against us in heaven, or that every idle hour is en- 
tered into God's registry, and stands there in capital letters tUl our repentant 
tears wash it out. The Ancient of days sees us fool away our time, as if 
we had eternity before us. Harlots, taverns, theatres, markets of vanity, 
take up whole weeks, months, years ; and we are old ere we consider our- 
selves mortal. Not so many sands are left in the glass as a sparrow can take 
in her bOl, before we think we have lost much time, or perceive we have no 
more to lose. Nothing is of that nature that life is ; for it loseth by getting, 
diminisheth by increasing, and every day that is added to it is so much by 
a day taken from it. That very night which thou last sleptest hath by a 
night shortened thy life. So insensibly runs away our time, though we 
entreat it never so earnestly to slacken the pace. How fond are they that 
invent for it pastimes ! 

This limitation of the time gives us a double encouragement to our cheer- 
ful working in God's vineyard : — 

First, The shortness of our day. The saints have reckoned their time by 
days. So that aged patriarch to the Egyptian king : * Few and evd have 
the days of thy servant been.' Here it is taken in the singular number, a 
day. So, Heb. iii. 1 3, ' To-day, if ye will hear God's voice, harden not your 
hearts ;' Matt. xx. 6, ' Why stand ye here all the day idle V It is a day, a 
short day, a winter's day. And, alas ! it is but a little part of this day 
that we work. Mtdtum temporis nobis eripitur, 2ilus subducitur, plurimum 
effiuit: exigua pars est vitce quam nos vivimv^^'' — Much of our time is vio- 
lently snatched from us, more we are cozened of, most steals away insen- 
sibly ; it is the least part of our life m hich we are properly said to live. 

♦ Seu., Epist. 1. 



Matt. XXL 28-30.] the two sons. SO 

Distinguish our day into a morning, noon, and evening. Our youth, which 
is our morning, we most usually (not usefuUy) spend in toys and vanities : 
as if it were not vitium adolescenti scortari, &c., — a fault in a young man to 
wantonise, dance, drink, swear, swagger, revel. Our old age, which is our 
afteniooa, for the most part is spent in caring, trouble, and anxiety for this 
world ; our distrustful hearts still asking, How shall we do when we are old 1 
yet being so old already, that there is no possible good means of spending 
what we have. So that here remains nothing but the noon of our day. As 
Epaminondas aptly said. Young men should be saluted with Good-morrow, 
or welcome into the world; old men with Good-night, because they are 
taking theu' leaves of the world ; only men of middle age with Good-day. 
This mid-day is only left for the vineyard, and how much of it spend we in 
working there 1 

Day-labourers use not to sleep at noon ; and yet we, for the most part, 
sleep out almost half our time : other hours are wasted in eating and drink- 
ing, other in playing ; and, that is worst of all, yet most of all in sinning. 
Now, behold the great part of our day which we spend in God's vineyard. 
Let the time before our conversion be deducted ; for then we were quite out 
of the \'ineyard : we were not awake. If a sleeping man may be said dead, 
then sure a dead man may be said asleep. And, indeed, sins are justly called 
ojjerxc tenebrarum, the works of the night, not of the light : no fit actions 
for the day. So that our unregeneratc time hath stolen a great piece from 
our day. I have read of a courtier that, wearied with that few in these days 
will be wearied of, — glorious vanities, gallant miseries, — retired himself into 
the country, where he lived privately seven years. Dying, he caused this 
epitaph to be engraven on his tomb : Hie jacet Similis, cujus cetas muUo- 
rum annorumfuit: ipse duntaxat septem annos vixit; — 

* Here lies Similis, whose age 
Saw many years on tliis world's stage. 
His own accoimt is far less given. 
He says he only lived seven ; ' 

esteeming the compass of his life no longer than his retiring himself from 
worldly vanities. So it may be said of a wicked old man : JVon dm vixit, 
sed diufuit, — He hath not lived long, but been long upon the earth. After 
this rule many good men have reckoned their years : not from the time of 
their birth, but of their new bhth ; accounting only from that day when 
they were supernaturally born again, not when naturally born into the 
world : as if all that time were lost which an unsanctificd life took up. 

Secondly^ That other heartening to our cheerful labour is, that when this 
short day is ended, our rest shall be eternal. Death shall deliver us of 
this travel ; and a life shall foUow it, as uncapable of pains-taking as it is of 
pain-suffering. ' Blessed are they that die m the Lord, for they rest from 
their labours, and their works follow them,' Rev. xiv. 13. Our labour in 
the vineyard is not lost : it is written m heaven ; and when our souls ascend 
thither, it shall meet us at the gate with joy. A man s good deeds are in 
heaven before him ; he that will not forget us, lets not one of them slip from 
his notice, or evade his memory. No good work is meritorious, yet none 
transient. God that loves not us for our good deeds, will love our good 
deeds for us. The person being justified in Christ, the sanctified work shall be 
had in remembrance. We rest now one day m seven ; but then, our Sabbath 
shall be more dehghtful, our rest more joyful, our temple heaven, our songs 
and psalms, hosannas and hallelujahs, and the continuance of all, eternity. 



00 THE TWO SONS. [SeEMON XXXI. 

(5.) The time of our -working is not only confined, but the place defined ; 
this is the last cu-cumstancc of the charge : the direction of i^lace, ' in my 
vineyard.' 

Not in the wilderness of the world, nor in the labyrinth of lusts, nor in 
the orchard of vain delights, nor in the field of covctousncss, nor in the house 
of security, much less in the chamber of wantonness, or tavern of dranken- 
ness, or theatre of lewdness ; but in my vineyard : do my work in my vine- 
yard. We must not only be doing, but be doing what we ought. True 
obedience is a readiness to do as we are bidden. It is an everlasting rule 
that Paul gives : Kom. vi. 16, ' His servants ye are to whom ye obey.' The 
centurion so describeth his good servant : ' I bid him do this, and he doeth 
it.' It is only a laudable deed that hath in it bene as well as honum. Many 
can take no pains unless the devil set them on work. They must be their 
own carvers in their employment, or they wUl sit idle. God sends them to 
his vineyard, and when he comes, finds them in the market, perhaps in a 
theatre, in a dicing-house, in a drinldng-house. Let them appoint them- 
selves their task, and God cannot have better servants; let him give the 
direction, and he cannot possibly have worse. So a man may work, and be 
over-diligent, yet have no thanks for his labour. 

God scorns that the world or the flesh should set down rules how he will 
be served. He never made the devil his steward, to appoint his sons to 
their task. The king having made positive laws and decrees whereby he 
will govern either his public or private house, his kingdom or family, dis- 
dains that a groom should contradict and annul those, to dignify and 
advance other of his own fiction. Paul durst not ' confer with flesh and 
blood,' Gal. i. 1 6, when God had imposed on him an ofl&ce. That obedience 
of Abraham, which was so highly praised, was punctually dependent on 
God's command. He is a sorry servant that, on the first bidding, runs away 
without his errand. There is a generation of men that are too laborious : 
curious statesmen in foreign commonwealths, busy bishops in others' dioceses, 
scalding their lips in their neighbour's pottage. This is an ambitious age of 
meddlers ; there are almost as many minds as men, sects as cities, gospels 
as gossips : as if they laboured the reducing of the old chaos and first in- 
formity of things again. So the foxes do without labour make spoil of the 
grapes ; and these endeavours do not help, but hurt the vineyard. Painful- 
ness is not only required, but profitableness. Otherwise, as it is said of the 
schoolmen, they may magna conatu 7iihil agere, — take great pains to no pur- 
pose. The wise Ordinator of all things hath so disposed us in our stations, 
that in serving him, we serve one another. Axid it is an habitual part even 
-of our Liberty, that ' by love we serve one another,' Gal. v. 13. That byword, 
* Every man for himself, and God for us all,' is uncharitable, ungodly, and 
impugneth directly the end of every good calling, and honest land of life. 
The good son, then, must observe — what "i when ? tvhere, or how ? WTiat ? 
fivorh. When? to-day. Where, or how? in God' s vineyard ; \sk)0\iiXm^ in ?i 
lawful vocation lawfully. 

The particular instances of the charge have been discussed ; the general 
-doctrine or sum is this : God hath given every one of us, besides our par- 
ticular, a general calling of Christianity. The working in his vineyard is 
expounded by that chosen vessel : ' Work out your own salvation with fear 
and trembling,' Phil. ii. 12. There is no action but hath liis labour; and 
the proportion of it difi'ers, and is made less or more accorduig to the Avill of 
the agent. WTiatsoever difficulty there is, ariseth rather from the doer than 
from the work. What we do willingly, seems easy. Some can follow their 



ilATT. XXL 28-30.] THE TWO SONS. 91 

dogs a wliole day in the field with delight, upon whom, if authority should 
impose the measuring so many paces, how often would they complain of 
weariuess ! Let good-fellows sit in a tavern from sun to sun, and they think 
the day very short, confessing (though insensible of the loss) that time is a 
lif^ht-heeled runner. Bind them to the church for two hours, and you put 
an ache into their bones, the seats be too hard : now time is held a cripple, 
and many a weary look is cast up to the glass. It is a man's mind that 
makes any work pleasant or troublesome. 

The voluptuous man swaggers, bezzles, dances, riots ; and scornfully laughs 
at the sneaking earth-worm, that is ever carrying loads of earth to his hole, 
sweating and groaning under the burden ; and applauds his own "ftit for 
choosing such ease. The covetous, that is ever carking and vexing for the 
world, pitifully derides the voluptuous ; and judgeth his banquets too costly, 
his clothes too superfluous, his sports and revels too troublesome ; svhiles 
himself hath only cuUed out the easy and happy living. Thus conceit can 
make difficult things facile, and light ponderous. The true Christian is all 
this while hearing the word, or praying, or meditating, or following his honest 
profession, (which both the former imagine burdensome,) and knows his life 
to be only blessed and comfortable ; accounting the covetous man's gain a 
loss, the voluptuous man's disport a punishment. 

The way to heaven is one and the same, to all m itself alike ; though some 
make it to themselves more tedious by their own unwillmgness. The same 
yoke more troubles the unyielding neck than the patient. Dii laborantibus, 
&c. We pay no price to God for any good thing but labour ; if we higgle 
in that, we are worthy to go without the bargain. A little loitering doth 
often no little hurt ; he that rows against a violent stream, by neglecting a 
.stroke or two, is borne down a great way suddenly. Honest labour is a good 
companion, and beguiles tlie time, as society doth a tedious way. The ■wise 
man thinks those hours only go merrily down that are spent in domg good. 
But take we heed, that as our hands be not idle, so our works not vicious. 
The prophet speaks of some that are so far from slothfulness, that they 
' imagine mischief on their beds, and rise up early to practise it,' ]\Iicah ii. 1. 
He that forbears idleness, and falls to lewdness, mends the matter as the 
unskilful chirurgeon did his patient's leg : when it was only out of joint, he 
broke it quite in pieces. 

2. The charge is ended : the next point objected to our consideration is 
the son's answer, * I will not.' 

We have not been so long about the charge, but the son is as short in his 
answer ; ' I will not.' A very strange speech of a son to a father : Nolo, 
' I wUl not go.' 

Hei-e is no irresolute answer ; no halting between two opinions, as the 
Jews did in the days of Elijah, betwixt God and Baal. No lukewarmncss, 
as Laodicea, Rev. iii. 1-5 ; which was neither hot nor cold, and therefore in 
danger to be spewed up, as an offence to God's stomach. He is none of 
those neuters, that walk to heaven with statute legs. None of those fools, 
that onwards their journey to heaven stand in a quandary whether they 
should go forward to God or backwards to the world. He is not a tottering 
Israelite, but a plain Jezreelite ; strainmg his voice to the highest note of 
obstinacy : Nolo, ' I will not go.' 

He was no hypocrite : here is no dissembling carnage of the business ; as 
if his father would be pleased with good word.s, or that terms smoother 
than Jacob coxUd countenance rebellion rougher than Esau. He speaks his 
thought ; fall back, fall edge : ' I will not go.' He was not like that guest 



92 THE TWO SONS. [Sermon XXXI. 

whom the hermit turned out of doors after his charitable entertainment, be- 
cause he perceived that he could warm his cold hands with the same breath 
wherewith he cooled his hot pottage. 

' 'Twas strange, he thought, 
Both hot and cold could from one mouth be bi-ought.' ^ 

This son's breath was stone-cold ; as if no spark of piety, or ember of 
natural duty, lay on the hearth of his heart to warm it ; Ifolo, ' I will 
not go.' 

He was no Papist sure : for the Lovanian reservation, Jesuitical equivo- 
cation, or mental evasion, were not rules entered into his grammar. Those 
spurious, bastard, enigmatical positions, — abortive births, which are called 
pice fraudes, — those smothered affirmations, and devilish cozenages, were not 
taught him ; he never saw the Jesuits' College, nor heard Satan dispute in a 
friar s cowl ; he is blunt and plain, and puts his father out of all doubt : Nolo, 
' I will not go.' 

He was no lawyer, that is palpable : here be no demurs, nor pausing on 
an answer ; perhaps fearing a further solicitation, he goes roundly to work, 
and joins issue in a word : ' I vdU not go.' 

He was no talkative fellow : that to every short question returns answer 
able to fill a volume ; with as many parentheses in one sentence as would 
serve Lipsius all his life. I have read of two sorts of ill answers. Come to 
one of them, and ask where his master is : he replies. He is not within ; and 
goes his way, not a word further. Demand so much of another : he answers, 
My master is gone to the Exchange, to talk with a merchant of Turkey, about 
the return of a ship which went out in -April, laden with, &c. ; a voluble, 
tedious, headless, endless discourse. This son is one of the former ; he doth 
not trouble his father with many words : he is short with him, as if he 
wanted breath, or were loath to draw out the thread of his speech too long : 
Nolo, ' I will not go.' 

He was no complimenter : he does not with a kissed hand, and cringing 
ham, practise his long-studied art of compliment ; and after a tedious antic 
of French courtesies, sets his tongue to a clinkant tune. No ; he deals per- 
emptorily, proudly, impudently, desperately : Nolo, ' I will not go.' 

Excuses might have been quickly ready, if he would as willingly have lied 
as have disobeyed. He might have said with the sluggard, ' There is a lion 
in the way, there is a bear without ;' terror stands at the door : or, My 
head aches, I cannot work : or. The vineyard is in good case, and needs no 
dressing : or. It is too far thither ; as Jeroboam jileaded : or, I want skill to 
work in it : or. Thou hast servants enow, lay this task on them, and sjDare 
thy son : or, If thy son must do it, burden the younger with it ; I am thy 
eldest son, and privileged by primogeniture. No ; he hath no desire to shel- 
ter his disobedience under the boughs of excuses ; he had rather sj)eak his 
mind freely : Nolo, ' I will not go.' 

Here is the picture of one thrusting away obedience with both hands, 
and renouncing goodness, as the Gergesenes did Christ, Matt, viii., when 
they thrust him out of their coasts ; as if they had told him that he was no 
guest for Gergesenes, for his severe laws and their secure lives could never 
cotton. Would you have some matches set by this son 1 Stephen tells the 
Jews, Acts vii. 51, 'Ye stilf-necked and uncircumcised in heart, ye do always 
resist the Holy Ghost.' David speaks of some that * cast the laws of God 
behind their backs,' Ps. 1. 17; as a man throws a thing behind him in scorn, 
being an eyesore unto him. Job brings in the wicked saying to the Almighty, 



Matt. XXI. 28-30.] the t-wo sons. 95 

* Depart from us, for we will none of thy ways,' chap, xxi. 14. Israel returns 
God's mild admonitions with ' There is no help ; no, for I have loved stran- 
gers, and after them I will go,' Jer. ii. 25 ; and, ver. 31, ' We are lords, we 
will no more come unto thee.' Here be matches and parallels to this son. 

It is generally customable with us to justify ourselves, and rather than 
our ulcerous blains and putrefying sores should be exposed to sight and 
censure, we will double sin, and bind iniquity to iniquity, by concealing it. 
If there be any bush in Paradise, the sons of Adam have learnt of their father 
to shroud themselves under it. Either by covering it with a lie, as Gehazi 
to his master Elisha, ' Thy servant went no wliither.' Or by colouring it with 
pretences, as Saul : Not I, but ' the people, saved,' not the worst, but ' the 
best of the cattle,' not for our own private uses, but ' for sacrifice to the 
Lord.' What a gradation of holy pretences is here assumed ! Or by tran.s- 
lating it from ourselves, as Adam : Not I, but ' the woman ;' nay, ' the 
woman which thoit gavest me ;' and so by rebound casting the fault on God. 
But here is rebellion unmasking herself, and shewing her ugly visage to the 
world with an immodest impudence ; a protestation, a prostitution of the 
heart to all manner of impiety : Nolo, ' I will not go.' 

3. You hear his answer : let us examine whether we can find any better 
comfort in the event. ' But he repented and went.' 

We say the second thoughts are most commonly the better. For all his 
big words, his stomach comes down. If I may take leave to gloss it, he 
could not want motives of humiliation to repentance, of excitation to obedi- 
ence, if his recollected understanding did consider — (1.) The person com- 
manding ; (2.) The charge ; (3.) Himself, the party charged. 

(1.) Fater est qui genuit, joavit, educavit. It is his father, that bred him, 
that fed him; and therefore, /in-e ^j«<er?io, by the right of a father to his 
begotten child, might command him ; neither should his obedience be forced 
formidine j^cence, as slaves execute their master's Avill for fear of the whip. 
But he is to be drawn jxireJitis amove, with those soft and silken threads of 
inducement which love gently leads on. 

(2.) The charge is not burdensome, nor unbecoming his worth, if he stood 
upon it. It is no base drudgery, as, Feed the ox. Hold the plough ; which no 
good son refuseth at his father's bidding. It was the fairest business his 
father could set him about — Work in the vineyard. 

(3.) Himself, though a son, though the eldest son, must not live idle. 
There is nothing more tedious to a noble spirit than to do nothing. There 
is neither orb, nor star, nor mind, nor eye, nor joint that moveth not. This 
is not all : it inures his heart to obedience, as well as his hand to diligence ; 
it procures his father's blessing, inflames his affection ; and for a bountiful 
conclusion, shall possess him of his heritage. His father v.'ill give him the 
vincj'ard he wrought in. 

Our Father in heaven gives every one of us the same charge. He sends 
us to liis vineyard, his church, and bids us work there ; glorify his name, 
edify oiu: brethren, and assure our own salvation. There is no precept in 
the .whole book of God but enjoins this. Perhaps we have not so blas- 
phemously answered with our tongues, Nolumus, — ' We will not go,' we will 
not do it. But our lives have spoken it : and they make as loud a noise in 
his ears that hears the heart as easily as the lips. Our conversations speak 
it ; we actually deny it. 1 would to God our refusal were not too demon- 
strative. Oh, let us reclaim our impudent and refractory renegations, by a 
serious meditation of the former circumstances ! 

(1.) The commander is the Lord Almighty, that commands heaven, earth, 



94 THE TWO SONS. [Sermon XXXL 

jincl hell ; and our benign and merci-ful Father. He must be obeyed, his 
will must be done : either by thee willingly, or constrainedly upon thee. 
There was never any Cain or Esau, Ahithophel or Jezebel, Julian or Judas, 
but did the will of God, though they went to hell for their labour. The 
signed wiU of God may be disobeyed, his eternal decrees cannot be crossed. 
What thou must do, do willingly. Fata vokntem ducunt, nolentem traliunt. 
God gently leads thee coming, but drags thee on withdramng : we say, a 
noble disposition ducitur, non trahitur. It is our Father's charge, let our 
obedience be cheerful. Let the wicked quake at his thunder, the sweet dews 
of his mercies mollify our hearts. It is for slaves to do nothing but for fear 
of present plagues, and the horror of future damnation ; but Paul persuades 
Christians 'by the mercy of God,' Rom. xii. 1. If that argument prevail 
not with us, we are unworthy the name of his sons. If the tender com- 
ijassion of our loving Father, and the heart-blood of our elder Brother, Jesus 
Christ, cannot make our feet quake to enter forbidden paths, and our hands 
tremble when we put them forth to wicked actions, our souls are in a despe- 
rate case. Think, think, it is thy Father that commands. 

(2.) The service required is easy, pleasant, comfortable. The devil im- 
poseth on his slaves a heavy work, and a more heavy wages. His work is 
true drudgery (let not flesh and blood sit judges) : the vexation of covetous- 
ness, the misery of ambition, the sickness of ebriety, the poison of lust, the 
pining of malice, and the sting of conscience wrapt up in the honey of carnal 
delights, are baseness and most sordid slavery. His wages is worse : ' The 
wages of sin is death.' Such a death as the severing of the body from the 
soul, compared with the separation of the soul from God, is of a far vaster 
difference than the ache of a finger and the most horrid torments of the 
wheel. Well were it for his slaves if they might for ever go unpaid. But 
this work is sweet and delectable : hearing, reading, praying, singing, doing 
the works of piety, of pity; can we imagine a fairer business, if at most it 
may be called a work 1 

(3.) The reward is infinitely transcendent : when we have laboured in the 
vineyard, we shall have the vineyard. ' Work out your salvation,' and take 
your salvation. Those that have honoured God, God will honour. It is his 
mercy not to let any of our poor services to him go unregarded, unrewarded. 
In this event, there is, first, a word of retraction ; secondly, a word of 
reversion ; thirdly, a word of proceeding. He was going on to hell roundly : 
this but interrupts him and stops his course. He begins in cool blood to 
pause and think upon it. His answer (and when he answered, his purpose) 
was, ' I will not go.' Yet here is a but that recollects him. After a little 
gathering up his spirits, and champing on this bit of the bridle that checked 
him, this but, he falls to be sorry for what he had spoken, and in direct 
terms to repentance. Lastly, when sorrow had well humbled him, and his 
wild spirits grew tame, he delays the time no longer, but falls i:astantly to 
his business : ' he went.' Faith taught him that his father was merciful, 
and would forgive his disobedient language, upon the true remorse of his 
conscience, especially when he came and found him ' working in the vine- 
yard.' 

But — That which stops his lewd course is a serious consideration of his 
folly. This veruntamen, like an oar, turns the boat another way, and saves 
him from the rock, and inevitable shipwreck, whereinto he was running his 
vessel. It is a gasp that recovers his swooning soul, when there was little 
hope of life left. He had died if this but, like a little aqua vita;, had not 
fetched him back. 



Matt. XXI. 28-30.] the two soxs. 9j 

It is a blessed msclom of the sotiI, an antidote, or at least good ph^ysic for 
temerity, to consider our ways. He that goes on without a serious thousht 
of a quid feci ov facturus sum, precipitates his soul to ruin. The royal pro- 
phet so recalls and snibs himself : ' I thought on my ways : and turned my 
feet unto thy testimonies,' Ps. cxis. 59. 

He repented. — They go far that never return. "We heard this son at 
the highest stair of rebellion, now behold him descending by degrees : * he 
repented and went;' and it may be supplied, ' he wrought.' Those that to 
man's judgment and help are inextricably wrapped in the devil's snares, the 
Lord can easily unwind and set at liberty : not seven devils in one, not a 
whole legion in another, not all the prmcipalities and powers of darkness in. 
a third, can hinder repentance of sin, and mercy to repentance, when God" 
will bestow them. Kiss we the feet of his goodness, that can heal when the 
case is desperate : a woman bowed down with an infirmity eighteen years, 
Luke xiii. ; a man thirty-and- eight years bedrid, John v. There is no heart 
so obdurate but the blood of Christ, when it shall please God to apply it,. 
can mollify it. 

Let this keep us from despairing of their salvation whom we see, for the 
present, given over to licentiousness. The prodigal returns home, the lost 
sheep is found, the dying thief is converted, this rebellious son is brought 
to repentance. Then, sin and spare not, says the libertine ; there will be hope 
even to the last. But the mouth of this wickedness is soon stopped. Qui 
semper dat pcenitenti remissioneni, non semper dot pieccanti poenitentiam, — 
Who always gives remission to him that repents, doth not evermore give 
repentance to him that sins. God hath promised forgiveness to him that 
converts ; his oath hath confirmed thi.s, and the blood of Christ hath sealed 
it. But hoc opus, hie labor est, how shalt thou be converted if God ■with- 
holds his gracious Spirit 1 This promise binds thee to repentance as well as 
God to mercy. But where grows that herb of grace that thou mightest 
gather it ? ' Convert thou me, O Lord, and I shall be converted.' The faults 
uf the samts are therefore recorded ; not to encourage our falling, but to com- 
fort us when we are down. He that shall hearten himself to offend by their 
example, makes the same sin in him presumption which was in them infirmity. 
So, beholding a man falling by misfortune from some high bridge into a 
deep water, and yet scape drowning, go and precipitate thyself in, to scape 
after the same fashion ! It is dangerous tempting of God's mercy. 

He went. — Sorrow for the evil past was not sufficient ; he must amend 
his future life. It is not enough to be sorry that he had loitered ; he must 
now labour in the vineyard. It is often seen that the more j)erverse a sinner 
hath been, when he repents he proves the sounder. AVhen this son grew to 
be good, he was good indeed. The prophet Jeremiah brings in Ephraim, 
saying, ' Surely after that I was turned, I repented ; and after that I was 
instnicted, I smote upon my thigh : I was ashamed, yea, even confounded, 
because I did bear the reproach of my youth,' chap. xxxi. 19. Paul had 
long been a loiterer, but when he began once to run in the right path, he 
overtook them all ; and he that confessed himself ' born out of due time,' yet 
doth withal acknowledge that he was ' in labours more abundant than they 
all,' 1 Cor. XV. 8, 10. Mary Magdalene, being emptied of her seven de^-ils, 
is testified by Christ ' to love much, because many sins were forgiven her,' 
Luke viL 47. Zaccheus had long been a covetous extortioner, but when 
Christ and salvation came to his house, to his soul, how rich was his con- 
version ! ' Behold, half of my goods I give to the poor ; and if I have 
"Wronged any man, I restore liim fourfold,' Luke xix. 8. As if he would 



96 THE TWO SONS. [Sermon XXXI. 

make haste to unravel that bottom of sin which he had been so long in 
winding up. 

Thus I have shewed you a precedent of repentance ; shew me a sinner that 
follows it : one Sabbath-breaker that oifers to redeem God's holy time he 
hath abusively lost ; one encloser that will throw open his unjustly taken-in 
commons ; one extortioner that returns his thefts, — his usuries, I should say, 
but sure I did not mistake. We say, We will not ; and indeed we do not. 
Repentance must not look in at our gates. We are not humbled to this day. 
God must lay us panting upon our bed of sickness, drink up our bloods, and 
raise our sins, like dust and smoke, in the eyes of our consciences, before we 
will be moved. Till then we bear our perjuries, blasphemies, oppressions, 
frauds, those unsupportable burdens, like cork and feathers upon our shoul- 
ders, without any sensible pressure. God touch our hearts, that we may 
' repent, go and work in his vineyard ! ' 

II. We have done with the dissolute, and are fallen now upon the hypocrite. 
But he hath been so liberally described in The White Devil, that I wUl only 
now present him, and let him go. This second son hath also his charge ; 
which because it is the same with the former, I lightly pass over. Only 
observe, that the Father commands every son to work. There must be no 
lazy ones in God's family. Adam, even in his innocency. Gen. ii. 15, was 
not permitted to sleep in the sweet bowers only, or to disport himself in the 
cool and pleasant walks, but he was bidden to dress the garden. But in the 
next chapter, when he had sinned, then labour was laid on him as a curse, 
chap. iii. 1 9. He and all his generations must earn their bread in the sweat 
of either brow or brain. There must be no ciphers in God's arithmetic,* no 
mutes in his grammar, no blanks in his calendar, no dumb shows on his stage, 
no false lights in his house, no loiterers in his vineyard. 

The charge of the father requires also this son's answer : ' I go, sir.' He 
gives his father a fair title, y-d^n, ' lord,' or ' sir,' as if he acknowledged to 
hini most submissive reverence ; words soft as butter, but the deeds of war 
are in the heart. Many can give God good words, but verba rebus jjroba, 
saith the wise philosopher; appeal from their lips to their lives. And you 
shall find these two differ, as it is seen in some taverns : there are good sen- 
tences upon the walls, Watch, Be sober. Fear God, &c., where there is nothing 
but blasphemy, ebriety, and unmeasurable rioting in the room. Our times 
have lighted on a strange flashing zeal in the tongue ; but it is a poor fire of 
zeal that will not make the pot of charity seethe. Our profession is hot, but 
our hospitality cold. These men are like a bad mill, that keeps a great 
clacking, but grinds no grist. ' What hast thou to do to take my covenant 
in thy mouth, seeing thou hatest instruction in thy heart?' Ps. 1. 16. The 
hen, when she hath laid an egg, straight cackles it, which causeth it instantly 
to be taken from her. But here is one cackles when he has not laid, and 
God coming, finds his nest empty. This is to fry in words, freeze in deeds ; 
to speak by ells, and work by inches ; to promise mountains, and biing forth 
ridiculous mole-hills. A bad course and a bad discourse agree not. Words 
are but vocal interpreters of the mind, actions real ; what a man does we 
may be sure he thinks, not evermore what he says. Of the two, give me 
him that says little and doth much. WHl you examine further who are Uke 
this son ? They that can say here in the temple, ' Lord, hallowed be thy 
name ;' scarce out of the church-doors, the first thing they do is to blaspheme 
it : that pray, ' Thy will be done,' when wdth all their powers they oppose 
it : and, ' Incline our hearts to keep thy laws,' when they utterly decline 

* D. Boys : Postilla. 



Matt. XXI. 28-30.] the two sons, 97 

themselves. These are but devils in angels' feathers, stinking dunghills 
covered with white snow, rotten timber shining in the night; Pharisees' 
cups, ignes fatui, that seem to shine as fixed in the orb, yet are no other 
than crude substances and falling meteors. You hear how fairly this 
younger brother promiseth; what shall we find in the event? But 'he 
■went not.' 

What an excellent son had this been if his heart and tongue had been cut 
out of one piece ! He comes on bravely, but, like an ill actor, he goes halt- 
ing ofi". It is not profession, but obedience, that pleaseth God. * Not every 
one that saith unto me, Lord, Lord, shall enter into heaven ; but he that 
doth the will of my Father which is in heaven,' Matt. vii. 21. There are 
three things that cozen many, because they are preparatives to obedience, 
but are not it : Some intend well, as if the blast of a good meaning could 
blow them into heaven. Others prepare and set themselves in a toward- 
ness ; but, like the George, booted and spurred, and on horseback, yet they 
stir not an inch. Others go a degree further, and they begin to think of a 
course for heaven : for a Sabbath or two you shall have them dihgent church- 
men ; but the devil's in it, some vanity or other steals into their heart, and 
farewell devotion. AU these are short, are nothing, may be worse than no- 
thing ; and it is only actual obedience that pleaseth God. Beloved, say no 
longer you wiU, but do ; and the ' doer shall be blessed in his deed,' James 
i. 25. Which blessedness the mercies of God in Christ Jesus vouchsafe us ! 
Amen. 



.VOL. II 



MAJESTY IN MISEEY; 

OB, 

THE POWER OE CHEIST EYEN DYITO. 



And, heliold, the vail of the temple ivas rent in twain from, the tojy to the 
bottom ; and the earth did quahe, and the ivcks rent ; and the graves 
xvere opened; and many bodies of mints which slept arose — Matx. 
XXVII 51. 

In the lowest depth of Christ's humiliation, God never left him without 
some evident and eminent testimony of his divine power. He hangs here 
on the cross dying, yea, dead ; his enemies insulting over him. Where is now 
his God ? ' If he be able to save us, let him save himself.' He bears not 
only the wrath of God, but even the reproach of men. Yet even now shall 
his divinity appear, and break like a glorious sun through these clouds of 
misery. He rends the vail, shakes the earth, breaks the stones, raiseth the 
dead. 

These two verses stand gloriously adorned with four miracles : — 

1. ' The vaU of the temple was rent in twain.' You will say, perhaps the 
substance of it was not so strong but an easy force might rend it. But, 
ver. 50, Christ was dead before, or died at that very instant. It was above 
nature that a dying, yea, a dead man, crucified in so remote a place from it, 
should rend the vail within the temple. 

2. ' The earth did quake.' Say the vail was of less substance, yet the huge 
body of the earth will try a man's strength. In vain should silly man con- 
tend with that which shaU devoiur him. He cannot move the earth, the 
earth shall remove him, from walking ahve on it, to lie dead in it. Behold 
the power of Christ : terram movet, he makes the vast body of the earth to 
tremble. 

3. ' The rocks rent.' Will any yet say, natural causes can shake the earth ? 
Then let their malicious cavil be choked with this third miracle beyond ex- 
ception : he breaks the stones, not little stones, but huge, massy rocks. 

4. Lastly, to stop the mouth of all adversaries to his divine power, he 
raiseth up the dead. Suscitare mortuos d septdchro, is only proper to God. 
* No man can give a ransom to God for his brother, that he should live for 



Matt. XXVII. 51.] majesty in miseky. 99 

ever, and not see corruption,' Ps. xlix. 7, 9. How much less, when he is 
dead, recover him to life again ? Here was the finger of God. Now to pro- 
ceed in order with the miracles : — 

FiEST Miracle : ' The vail of the temple,' ifcc. — This vail was the parti- 
tion betwixt the sanctum sanctorum and the sanctum, as it might be the 
upper part of the choir. ' Into this went the high priest alone once every 
year, not without blood, which he offered for himself, and for the errors of 
the people,' Heb. ix. 7. By the rending of this vail were many things pre- 
signified : — 

1. This serves for a confirmation of that Christ spoke on the cross ; ' It is 
finished.' The rending of the vail doth actually echo to his words, and ui- 
deed fulfils them. Here is an end put to all the sacrifices and ceremonies 
of the law. In the New Testament is one only real and royal sacrifice, 
Christ crucified. This was that object whereunto aU those rites looked ; and 
to them all there is now given a consummatum est. So that now ceremonia 
mortua, lex mortifera, — ceremonies are dead, and the law of them deadly. 
Novum Testamentum latet in veieri, Vetus j^citet in novo. The gospel lay 
hidden under the law, the law is complete in the gospel. ' Now, after that 
you have known God in his gospel, how turn you again to the weak and 
beggarly elements, whereunto you desire again to be in bondage l ' Gal. 
iv. 9. God's service is now simple and plain : ' in spirit and truth,' John 
iv. 23. 

Christ is said to be ' the end of the law : ' the moral law he kept himself 
sincerely, and satisfied for our breaches of it thoroughly. The ceremonial 
was referred to him, performed of him, fulfilled in him, extinguished by him. 
They had all vigorem a Ghristo, relationem ad Christum, consumviatlonem in 
Christo. He gave them theu' beginning, he hath also given them their end. 
The vaU rent, to witness the canceUuig of that ritual obligation. ' Christ 
hath blotted out the hand-miiting of ordhiances that was against us, nailing 
it to liis cross,' Col. ii. 14. That moment was their last gasp, they expired 
with Christ. But did all ceremonies then utterly die ? No ; some were 
typical, prefiguring Christ : those are dead. Some are for decency and order, 
adminicula devotionis : these are not dead. The law of Jewish ceremonies is 
abolished, but some must be retained. Christ came not to dissolve order. 
Men consist of bodies as weU as souls ; and God must be served vAi\i both. 
Now bodies cannot serve God without external rites ; the spouse of Christ 
cannot be without her borders and laces. Of necessity there must be some 
outward observances, but thus qualified : that they be for number few, for 
signification plain, for observation simple ; far from ostentation, further from 
superstition. Christ's spouse must not flaunt it like a harlot, but be soberly 
attired like a grave matron. Ceremonice quasi caremoniw; uxmts, iX carendo ; 
as it were ordained to supply the defects of our nature. Because we could 
not serve God in that simplicity we ought, therefore we have these helps. 
Hence it is that the nearer to perfection the fewer ceremonies ; as it were, 
the more light the less shadow. In the law were abundant ceremonies, in 
the gospel far fewer, in heaven none at all. 

This condemns the church of Rome for a glorious harlot, because she loads 
herself with such a heap of gaudy ceremonies ; and their mass for mere 
idolatry, which they believe to be a real propitiatory sacrifice of Christ, made 
by the priests for the sins of quick and dead. This is to buUd up the vail 
here rent in pieces, and to accuse Christ of falsehood in his consummatum est. 
Is an end put to them, and shall they still retain them ; yea, obtrude them 
as prmcipal parts of God's service ; yea, worship them; yea, bind men's con- 



100 MAJESTY IN" MISERY. [SeEMON XXXII. 

sciences to them, on pain of damnation ? Therefore they are liable to the 
censure of Augustine, who calls such impios sepulturcE violatores, — diggers 
into the graves of the dead for putrefied and rotten relics ; yea, to the judg- 
ment of God, who saith, ' If ye be dead with Christ from the rudiments of 
the world, why, as though living in the world, are ye subject to ordinances, 
after the commandments and doctrines of men 1 ' Col. ii. 20, 22. They will 
say, Dicit Papa, sanxit concilium, — Thus saith the Pope, thus decrees the 
councU ; but we, Dixit Dominus, non Donatus, — we hear what the Lord says 
in his Scripture concerning the law of ceremonies. 

2. The second thing signified by the rending the vaU is this : the holy 
of holies figured the third heaven, where God sheweth himself in glory and 
majesty to his saints. Solomon's temple had in it three courts : an outer 
court, whereinto the people were admitted j an inner court, wherein only the 
priests and Levites entered ; an inmost of all, whereinto the high priest alone 
entered, and that but once a-year, and this was called sanctum sanctorum. 
So there is a threefold heaven — ccelum elementarium, stellatum, gloriosum. 
First, the elementary heaven, wherein are clouds, winds, rain, dew ; and the 
birds are called the birds of heaven, that is, of this elementary heaven. The 
second is the starry heaven ; so the sun is said to ' go from the end of 
heaven, and his circuit unto the ends of it,' Ps. xix. 6. The last is the glori- 
ous heaven, the habitation of God himself; and this was signified by the 
holy of holies. The vail signified the flesh of Christ ; the rending of the 
vail, the crucifying of Christ ; by this is made an entrance into that sanctum 
sanctorum, the heaven of glory. So expressly : Heb. x. 19,' Having there- 
fore boldness to enter into the hoKest by the blood of Jesus, by a new and 
\vfmg way, which he hath consecrated for us, through the vaU, that is to say, 
his flesh.' Heaven-gate was shut up by our sins ; none but our highest and 
holiest Priest had passage thither : but he rent the vail, sufi"ered his body to 
be torn by death, that he might give us an entrance. Paul, speaking of the 
legal use of that holiest place in the temple, saith thus, ' The Holy Ghost 
this signifying, that the way into the holiest of all was not yet made mani- 
fest, while as the first tabernacle was yet standing,' Heb. ix. 8. But now, 
by Christ's rending the vaU, patet alti janua coeli, — the way of salvation is 
opened. Let this reach forth to us two comforts : — 

Comfort 1. — There is no fear to be shut out of heaven if thou have faith 
in Christ; for to thee is the vaU rent, the separation is abolished, Christ is 
crucified. For so, saith St Peter, ' an entrance shall be ministered unto you 
abundantly into the everlasting kingdom of our Lord and Saviour Jesus 
Christ,' 2 Pet. i. 11. Indeed, to unbelievers and hj^pocrites, to worldly wolves 
and luxurious goats, the vaU is up stUl. How should they enter the sanctum 
sanctorum, that never approached the sanctum ? How shall they see the glory 
of God, who would never entertain the grace of God? No; to these there 
are inaccessible bars, and cherubims with flaming swords, to forbid then" en- 
trance. But to every good and faithful servant the vail is taken away ; and 
Christ says, ' Enter thou uito the joy of the Lord,' Matt. xxv. 21. 

Comfort 2. — By this means we have in this world a free access to the 
throne of grace by our prayers ; the vail and separation of sin and wrath 
is rent asunder by Christ, and a clear way made for our supplications. The 
propitiatory and mercy-seat, the cherubims of glory shadowing it, the very 
presence of God, were within the holiest ; and the people might not approach 
it, but stood without afar off : our Saviour hath torn away this vail, and 
opened our petitions a free passage to the seat of mercy in heaven. ' Hav- 
ing such an high priest over the house of God,' saith Paul, immediately after 



Matt. XXVII. 51,] majesty in misery. 101 

the clearing our way through the vail, ' let us draw near with a true heart, 
in full assurance of faith,' &,c., Heb. x. 21, 22. We see how far our prero- 
gative excels that of the Jews. They were servants, we are sons, and cry, 
' Abba, Father ;' they had priests, we are priests ; they had a bar, to us that 
vail is rent away. ' Let us therefore come boldly unto the throne of grace, 
that we may obtain mercy, and find grace to help in time of need,' Heb. iv. 
16. This is singular comfort, that poor subjects may be sure of access to 
the king with their petitions ; yea, more, be heard in all their desires ; yea, 
most of all, have an advocate at the king's right hand to plead their cause. 
But then remember the Psalmist's caution : ' If I regard wickedness in my 
heart, the Lord ■\\-ill not hear me,' Ps, Ixvi. 18. Let the servants of Baal 
cry never so loudly, if lewdly ; their prayers are not heard. To the cries of 
iinfaithfiil sinners the vail is up stiU ; and, like a thick cloud, reverberates 
and beats back their orisons, that they cannot ascend to the throne of grace. 
Only faith makes a free passage ; and a clear conscience hath a clear voice 
that can pierce heaven. 

3. The breaking down of this vail did make the holiest and the other part 
of the temple all one. Whereby was signified, that of two was made one, 
Jews and Gentiles one church. ' He is our peace, who hath made both one, 
and hath broken down the middle wall of partition between us,' Eph. ii. 14. 
So that now those the Jews called dogs, eat the bread of the children ; yea, 
they are the children : and ' Japhet is persuaded to dwell in the tents of 
Shem,' Gen. ix, 27. She is also beloved that was hated ; even the church 
of the Gentiles is the spouse of Christ. The vail that hindered, Paul calls 
the ' law of commandments, contained in ord': uices ; ' this ' he abolished, for 
to make in himself of twain one new man,' Eph. ii. 15. Heaven-gate is no 
wider open to a Jew than to a Grecian. ' In Christ Jesus neither circum- 
cision avaUeth anjrthing, nor uncircumcision, but a new creature. And as 
many as walk according to this rule, peace be on them, and mercy, and upon 
the Israel of God,' Gal. vi. 15, 16. The sun of the gospel, as of the world, 
is not confined to lighten Judea only, but shines universally. There is not 
one privilege wherein the Gentile hath not as frank a share as the Jew ; the 
sons of Hagar are adopted the sons of God ; and the free ' Jerusalem above 
is the mother of us all,' Gal. iv. 26. All this did our blessed Saviour work 
for us by rending the vail ; ' that he might reconcile both unto God in one 
body by the cross, having slain the enmity thereby,' Eph. ii, 1 6. 

Oh, then, let us 'keep the unity of the Spirit in the bond of peace!' 
Christ hath made us at one ; let us not make ourselves twain. The vail is 
rent, why set we up new — schisms in doctrine, jars in conversation "? The 
bill of divorcement is cancelled ; let us love our husband Christ, and, for 
his sake, every man his brother. Let us set uj) no more vails, lest we do it 
with the curse of building more Jerichos. There is no bond so sure as reU- 
gion; no ligaments so strong as faith and a good conscience. Wretched 
man, that breakest these ties, and rendest thyself from them to whom thou 
art by Christ united ! A mother's, yea, a father's blessing, forsakes thee ; 
and thou buildest up a new vail, which thou must look for no more Christs 
to come rend asunder ! 

4. The rending of the vail teacheth us, that when men sin rebelliously 
against God, no prerogative shall do them good. The temple was one of 
their principalest privileges, their glory, their crown. ' The temple of the 
Lord, The temple of the Lord,' Jer. vii. 4. It was a figure of the chiu-ch- 
mihtant, as Solomon the builder was a figure of Christ. For this temple's 
sake God often spared them. So Daniel prays, ' Cause thy face to shine upon 



102 MAJESTY IN MISERY. [SeBMOIT XXXII. 

thy sanctuary, that is desolate/ chap, is. 17. Yet when they fall away from 
God, and crucify their ]\Iessias, this jDrerogative helps not. For here God's 
own hand rends the vail, and after gives the whole fabric a spoU to the 
Gentiles. ' If ye wUl not hear, if ye will not lay it to heart, I will send a 
curse upon you, I mil curse your blessings ; yea, I have cursed them already, 
because you do not lay it to heart,' Mai. ii. 2. It lies m man's sin to make 
God curse his very blessings, and to punish the nocent in the innocent crea- 
tures. 

We see the way how we may lose temples, and peace, and gospel, and all 
privileges, by running the courses of disobedience. Who can number the 
blessings we have enjoyed by the gospel 'I Let us beware lest our ungracious 
and ungrateful lives rob us not of that, -^vith all the appertinent comforts. They 
that have travelled the Belgic provinces can witness the miserable footsteps 
of war, and the tyranny of desolation. Churches and cities have no more 
monuments, but the ruined foundations, to testify that they were. Sin 
made way for blood and massacre ; idolatry pulled down those walls, which, 
otherwise, the most sacrilegious hand should have forborne. If there had 
been no enemy to raze them, they would have fallen alone, rather than 
covered so blasphemous impiety under their guilty roofs. ' Peace is within 
our walls, and prosperity within our palaces,' Ps. cxxii. 7 ; blessed for ever 
be our God of peace for it ! Yet we have a subtle adversary, Sacrilege, that 
encroacheth sore upon us, and ' hath taken many of God's houses in posses- 
sion,' Ps. Ixxxiii. 1 2. We cannot say, ' They have burnt up all the syna- 
gogues in the land,' Ps. Ixxiv. 8 ; but they have done very wickedly to 
the Lord's sanctuaries. The walls stand, — and it is well if in many places 
they do so, — but there is not a Levite to feed the people. Alas, how can 
there, when there is nothing left to feed a Levite ? Covetousness would do 
as much hurt with us, as war hath done with our neighbours : it would, but 
I trust in the Lord Jesus it shall not. Though they have rent away God's 
right, — ' tithes and offerings,' Mai. iii. 8, — they shall never rend away God's 
truth and gospel : rend themselves from it indeed they are likely to do. 

5. Lastly, ' The vail was rent.' By rending the part, God did threaten the 
subversion of the whole. If he spare not the holy of holies, then much less 
the rest. When God had commanded, ' Slay utterly old and young, maids 
and children,' he adds withal, ' and begin at my sanctuary,' Ezek. ix. 6. If 
God begin at his sanctuary, he will not fail to end with the rest. If that 
shall not scape being profaned, how much less hoiises built for riot and dis- 
order, pride and ambition ! If the temple of prayers, then surely the dens 
of thieves. ' For, lo, I begin to bring evil on the city which is called by 
my name, and shall ye go inipunished l ' saith God to the heathen, Jer. xxv. 
29. If the sacred things defiled by idolatry shall be subverted, never think 
that your fair houses shall stand, when they are made coverts of oppressions, 
and convents of superstition. When the better things are not favoured, the 
worst have small hope. So Peter reasons : ' If judgment shall begin at the 
house of God, what shall be the end of them that obey not the gospel 1 ' 
1 Pet. iv. 17. If the strong cedars of Lebanon be rooted up, woe to the 
rotten-rooted poplars ! If the dragon's tail sweep stars from heaven, what 
shall become of squalid earthly vapours ? The temple was one of the world's 
greatest wonders ; as curious a workmanship as six-and-thirty years could 
make it. It wanted not the art of man ; yea, the blessing of heaven was 
added to it. Yet now, lo, etican periere rnince, tliis goodly building by sin 
was brought to ruin ; yea, even the very ruins are perished. Shall, then, 
your forts and palaces, worldlings' paradises, full of rapine, empty of charity, 



Matt. XXVII. 51.] majesty in misery. 103 

stand against all weathers and storms of judgment 1 No : stone shall fall 
after stone ; and ruin shall one day tell the passengers, as God threatened 
of Jerusalem, Here stood a goodly manor, a sumptuous edifice, a royal 
palace. Or if they fall not down in themselves, they shall fall to the owners, 
whose iniquities have defiled them. 

God punisheth by certain degrees : first he rends the vaU, then rend^ 
away the temple ; as by David's hand he first rent Saul's garment, and then 
rent away his kingdom. God at first toucheth men lightly, in their goods, 
quiet, health ; if these stir not to repentance, he proceeds against the whole. 
' Know ye not that ye are the temple of God ?' 1 Cor. iii. 16. If you set 
up in this temple idols, lusts, and evil affections, God first rends the vail, 
toucheth you with some gentle afilictions ; but if you still continue to make 
this temple a den of thieves, the temple itself will be destroyed. 

You have heard the first miracle, the rending of the vail. As the Jews 
were wont to rend their garments when they heard blasphemy against God, 
so it may seem the temple tore its garments, rent its vail in pieces, when it 
heard those execrable blasphemies against the Son of God.* 

Second Miracle : ' The earth did quake.' — The philosophers having given 
divers natural causes of earthquakes, as by hot and dry exhalations shut up 
in the bowels of the earth, and labouring for vent, resisted by the earth's 
soUdness, there ensueth terrce motus, a shaking of the earth, &c. But this 
was an extraordinary earthquake ; for it happened exactly at the very instant 
of Christ's death. 

It might be to set forth the glory of the New Testament, and to vindicate 
it from inferiority to the Old. The law was both given and renewed with an 
earthquake. Given, Exod. xix. 18, to the hand of Moses: 'The whole 
mount quaked greatly.' As at the giving. Mount Sinai, so at the renewing. 
Mount Horeb quaked : ' As Elijah stood upon the mount, there passed by 
a strong wind, and after the wind an earthquake,' 1 Kings xix. 11. So when 
the Lord of the gospel died, the earth shook, that the ministration of right- 
eousness might not be less glorious than the ministration of death, 2 Cor. 
iii. 9. This miracle shall give us a threefold instruction : — 

1. To consider the fierceness of God's wrath against sins and sinners. 
For God, by shaking the earth, did no less than threaten the utter subver- 
sion of those desperate and bloody wretches. Korah and his confederates 
were swallowed up of the earth, for rebelling against Moses, the Lord's ser- 
vant. ' Of how much sorer punishment were these worthy that had cruci- 
fied,' not the servant, but ' the Son of God ? ' Heb. x. 29. If the mercies 
of God had not been greater than their iniquities, they had not escaped. 

By this we see how able God is to punish sinners. He shews what he 
can do ; it is his mercy that he forbears. Some of these were to be con- 
verted ; therefore, concussi non excussi, — moved, not removed ; shaken, but 
not destroyed. Ostendisti po^ndo gravia, saith the Psalmist : ' Thou hast 
shewed thy people hard things,' Ps. Ix. 3. Shewed, not imposed ; shook 
the rod, not laid it on. This forbearance of God should lead us on to re- 
pentance, Rom. ii. 4. If not, it is but the forerunner of vengeance. Though 
now by moving the earth he scare and spare these Jews, yet after the earth 
spewed them out, as an offence to her stomach. O obstinate hearts, that 
quake not, when the senseless ground quakes that bears so unprofitable a 
burden ! Cannot the earth admonish thee ? it shall devour thee. Si non 
monebit, movebit. If the Almighty's hand stirring it hath not stirred thee to 
repentance, a sexton's hand shall cover thee with moulds ; a weak shaker 

* Theophylact. 



104 MAJESTY IN MISERY. [SeKMON XXXII. 

shall do it. Think when God moves the earth, he preacheth to thy soul. 
If thy heart, so little in comparison of that great vast body, will not tremble, 
know God hath one thing that shall shake thee to pieces — death. 

2. The nature of sm is here considerable ; so heavy, that it makes the 
very earth to quake. The Jews' sins were such a burden, that the earth, 
could not bear them without trembling. The earth is fixed, and ' standeth 
fast,' saith the Psalmist, as the centre of the world ; it is strange that to be- 
moved, even so strange is the cause that moves it. It must needs be a. 
monstrous weight of iniquity that totters the earth on her foundations. 
But why is the earth so quiet now ? Do not innumerable wretches daily 
crucify Christ, by their oaths, blasphemies, and rebellions, in himself; by 
their persecutions and oppressions, in his members ? Is not his word de- 
rided, his sacraments despised, his good creatures abused ? Why doth not 
the earth shrink and shake at these horrid impieties 1 Be still ; he that 
holds his hand from miracles, will not hold it from plagues. They are for- 
borne, not forgiven. God keeps silence, but he sleepeth not ; the earth may 
spare them, but ' desolation in a moment shall swallow them,' Ps. Ixxiii. 
19. To the Jews the earth moved, and they stood stUl ; to these the earth 
shall stand still, and themselves shall be moved. 

3. There is nothing on the earth that is not moveable, if the earth itsek 
be moveable. ' God hath laid the foundations of the earth, that it should 
not be moved,' Ps. civ. 5. Yet so that he who laid it can shake it : ' He 
shaketh the earth out of her place, and the pillars thereof tremble,' Job 
ix. 6. If the earth, then whatsoever is built upon it. ' The earth shall be 
burnt,' saith Peter. What, alone ? No ; ' the earth, with the works that 
are therein, shall be burnt up,' 2 Peter iii. 10. The works of men's hands, 
the works of their brains, their very ' thoughts shall perish.' ' The Lord's 
voice shook the earth ; and he hath said, Yet once again I will shake not 
the earth only, but also heaven,' Heb. xii. 26. blessed place, that is not 
subject to this shaking, whose joys have not only an amiable countenance, 
but a glorious continuance ! ' The things that are shaken shall be removed, 
but the things that are not shaken remain for ever.' All the terrors of this. 
Avorld move not him that is fixed in heaven : ' They that put their trust in 
the Lord shall be as Mount Zion, which carmot be removed, but abideth for 
ever,' Ps. cxxv. 1. But the tabernacles and hopes of the mcked shall perish 
together : * For the world passeth away, and the lust thereof; but he that 
doeth the will of God abideth ever,' 1 John ii. 17. Whereon, saith Augus- 
tine, Quid vis ? Utrum amare temporalia, et transire cum tempore ! a?t 
amare Christum, et vivere in ceternum ? — Whether wilt thou love the world, 
and perish with it, or love Christ, and live for ever ? 

Third Miracle : ' The rocks rent.' — A wonderful act, to break stones and 
rend rocks. This gives us two observations : — 

1. This did foresignify the power and efiicacy of the gospel, that it should 
be able to break the very rocks. As the death and passion of Christ did 
cleave those solid and almost unpenetrable substances, so the publishing of 
his death and passion shall rend and break in pieces the rocky hearts of men. 
So John Baptist said, ' God is able of stones to raise up children unto Abra- 
ham,' Matt. iii. 9. The hearts of Zaccheus, Mary Magdalene, Paul, were 
such rocks ; yet they were cleft with the wedge of the gospel. This is that 
rod of Moses, able to break the hardest rocks, till they gush out with floods- 
of penitent tears. This is Jeremiah's hammer, powerful to bruise the most 
obdurate hearts. The blood of the goat sacrificed, of force to dissolve ada- 
mant. There is power in the blood of Jesus to put sense in stones. Blessed 



Matt. XXVIL 51,] majesty in misery. 105 

are you, if you be thus broken-hearted for him whose heart was broken for 
you ! For ' the broken heart the Lord will not despise,' Ps. li. 17. 

3, Observe the wonderful hardness of the Jews' hearts. The stones rent 
and clave in sunder at the cruel death of Jesus ; but their hearts, more stony 
than stones, are no whit moved. They rend not their garments, much less 
their hearts ; whenas the earth rent the stones, her bones, and the rocks, her 
ribs. The flints are softer than they ; the flints break, they harden. They 
still belch their malicious blasphemies ; the rocks relent ; the stones are be- 
come men, and the men stones. Oh the senselessness of a hard heart ! rocks 
will sooner break than that can be mollified. Even the hardest creatures are 
flexible to some actions, — flints to the rain, iron to the fire, stones to the ham- 
mer, — but this heart yields to nothing, neither the showers of mercy, nor the 
hammer of reproof, nor the fire of judgments ; but, like the stithy, is still 
the harder for beating. All the plagues of Egypt cannot mollify the heart 
of Pharaoh. It is wondrously unnatural that men, made the softest-hearted 
of all, should be rigidiores lupis, duriores lapidibus, — more cruel than wolves, 
more hard than stones. I would to God all hard-heartedness had died with 
these Jews ; but it is not so. How often has Christ been here crucified, in 
the word preaching his cross to your ears, in the sacraments presenting his 
death to your eyes ! Think, think in your own souls, have not the stones 
in the walls of this church been as much moved ? God forbid our obdurate- 
ness should be punished as theirs was ! Since they would be so stony- 
hearted, Jerusalem was turned to a heap of stones, and the conquering 
Romans dashed them pitilessly against those stones which they exceeded 
in hardness. 

Here let the wicked see their doom : the stones that will not be softened 
shall be broken. There is no changing the decree of God ; but change thy 
nature, and then know thou art not decreed to death. Stony hearts shall 
be broken to pieces with vengeance ; do not strive to alter that doom, but 
alter thy own stony heart to a heart of flesh, and so prevent it in the parti- 
cular. Wolves and goats shall not enter into heaven. Thou mayest pull 
stars out of heaven before alter this sentence ; but do it thus. Leave that 
nature, and become one of Christ's sheep, and then thou art sure to enter. 
No adulterer nor covetous person, saith Paul, ' shall inherit the kingdom of 
heaven,' 1 Cor. vi. 9. This doom must stand, but not against thee, if thou 
be converted 'Such were ye, but ye are washed,' &c., ver. 11. You are 
not such. Had the Jews ceased to be stones, they had been spared. God 
will root thorns and briars out of his vineyard. If thou wouldst not have 
him root out thee, become a vine, and bring forth good grapes. God threatens 
to ' break the hairy scalp of him that goes on in sin / yet mayest thou ward 
this blow from thyself. Go no further on in sin. When God comes in 
judgment to visit the earth, to shatter rocks, and break stones in pieces, thou 
hast a heart of flesh, mollified with repentance. Let the earth quake, and 
the rocks tear ; thy faith hath saved thee, go in peace. 

Fourth Miracle : ' The graves were opened, and many bodies of saints 
which slept arose.' — Concerning this two questions are moved : — 

1. Where their souls were all this while before. I answer, where the 
Scripture hath no tongue, we should have no ear. Most probably thus : 
their souls were in heaven, in Abraham's bosom, and came down to their 
bodies by divine dispensation, to manifest the power and deity of Christ. 

2. Whither they went afterwards. I answer, by the same likelihood, that 
they died no more, but waited on the earth till Christ's resurrection, and thea 
attended him to heaven. But these thuiiis that are concealed .should not be 



106 MAJESTY IN MISERY. [SeEMON XXXII. 

disputed. Tutum est nescire quod tegitur, — It is a safe ignorance where a 
man is not commanded to know. Let us see what profitable instructions 
we can hence derive to ourselves. They are many, and therefore I will but 
lightly touch them : — 

1. This teacheth us, that Christ, by his death, hath vanquished death, 
even in the grave, his own chamber. That giant is subdued, the graves fly 
open, the dead go out. This bears ample witness to that speech of Christ : 
* I am the resurrection and the life ; he that believeth in me, though he were 
dead, yet shall he live,' John xi. 25. The bodies of the saints, what part of 
the earth or sea soever holds their dusts, shall not be detained in prison when 
Christ calls for them ; as the members must needs go, when the head draws 
them. He shall speak to all creatures, Reddite quod devorastis, — Restore what- 
soever of man you have devoured ; not a dust, not a bone can be denied. 
The bodies of the saints shall be raised, saith Augustine,* ta7ita facilitate, 
quanta felicitate, — with as much easiness as happiness. Desinunt ista, non 
pereunt ; mors intermittit vitam, non eripit,f — Our bodies are left for a time, 
but perish not ; death may discontinue life, not disannul it. Inter mittitur, 
non inter imititr, — it may be paused, cannot be destroyed. 

2. Observe, that all the dead do not rise, but many, and those saints. 
The general resurrection is reserved till the last day ; this a pledge or earnest 
of it. Now, who shall rise with this comfort ? None but saints ; as here 
Christ takes no other company from the graves but saints : ' The dead in 
Christ shall rise first,' 1 Thess. iv. 1 6. Christ is called ' the first-born from 
the dead,' Col. i. 2^6. He hath risen, and his shall next follow him : ' Every 
man in his own order : Christ the first-fruits, afterward they that are Christ's 
at his coming,' 1 Cor. xv. 23. Worms and corruption shall not hinder. He 
that said ' to corruption, Thou art my mother ; and to the wonns. You are 
my brethren and sisters,' said also, ' I know that my Redeemer liveth, and 
one day with these eyes I shall behold him.' The wicked shall also be raised, 
though with horror, to * look upon him whom they have pierced.' But as Christ 
did here, so wUl he at the last — single out the saints to bear him company. 

3. This sheweth the true operation of Christ's death in all men. We 
are all dead in our sins, as these bodies were in their graves ; now, when 
Christ's death becomes effectual to our souls, we rise again and become new 
creatures. From the grave of this world we come into the church, ' the holy 
city.' But thou complainest of the deadness of thy heart. It is well thou 
complainest ; there is some life, or thou couldst not feel the deadness. ' The 
hour is coming, and now is, when the dead shall hear the voice of the Son of 
God ; and they that hear it shall live,' John v. 25. If this word hath raised 
thee from death, and wrought spiritual life in thy heart, thou shalt perceive 
it by thy breathing, words glorifying God ; and by thy moving, in the ways, 
and to the works, of obedience. 

4. Observe, that these saints which arose are said to have slept. The 
death of the godly is often called a sleep. So it is said of the patriarchs and 
kings of Judah, they ' slept with then- fathers.' So Paul saith, they ' sleep 
in Christ,' 1 Cor. xv. 18. The coflfin is a couch ; in quo mollius dormit, qui 
bene in vita lahoravit, — wherein he takes good rest that hath wrought hard 
in the work of his salvation before he went to bed. Felix somnus cum re- 
quie, requies cum voluptate, voluptas cum ceternitate, — It is a sweet sleep that 
hath peace with rest, rest with pleasure, pleasure with everlastingness. So 
the godly sleep, till the sound of a trumpet shall wake them, and then eter- 
nal glory shall receive them. 

* Enchiridion. f Sen. Epist. 36. 



Matt. XXVII. 51,] majesty in misery. 107 

5. Lastly, observe, that Jerusalem is called the holy city, though she 
were at this time a sink of sin, and a debauched harlot. Either, as some 
think, that she is called holy because she was once holy. So Rahab is 
called the harlot, because she was a harlot. Simon is termed the leper, 
Matt. xxvi. 6, for that he was a leper ; and Matthew the publican. Matt. x. 
3, for that he was a publican. Or else she was called holy for the covenant's 
sake, in regard of the temple, sacrifices, service of God, and of the elect 
people of God that were in it. Whence we may infer how unlawful it is 
to separate from a church because it hath some corruptions. Is apostate 
Jerusalem, that hath crucified her Saviour, called still the holy city ; and 
must England, that departeth in nothing from the faith and doctrine of her 
Saviour, for some scarce discernible imperfections, be rejected as a foedifragous 
strumpet 1 But there be wicked persons in it. What then ? She may be 
stUl a holy city. Recedatur ah iniquitate, non ah iniquis, — Let us depart 
from sin ; we cannot run from sinners. 

Thus we have considered the miracles ; let us now look into the causes 
wherefore they were wrought. 

These maybe reduced into five: — In respect of, 1. The sufferer dying; 2. 
The creatures obeying ; 3. The Jeivs persecuting , 4. The loomen behold- 
ing ; 5. The discijiles forsaking. 

L In regard to Christ, to testify not only liis innocency, but his majesty. 
His innocency, that he was, as Pilate's wife acknowledged, a 'just man,' 
Matt, sxvii. 19. His majesty, as the centurion confessed, 'seeing the earth- 
quake, and the things that were done. Truly this was the Son of God,' ver. 
54. He seemed a worm, no man : the contempt and derision of the people, 
forsaken of his confidence. In the midst of all, God wUl not leave him 
without witnesses, but raiseth up senseless creatures as preachers of his 
deity. Est ceterni filius qui illic 2Jendet mortuus, — He that hangs there 
dead on the cross is the Son of the eternal God. Rather than the children 
of God shall want mtnesses of their integrity, God will work miracles for 
their testimony. 

2. In regard of the creatures, to shew their obedience to their Creator ; 
they are not wanting to him that gave being to them. These demonstrate 
it was their Lord that sufiered, and that they were ready to execute ven- 
geance on his murderers. The heaven that was dark would have rained fire 
on them ; the earth that quaked, shook them to pieces ; the rocks that rent, 
would have tumbled on them ; and the graves that opened to let out all 
other prisoners, have swallowed them quick. They all waited but his com- 
mand to perform this revengeful execution. Who shall now dare to perse- 
cute Christ in his members'? The stones are thy enemies, the earth gapes 
for thee, hell itself enlargeth her jaws ; if the Lord but hiss to them, they 
are suddenly in an uproar against thee. Go on in your malice, you raging 
persecutors, you cannot wrong Christ, no, not in his very members, but you 
pull the fists of all creatures in heaven, earth, and hell, about your ears : 
flies from the air, beasts from the earth, poison from sustenance, thunder 
from the clouds; yea, at last also, though now they help you, the very devils 
from hell against you. All creatures shoot their malignancy at them that 
shoot theirs at Christ. 

3. In respect of the Jews, his enemies, to shame and confound them. 
The rocks and graves are moved at liis passion ; not they. Zapides tremunt, 
homines frermint. The stones rend, the huge earth quakes with fear, the 
Jews rage with malice. We see how difficult it is to mollify a hard heart : 
harder than to remove a mountain, raise the dead, cleave a rock, shake the 



108 MAJESTY IN MISERY. [SeRMON XXXIL 

whole earth. It is a great miracle to convert a wicked man, greater than 
rending of rocks, Moses's rod struck a rock thrice, and did it. Ministers 
have stroke men's rocky hearts three hundred times, and cannot. The graves 
sooner open than the sepulchres of sin and darkness ; the vast earth sooner 
quakes than men's hearts at God's judgments, 

4. In respect of the ivomen that stood by, that their faith might be con- 
firmed. For seeing him on the cross, at their mercy whose bowels never 
knew the softness of such a nature, exposed to all the tyranny of their hands 
and tongues : hands that, like cruel chirurgeons, searched every part of his 
blessed body; tongues that ran nimbly through all the passages of obloquy, 
till they had overtaken reproach itself, and cast it on him : his body at the 
full will of the tormentors, and his soul not without intolerable terrors ; as 
they might judge by the strange speech that came from him : ' ]\Iy God, my 
God, why hast thou forsaken me?' Doth man triumph over him, and doth 
God forsake him 1 This might breed in their hearts a suspicion, either that 
he was a deceiver, or else utterly cut off". To stifle this doubt in the very 
birth, he shakes the earth, and rends the rocks; that as they knew him 
dying hominem venim, so they might perceive him, doing these miracles, not 
Jiominem merum, but the ever-living God, These wonders blow the spark 
of their faith, almost dying with Christ, and root in their hearts a deep 
and infallible persuasion of their Saviour. Something there is to keep the 
faith of the elect from quenching, though Satan rain on it showers of dis- 
comforts. Though no object greets the eye of flesh but discouragement, yet 
there is a secret spirit within, that will never suffer the faith to fail, 

5. In regard of the disciples, to shame and convince them for leaving him. 
Christ had said before. Si hi tacerent, loquerentur lapides, — ' If these,' speak- 
ing of his disciples, * should hold their peace, the stones would immediately 
cry out,' Luke xix, 40. Lo, this saying is here come to pass : the disciples hold 
their peace, the stones speak; they forsake Christ, the rocks proclaim him. 
Such a shame is it for apostles and ministers of Christ to hold their peace, that 
if they be silent, the very stones shall preach against them. The walls, win- 
dows, pavements of churches shall cry out against such pastors, that under- 
take the office of shepherd, and feed Christ's flock with nothing but air. 
And even you that come to hear, if no remorse can be put into your hearts 
at the relation of our Saviour's death ; if you have no feeling of his sorrows, 
no apprehension of these mysteries, no repentance of your sins, no emenda- 
tion of your lives ; know that the very seats whereon you sit, the walls of 
your temples, the very stones you tread on, shall bear witness against you. 

Now, the Lord Jesus, that at his death brake the rocks, by the virtue of 
his death break our rocky hearts, that being mollified in this life, they may 
be glorified in the life to come ! Grant this, Father, for thy mercies' sake ; 
O Christ, for thy merits' sake; O Holy Spirit, for thy name's sake ; to whom, 
three Persons, one only wise and eternal God, be glory and praise for ever 1 
Amen. 



LYCANTHEOPY; 

OB, 

THE WOLF WORRYING THE LAMBS. 



I 



Behold, I send you forth as lamhs among wolves. — Luile X. 3. 

The Great Bishop of our soiils being now at the ordination of his ministers, 
having first instructed them in via Domini, doth here discipline them in vita 
discipuU; and pre-arms them to that entertainment which the Samaritans 
of the world are likely to give all those whose faces look toward Jerusalem : 
Matt. X. 22, * You shall be hated of all men for my name's sake.' If we 
had but some opposers, there were some comfort ; then it is probable that the 
rest would help ; nay, all. Yet if they were but indifferently affected toward 
us, and would neither defend nor offend, but resign us up to ourselves : nay, 
they shall oppose, they will hate. Your persecutors shall be in every city; 
not few, but many; not neuters, but mahgners. If there were many, and 
not haters, then, as it is in the proverb, 'the more the merrier;' if haters, 
and not many, then ' the fewer the better cheer :' but they are for nature, 
persecutors ; for number, many men, most men, mnumerable, ' all men.' 
But we are hexe pr(^monitii and therefore should he 2ir(emiiniti : neither need 
we grudge to suffer in some measure for him that hath suffered beyond mea- 
sure for us. Whatsoever we endure for his name's sake, the patience and 
passion of others hath matched it ; but his grief for us could not be fitted 
with a sicut in all the world. 

But I would not, like a careless porter, keep you without doors till you 
had lost your stomachs. There is some cheer coming, and I wiU now unlock 
the gates of my text to let you in to it. The words contaui the deputation 
to an office : ' Behold, I send you forth as lambs among wolves.' Consider- 
itble in the ' deputation are — I. A commission; wherein observe, 1. The 
sender, Christ ; 2. The sent, the apostles ; 3. The sending, or warrant. II. 
A. commixtion ; which consists, 1. In a prescription, -wyxni they should be 
that are sent, lambs ; 2. A description, what they are among whom sent, 
wolves. 

This is the tree and the branches ; shall we now step forward to gather 
and taste the fruit 1 But stay : here is a gardener must first be spoke 



110 THE WOLF AND THE LAMBS. [SeEMON XXXIII. 

with ; one that stands in the very entrance of my text, for some purpose 
sure : Behold. 

Behold is, like John Baptist, in holy writ, evermore the avant-courier of 
sorcie excellent thing. Pontan compares it to the sounding of a trumpet 
before some great proclamation. It is like the hand in the margin of a book, 
pointing to some remarkable thing, and of great succeeding consequence. It 
is a direct, a reference, a dash of the Holy Ghost's pen ; seldom used reple- 
tively, but to impart and import some special note, worthy our deeper and 
more serious observation. It is like the ringing of the great bell before the 
sermon of some famous preacher, and bids us here, as a monitor, keep silence 
to hear what the eternal Word speaketh unto us. In a word, it is but a word, 
and yet the epitome of that whole sentence : ' Let him that hath ears to 
hear, hear :' let him that hath eyes to see, behold. 

This was our Saviour Christ's sermon ad chrum, whose pulpit is now in 
heaven ; and sends us to preach on his preachings, to paraphrase his lec- 
tures, and no more but to dehver that to you which he hath dictated to us. 
Your attention is therefore charged in this hehold. Open your eyes, those 
organical conduits of disciphne ; nay, your hearts are liable, and therefore 
should be phable, to this charge. Keep then patience in your muids, at- 
tention in your ears, meditation in your hearts, practice in your lives. 
Behold. 

Behold what 1 St Matthew recites this deputation, together with a direc- 
tion : ' Behold, I send you forth as lambs in the midst of wolves : be ye 
therefore wise as serpents, and harmless as doves,' chap. x. 1 6 ; where Christ 
doth not only confer a great charge, but infer a fit carriage. The former is 
mstitutio vice, the other instructio vitoe. ' I send :' 'Be you,' &c. The depu- 
tation, or designing their office, shall only limit my speech and your attention 
for this time. This current parts itself into two rivulets — a commission, a com- 
mixtion. The missure, 'I send you/ the mixture, 'as lambs among wolves.' 

I. Every commission consists, of necessity, besides the mere act, of at 
least two persons — the sender, the sent. 

1. In the sender may be considered his greatness, his goodness. His 
greatness, that he can send ; his goodness, that he ivill send, for the benefit 
of his church. 

(1.) His greatness. The sender is greater than the person sent : as Paul 
said, in a shallower inequality, of Melchisedec and Abraham, being both 
men, Heb. vii. 7, 'Without all contradiction, the less is blessed of the 
greater.' Here the sender is God and man : a king, the King ; of pure, 
absolute, and independent authority; a real prince, a royal prince — real in 
his right, in his might, royal in his affects and effects ; he purposeth and 
disposeth good to his church. Tyrants are the kmgs of slaves; liberal 
princes are the kings of men ; Christ is the King of kings, here despatching 
his legates on an embassage to the world. This his greatness. 

(2.) His goodness. He that is lOng doth send to his subjects, abjects, — or 
rather to rebels, to make them subjects, — mth a pardon of aU their treasons 
ready signed and sealed to their accepting hands. Eph. iv. 8, ' When he had 
led captivity captive, he gave gifts unto men.' ' When he had led captivity 
captive,' there is his greatness ; ' he gave gifts unto men,' there is his goodness. 
By the former he is mirijicans; mitificans by the latter. Behold, he must 
send to us ; we knew not, desired not access to him. He is ' the way, the 
truth, the life,' and therefore sends out these as describers of the way, dis- 
pensers of the truth, conductors to the life. If the way had not found us, 
we should never have found the way. Here then is his goodness : though a 



Luke X. 3.] the wolf and the lambs. Ill 

king, yet he preachetli himself, and sends preachers ; as was Solomon, his 
type, both a king over Israel and a preacher to Israel, Time was, Christ 
refused to be a king, denied to be a judge, but vouchsafed to be a preacher. 
Without this sweet dignation to us, we should never have ascended to him, 
nee opibus, nee operibus, nee oj^era, neither by our wealth, nor by our worth, 
nor by our wills, nor by our works, nor by our wits, nor by our worship. 
Thus for the sender. 

2. In a messenger sent is required celerity, sincerity, constancy. That he 
be speedy, that he be heedy, and, as we say, that he be deedy ; hold out till 
his embassage be ended, and till he that sent him send after him a revoca- 
tion. Celerity without discretion is like wings without eyesj discretion 
without celerity like eyes without wings ; both without constancy are like 
feet and eyes without a heart. 

(1.) For their speediness. Before they are sent, they should not run at 
aU ; after they are sent, they cannot run too fast. We may say of these mes- 
sengers, as it was proverbed of the Lacedemonians, Turpe est cuilibet fur/ere, 
Laconi etiam deliberasse. God gi'ant aU our consciences may witness with 
ourselves, what Paul speaks of his unretarded execution of Christ's message : 
' When it pleased God to send me to preach his Son among the heathen, 
immediately I conferred not with fiesh and blood ! ' Gal. i. IC. To adjure 
their posting alacrity to this business, the apostles were charged to ' salute 
no man by the way;' much less should the burying our dead friends, or 
taking leave of our living friends, procrastmate om" course. Pro v. x. 2G, 'As 
vinegar to the teeth, and as smoke to the eyes, so is a sluggard to them that 
send Mm.' Isa. xl. 31, * But they that wait upon the Lord shall renew their 
strength ; they shall mount up with wings as eagles ; they shall run, and not 
be weary ; they shall walk, and not faint.' It is so, or it should be so ; our 
diligence should tread upon the heels of our calling for haste, and we should 
make use of the first handsel of time. In limine qfendisse ominosum, odio- 
sum, — To stumble at the threshold is a bad heed, and a worse sign. 

(2.) It is not enough to be speedfid : we must also be discreet and fiiith- 
ful. The messenger must do the sender's business, not his own. Celerity 
lays the reins on our necks ; discretion is the curb of the bridle. There are 
that run too fast : qui trans mare ciirrunt. As Cyprian writes of some schis- 
matics that had put to sea for Eome, quasi Veritas post eos navigare non 
possit* This is called by St Augustine, Cursus celerrimus j[>rte^e?- via7n. 
The four cherubims, Ezek. i. 7, had pedes rectos, straight feet ; and the feet 
of ministers, if they be beautiful, take straight steps. Sunt opera quoi viden- 
tur bona, et non sunt : quia non referuntur ad ilium finem,, ex quo bona sunt.\ 
Indeed, intentio facit honum opus ; but then fides dirigit inteutionem, saitli 
the same father. It is enough that conscience must lead us, but truth must 
lead our conscience. J^on est rectum, quod non est a Deo directum. He 
that commands us agere, commands us hoc agere; non aliud, sed illud. 
With God, adverbs shall have better thanks than nouns. 

* Both good, and well must in our actions meet : 
Wicked is not much worse than undiscreet.' 

He that hath a nimble foot and a false heart, runs himself out of breath ere 
he remembers his errand. Fidehty is requisite m a messenger. 

' Non bove mactato coclestia numina gaudent ; 
Sed, quse prscstanda est, et sine teste, fide.' % 

* Lib. i,, Ep. 3, ad Cornel. f Aug. in Job., Tract. 25. J Ovid. Her,, ss., 181. 



112 THE WOLF AND THE LAMBS. [SeRMON XXXIII. 

(3.) It is not yet enougli to go speedily and heedfuUy, except also deed- 
fully, with a constant holding out. Though, soon enough, and fast enough, 
it is not well enough, except far enough : Lauda navigantem, cum pervenerit 
ad ])ortum. Paul must fight out his battle with victory, * finish his race ' 
with winning the prize, and 'keep the faith,' though he 'bear about in his 
body the marks of the Lord Jesus.' And then ' there is laid up for him a 
crown of righteousness, which the Lord, the righteous Judge, shall give him 
4it the last day : and not to him only, but to them also that love his appear- 
ing,' 2 Tim. iv. 8. Inveniat mittens missum, judicahundus j)7-cedicantem. 

Some begin hotly, and keep the pulpits warm at first, barking loud against 
■dumb dogs; thundering out, 'Let him that labours not, not eat:' forbidding 
promotion without devotion. On a sudden, these 'sons of thunder' are as 
mute as fishes. What is the matter 1 Now, from their own lips, they should 
have no promotion. Oh, sir, they have the promotion already. You may 
perceive the fish is caught, by their hanging aside their nets. Perhaps in a 
cathedral church, to a refined audience, some episcopal command may de- 
liver him of elephanti 2Mrtum, a child of two years' breeding ; one whereof 
is spent in the conception, another in fashioning the members, and yet a 
mere embryon when it is born. Oh, favour them : Earce fumant felicibus 
<irce. Their beginning was golden, like that monarch's dreamed image, but 
their conclusion is dirty : they end in clay; leaving the word, and cleaving to 
the world. It were good for the church, and not amiss for themselves, if 
their gains might be decreased with their pains. But if a restraint of plu- 
ralities, or a diminution and abatement of their demesnes, should be im- 
posed, how would they complain; and be answered as certain monks in 
Winchester were, who complaining to King Henry the Second that their 
bishop had taken away three of their dishes, and left them but ten, the 
king replied, that the bishop should do well to take away the ten and leave 
them but three. As they have crimen immune and nomen inane, so let them 
have mercedem tenuem, a slender recompense. Inertes should be justly 
inopes; especially cum valuerunt, et non voluerunt jyrcedicai'e. Is this all? 
No ; but as the tree falls so it lies. If Christ find them at last loiterers, he 
will set them to work for ever in torments. 

3. You have heard the persons designing and designed ; the designation 
follows, which gives them, (1.) Their warrant ; (2.) Their qualification. 

(1.) Christ seals them a warrant in his word : a'TroarsXXu ij/j,ag, ' I send 
you.' It is not humamim inventum, but divinum institutiim* authorised 
under the broad seal of heaven, in the power of the second Person of that 
state-royal. He says not, ' I will pray to my Father to send you,' but, 'I 
send you;' for 'all power is given to me in heaven and in earth,' Matt, 
xxviii. 18. They come not then without their commission; as those, Jer. 
xxiii. 21, ' I have not sent these prophets, yet they ran ; I have not spoken 
to them, yet they prophesied.' Would you have a minister 1 Seek to the 
nurseries of Christian learning, the universities ; there you shall have them 
furnished with excellent parts and arts. Is it enougli to have learning ? 
No ; the man of God must be holy. Say he be well learned, and well 
lived, may he instantly climb up into the pulpit and preach? No; he must 
first have an inward commission from heaven, and an outward ordination on 
earth, by imposition of hands. You see their warrant. 

(2.) Their qualification is inseparable to their missure. Christ not only 
speaks, but works efiectually in them, and gives them s^ fieri faciam, how 
unapt and unable soever they were before. So, Matt. iv. 19, Egofaciam vos 
* Theophyl, iu Johu sx. 



Luke X. 3.] the wolf and the lambs. 113 

inscatores hominum, — You made yourselves fishermen, 'I will make you fishers 
of men.' Ho doth not in these days so enthusiastically inspii'c men, but sets 
them first to be cisterns in the university, before they be conduits in the 
country. Before they can ' minister a word in time,' Isa. 1. 4, there must 
be a time to have it ministered to them. Ere their ' words be like apples of 
gold, with pictures of silver,' Pro v. xxv. 11, they must be refined in some aca- 
demical furnace, and by much study have this picture and impression of 
wisdom set on them. 

Neither were these apostles dismissed out of Christ's college till they were 
made fit to teach, 1 Tim. iii. 2. Christ, that set them up as lights, and bade 
them shine, made them shine ; and not as Ardens "■ speaks of some since 
their days, that -are fumantes, magis quam fiamviantes. Both our torches, 
life and learning, must burn brightly. It is for the Papists to build a block- 
house of ignorance, and set dunces over fools, — for so the Jesuits call their 
seculars, — that they may ' both fall into the ditch.' It was a rule with them, 
the very epitome of their canons in that point : — 

• Qui iDene Can, Con,* ille poterit bene presbyter esse.* 

And yet methinks they should be more circumspect in their choice ; for they 
seem to magnify it beyond us, and make it a sacrament, calling it the 
' Sacrament of Order.' Wot you not why 1 They think the sacraments 
confer grace ; and, let him be a devil before, the imposition of hands shall 
make him holy enough. 

II. We have examined their commission, let us now examine their com- 
mixtion : ' as lambs among wolves.' Alas ! it goes harsh when those two 
natures meet : it must be miraculous if one of them come not short home. 
Yet I find it prophesied of the days of the gospel, ' The wolf and the lamb 
shall feed together,' Isa. Ixv. 25. Indeed, when wolves become lambs, — of 
which supernatural effect these lambs are sent forth as mstrumental causes, — 
this peace may be fulfilled. But wolves, whiles they are wolves, will not let 
the lambs live in quiet. In this mixture there is a prescription, a descrip- 
tion : what we must be that are sent ; what they are amongst whom sent. 

1. The nature of our duties is exemplified in this word, 'lambs.' Not 
that there should be a metamorphosis or transformation of us into that 
kind of beasts literally; but 'as lambs.' As is sometimes a note of quality, 
sometimes of equality, here it is only similitudinary : ' as lambs,' ' as doves,' 
&c. Neither is this enjoined likeness catholic, but partial : we must not be 
in every respect as lambs, but it must be taken in a limited and qualified sense. 

Lambs! Let us observe here, quam oh rem, qua in re, — (1.) Wherefore, 
(2.) Wlierein, we must be lambs. 

(1.) Wherefore. Good reason: he that sends them forth was a Lamb, 
John i, 29, ' Behold the Lamb of God, that taketh away the sins of the world' 
— 6 uiiios, the Lamb, that Lamb of God, even from his own bosom ; ' taking 
away the sins of the world.' Other Levitical lambs took away sin tj'pically, 
this really. They were slain for the sins of the Jews, this of all the world. 
There is tacita antithesis in rov x6e/jLov. Christ was a Lamb (that we may 
take with us our precedent) especially in three respects : of Ms inuocency, 
patience, profit. 

[1.] For his iimocency : John ^dii,, ' Which of you can convince me of sin?' 
You may reprove, can you disprove ? The world traduced him for a blasphemer, 

* Horn, in Fest. S. Luc. 

t I suppose, ccmit, confitctur; that is, the duties of a priest are to chant mass and 
bear coufessions. — Ed. 

VOL. n. H 



114: THE ■WOLF AND THE LAMBS. [SeEMON XXXIIL 

a Samaritan, a sorcerer, an enemy to Ceesar, a boon comj)anion : so easy is it 
to avile and revile, so hard to convince. The church sweetly and truly com- 
mends him: Cant. v. 10, 'My beloved is white and ruddy, the chiefest 
among ten thousand.' Candidus sanctitate, ruhicundus passione* — He was 
white of himself, made red by the wounds of his enemies. It was not praise 
enough for him that he was (as it is said of David) ore rubiamdo, of a 
ruddy colour, unless this red had been first grounded on white. His passion 
had lost the virtue of merit had he not been innocent. But he was agnu& 
ilk immaculatus, 1 Pet. i. 19, a lamb, that lamb, without blemish, without 
spot : a sun without a mote, a rose without a canker, a clear heaven with- 
out any cloud. 

[2.] For his patience : Isa. liii., ' He was oppressed, he was afflicted, yet 
he opened not his mouth ; he is brought as a lamb to the slaughter ; and as 
a sheep before the shearer is dumb, so openeth not he his mouth.' First 
the shearers fleece him, and then the butchers kill him, yet ' he opens not 
his mouth;' to wit, against them, but for them: 'Father, forgive them; 
they know not what they do.' He wrote that in the dust which many en- 
grave in brass and marble — wrongs. Behold, the King of heaven i^f actus in 
terris, and fr actus in terris, yet calls not fire from heaven to consume his 
enemies, but quencheth that fire with his own blood, which they in shedding 
it had kindled against themselves. It is probable that some of the agents 
in his death were saved by his death. O strange inversion, wrought by 
mercy, that injusti in homicidio should be made justi per homicidium ; and 
that the blood which was scarce washed from their guilty hands should now 
whiten their consciences ! Like that imposthumed soldier, the blow that was 
thought to have killed him cured him. 

[3.] For his profit : he was profitable in his fleece, profitable in his fleshy 
profitable in his blood; in his life, in his death, and after death eternally 
profitable. 

First, His flesh is meat indeed, though no7i dentis, sed mentis. ' Our 
fathers did eat manna,' John vi. 49, which was the food of angels, as it were, 
and yet died corporally; but whosoever eats the God of angels spiritually, 
shall not die eternally. 

Secondly, His fleece is good. We were cold and naked. Is this aUl 
Nay, and polluted too. The fleece of his imputed righteousness keeps us 
warm, clothes our nakedness, hides our uncleanness. Hence the prophet 
caUs him ' The Lord our righteousness : ' ours not inherent, but imputative,, 
2 Cor. V. 21. We are made no otherwise ' the righteousness of God in him,' 
than he was made sin for us ; which was only by imputation. So Luther : 
Christiana sanctitas non est activa, sed passiva sanctitas ; extra nos est jus- 
titia nostra, non in nobis. 

Thirdly, His blood excellent, and of most transcendent virtue, whether 
lavando or levando. We were maculati, et mactati, — speckled with corrup- 
tions, dead in sins. Not only as the Rhemists say, diseased; but as Paul 
saith, deceased: Eph. ii. 1, 'Dead in sins and trespasses.' His blood hath 
recovered our life, our health, and washed us as white as the snow in Salmon. 
Thus he is in every respect profitable to us, more than we could either 
expetere or expectare, — deserve or desire. Satan is against us ; behold Christ 
is with us, and 'we overcome him by the blood of the Lamb,' Rev. xa. 11. 

Now, is Christ a Lamb ? Then must you be sicut agni, ' as lambs.' Christ 
is the principal and truest exemplar — a general rule without exception. 
Imitation doth soonest come, and best become children and scholars. We 

* Rupert iu locum. 



Luke X. 3.] the wolf and the lambs. 115 

are cliilclren : Matt. v. 44, * Love your enemies,' &c., ' that ye may be the chil- 
dren of your Father which is in heaven.' We are servants to Christ : John 
xiii., 'Ye call me Master and Lord; and ye say well, for so I am.' Though 
we cannot tread in his steps, we must walk in his path. As Virgil of 
Ascanius, son to iEneas: Sequiturque patrem non passibm cequis. Now 
our imitation is confined, not to his miracles, but to his morals. 

It is fit the disciple should follow his master : ]\Iatt. xvi. 24, ' If any man 
will come after me, let him deny himself, and take up his cross and follow 
me.' Some foUow him, as Peter, afar off. Some go cheek-by-jowl with him, 
as the Papists ; confounding their own merits with his, and therein them- 
selves. Some outrun Christ, as James and John, Luke ix. 54, in a prepro- 
perous, preposterous zeal, as hot as Mount Hecla. Let us follow him close, 
but in meekness. Vis capere celsitudinem Dei ? cape p)rius humilitatem Bei* 

(2.) We must be lambs accordingly; and that in — 

[l.J Patience. We must take up Christ's cross when we become his 
scholars. Not only bear it, but take it up. Tollere and ferre differ. An 
ass bears, man takes up. There is a threefold cross : innocent, perient, peni- 
tent. Christ bore the first; the perishing thief, the second; the repentant, 
and we all, must bear the last. The lamb, whether he be shorn or slain, is 
dumb to complaints. 

We bless God that we are well freed from the Bonners and butchers of 
these lambs ; but we have still fleecers enough, — too many, — that love to see 
learning follow Homer with a staff and a wallet. This we must expect : 
Christ sends us not as wolves among wolves, or shepherds among wolves, or 
sheep about wolves, but as lambs h /xsaui Xukuv, ' in the midst of wolves,' as 
St Matthew hath it, chap. x. 16. If they cannot devour our flesh, they 
will pluck our fleeces, — leave us nothing but the tag-locks, poor vicarage 
tithes, whUes themselves and their children are kept warm in our wool, the 
parsonage. Nay, and they would clip off the tag-locks too, — raven up the 
vicarages, — if the law would but allow them a pair of shears. Every gentle- 
man thinks the priest mean, but the priest's means hath made many a gentle- 
man. 

Well, he had need be a lamb that lives among such wolves. But as Dr 
Luther was wont to say, Mitte mundtim vadere sicut vadit, nam vidt vadere 
sicut vadit — merry Latin, but resolute patience, — ' Let the world go as it 
doth, for it will go as it doth.' Let us comfort ourselves, as our Jewel did 
his friends in banishment : Hcec non durabicnt cetatem, — This world will not 
last ever. 

He that enters this holy calling must be content, as Paul, ' to die daily,' 
1 Cor. XV. 31. To preach the gospel boldly is to pull the world about our 
ears, and to conjure up the furies of hell against us. But — 

' Frangit, et attollit vires in milite causa,' — * 

Yet patience is the best gamester, for it winneth when it loseth. He had 
need be a Job that lives among the Sabeans and Chaldeans of our times. 
Are you disparaged? suffer. Are you despised? suffer. Are you impover- 
ished? suffer. This same bidapatlmm is the best herb in the garden, the 
herb patience. It shall amaze them, after all wrongs, to see your foreheads 
smooth, countenance mild, lips silent, and your habits unmoved. The wolf 
in the fable (oh that it were but a fable !) when he sees the lamb drinking at 
the pool, comes blundering into the water and troubles it ; then quarrels with 
the lamb: Qiiare turhasti aquam? — Why hast thou troubled the water? 
* Aug. t Propert. 



116 THE WOLF AND THE LAMBS. [SeRMON XXXIII, 

Sic nocet innocuo nocuus, causamque oiocendi qucent. So Ahab the wolf 
told Elisha the lamb that he troubled Israel. As it is truly reported, the 
Papists would have laid the Gunpowder-treason on the Puritans, if it had 
been effected. ' Ye have need of patience, that, after ye have done the will 
of God, ye might receive the promise,' Heb. x. 36. But I fear I have in- 
cited your patience by standing so long upon patience. 

[2.] Time and your expectation call me to the innocency of these lambs. 
It is not enough for them to suffer wrongs, but they must offer none. For he 
that doth injury may well receive it. To look for good and do bad is against 
the law of retail.* Dionysius of Syracusa, being banished, came to Theo- 
dore's court a suppliant, where not presently admitted, he turned to his 
companion with these words, ' Perhaps I did the like when I was in the like 
dignity .'t When thou receivest offence, remember what thou hast given. 

It is no wonder if those lambs be stricken that strike. He that will be 
an agent in wrongs, must be a patient. How strange and unproper a speech 
is this, a contentious lamb, a troublesome minister ! Hov; learned soever 
such men may seem, they are indeed illiterate. They are bad writers that 
have not learned to join; simple grammarians that have not their concords. 
It is observed of lambs, that Gcetera animalia armavit natura, solum agmim 
dimisit inermem, — Other living creatures nature hath armed, but the lamb 
she has sent into the world naked and unarmed, giving it neither offensive nor 
defensive weapons. The dog hath teeth to bite ; the horse, hoofs to trample ; 
the bear, nails to tear; the ox, horns to dash; the lion, paws and jaws to 
devour; the boar hath his tusk; the elephant, his snout; the hind and hare 
have svdft feet, to save themselves by flight : only the lamb hath no means 
either to help itself or hurt others. 

Neither is this our innocency only to be considered in respect immedi- 
ately of man, or of injuries directed to him ; but these lambs must be inno- 
cent in regard of God, in regard of their calling. The priest in his iDreast- 
plate must not only have ZZrm, which is science, but Thummim, which 
is conscience. We have manifold weakness; we must not have manifest 
wickedness. Though we be not in facto, we must be in fieri; and not 
then to begin when we should be onwards half our journey. Theodore 
required that the schoolmasters for his children should be ZiXoOsoi, as well 
as fiKoeofoi ; and Christ's apostles were not only depiitati, but deputari.% 
John xiii. 8, ' If I wash thee not, thou hast no part with me.' Bis 2'>^ccat, 
qui peccat exemplo. Uncleansed ministers are like BiUiah and Zilpah, Jacob's 
maids, that being bound themselves, brought forth children that were free. 
Such churchmen are like the pinnacles on some battlements, that point up- 
ward to heaven, but poise downward to their centre. 

The best schoolman said, that magistrates and ministers, when they sin, 
do peccare in quid essenticditer ; all others but in quale accidentaliter. To 
smoke with the Indian, quan-el with the Frenchman, court a lady with the 
Venetian, plot vUlany with the Italian, be proud with the Spaniard, cog with 
a Jew, insult with a Turk, drink down a Dutchman, and tell lies ^vith the 
devil, for a wager, are works for wolves, not for lambs. To conclude ; as we 
have deputation, we should have reputation ; and because called to be lambs, 
behave ourselves in innocence. 

[3.] Our patience and innocency make us not complete lambs without our 

profitableness. Malum fenmus, malum non offerimus, honum prnferhnzis, — 

We offer no evil, we suffer evil, we return good. It is not enough to suffer 

wrongs, but we must do none. It is not enough to do no wrong, but we 

* Lex. talionis. f Valer. Max., lib. iv. X Qu., depurati ?— Ed. 



Luke X. 3.] the wolf and the lambs. 117 

must do good for wrong, ]Matt. v. 44. Bonum jyro malo reddere, Christianum 
est. Everything in a lamb is good and useful. His fell good, his fleece 
good, his flesh good; immo et viscera et excvementa commodo sunt. The 
lambs of God, the ministers of the gospel, must universally abound with 
benefits. 

First, To some this lamb gives his fleece ; he clothes the naked, and keeps 
the sick and poor warm in his wool. He sees not a lamb of Christ stripped 
by poverty, but he lends him one lock to hide his nakedness. 

' Sic vos, non vobis, vellera fertis oves.' 

Secondly, He is no niggard of his flesh. Part of his meat and drink, and 
such refections as God hath sent him, he willingly gives. The lamb is not 
covetous. ' If I have food and raiment,' saith St Paul, ' I have learned to 
be content.' Covetousness becomes a lamb worse than rapine a wolf Jude 
makes it the mark of false teachers to ' feed themselves,' ver. 1 2 ; and Jere- 
miah saith, * the wind shall feed them,' chap. xxii. 22 ; nay, feed on them, 
and eat them up. Saith Gregory,* Considerate, quid de gregihus agatur, 
quando lupi sunt pasiores ! — What shall become of the lambs under the tui- 
tion of wolves ! 

Thirdly, Yea, even the blood of these lambs is profitable ; which they 
grudge not to give for the glory of God and benefit of the church, when a 
just cause hath called for it. We know that the blood of martyrs was milk 
which nourished the primitive infancy of the church, and God's tithe hath 
been paid in the lives of Ms servants. Every drop of blood so spilt hath 
been like a grain sown in mature ground, and brought forth a plenteous har- 
vest of believers. Well may that Lamb of God, that hath begot the church 
by his blood on the cross, and still nourisheth her with the same blood in 
the sacrament, deservingly require this circumcision and tribute of blood at 
the hands of his lambs. The Jews sacrificed their beasts to God ; we equal 
them in sacrificing our concupiscences and beastly lusts. But we far exceed 
those typic times, when we immolate our souls and bodies to God. What 
confirmation of faith, where it was weak ; what enkindling of zeal, where it 
was not, hath been thus effected, the devout acknowledgment of many, non 
obiter, but ex ^^rofesso, hath demonstrated. 

Innumerable are the benefits redounding to you by these lambs. They 
are ' eyes to the blind, and feet to the lame ;' nurses to infants, and feeders 
of stronger Christians. They lend their eyes to those that cannot see, their 
feet to those that cannot go, speak comfortable things to the ti-oubled heart, 
and inform others in the higher mysteries of salvation. If you truly prized 
and duly praised the profits arising to you by them, you would not, as most 
do, more esteem a rotten sheep than a sound minister. 

2. But I forget myself, as if I were so delighted with these lambs that I 
knew not how to leave them. Especially blame me not if I be loathe to 
come among the wolves ; whereupon, by the next point of my text, and last 
I purjiose now to handle, I am enforced to venture. Of the wolf I must 
speak ; but I hope it cannot be said, lupus in fahula, there are any such 
present to hear me. 

This is the description of those among whom the lambs are sent. There 
is a natural antipathy of these, one against another, ever since God put en- 
mity, an irreconcilable hatred and contrariety, between the seed of the woman 
and of the serpent. I have read that a string made of wolves' guts, put 
amongst a knot of strings made of the guts of sheep, corrupts and spoils 
* Horn. 17 : — ' Messis ciiiidem multa,' &c. 



118 THE WOLF AKD THE LAMBS. [SeKMON XXXIII. 

them all, A strange secret in nature, and may serve to insinuate the malice 
of these lycanthropi against lambs, that they do not only persecute them 
living, but even infest them dead. 

No marvel, then, if the lambs care not greatly for the company of wolves. 
For if one scabbed sheep infect the whole flock for morality, what will one 
wolf do among the lambs for mortality ? Therefore, so far as we may, let 
us fly the society of wolves. ' With the merciful thou shalt shew thyself 
merciful,' &c., Ps. xviii. 25. Therefore with the poet, fly wicked company, 
et te melioribus offer. But how can this be, when we are sent as lambs in 
medio luporum ? The lamb would not willingly be alone ; yet is far better 
when solitary than in wolvish society. Plutarch speaks of certain law- 
givers that would have their priests abstain from goats, — a luxurious beast, 
and making men by contact obnoxious to epilepsy, — as the Jews were com- 
manded in Leviticus to abstain from unclean things. Though we cannot 
escape the company of wolves, let us abhor aU participation of their vices, 
1 Cor. v. 10. 

The holy word of God, who can give most congruous names to natures, 
often compares the wicked to brute and savage creatures. God doth not 
only send reasonable man to learn wisdom of the unreasonable beast ; — so 
he schooled Israel by the ox, Balaam by his ass, and Solomon sends the 
sluggard to the pismire ; for it is certain that many beasts exceed man in 
divers natural faculties, as the dog in smelling, the hart in hearing, the ape 
in tasting, &c ; — but he matcheth degenerate man with beasts of the most 
notorious turpitudes : — 

The proud enemies of the church are called lions : Ps. Iviii. 6, ' Break out 
the great teeth of the young lions, Lord.' Wild boars : Ps. Ixxx. 13, 
' The boar out of the wood doth waste it, and the wild beast of the field 
devours it.' BuUs : Ps. xxii. 1 2, ' Many bulls have compassed me ; strong 
bulls of Bashan have beset me round.' And in the same psalm, unicorns. 
The bull hath two horns, the unicorn one. The roaring bull, (I had almost 
said the roaring boy,) the swaggering ruffian, hath two horns : Ishmael's 
tongue, and Esau's hand ; with one horn wounding our bodies and estates, 
with the other our good names. The unicorn, — that is, the hypocrite, — the 
foul-breasted, fair-crested, factious Puritan hath but one horn ; but there- 
with he doth no small mischief. This unicorn's horn might be very good 
if it were out of his head j but so long as it is there, it hurts rather. 

David, Ps. xxxii. 9, compares refractory men to ' horses and mules which 
have no understanding ; whose mouth must be held in with bit and bridle, 
lest they come near unto thee.' The mule, if you heed not, will take his 
rider in his teeth, and lay him in the manger. And the horse, when he 
hath cast his load, gives him a kind of farewell with his heels. Experience 
justifieth this truth amongst us ; for many of our parishioners are so full of 
jadish qualities, that the poor minister can hardly keep his saddle. 

Sometimes we have the wicked likened to fowls. There is the peacock, 
the proud man ; stretching out his painted and gaudy wmgs. The desperate 
cock, the contentious ; that fights without any quarrel. The house-bird, the 
S2)arrow ; the emblem of an incontinent and hot adulterer. The lapwing, the 
hypocrite ; that cries, ' Here it is, here it is ;' here is holiness, when he builds 
his nest on the ground, is earthly-minded, and runs away with the shell 
on his head ; as if he were perfect, when he is once pipient. There is the 
owl, the night-bird, the Jesuited Seminary ; that skulks all day in a hollow 
tree, in some Popish vault, and at even hoots and flutters abroad, and shrieks 
downfall and ruin to king, church, and commonwealth. There is the bat- 



Luke X. 3.] the wolf and the lambs. 119 

the neuter; that hath both wings and teeth, and is both a bird and a beast ; 
of any religion, of no religion. There is the cormorant, the corn-vorant, the 
mire-drumble, the covetous ; that are ever rooting and rotting their hearts in 
the mire of this world. There is also the vulture, that follows armies to prey 
upon dead corpses ; the usurer, that waits on prodigals to devour their de- 
caying fortunes. Some men have in them the pernicious nature of all these 
foul fowls. 

We may say of a wicked man, as their school-gloss saith of their soul- 
priests : Mollis 'presbyter cequiparatur corvo, in nigredine vitiorum, in 
raucedine vocis, in voracitate ohlationum mortuarum, in foetore sjnritus, in 
garriditate, et in furto. Such a man is resembled to a raven, in the black- 
ness of his vices, in the hoarseness of his voice, in his insatiable voracity, in 
his stench of breath, in his tattling garrulity, and in theft. 

We find the wicked otherwhiles compared to dogs. Ps. xxii. 1 G, * Dogs 
have compassed me j' and, ver. 20, ' Deliver my soul from the sword, and 
my darling from the power of the dog ; ' and, Ps. lix. 6, ' They return at 
evening ; they make a noise like a dog, and go round about the city.' 
Saith Paul, Phil. iii. 2, ' Beware of dogs,' &c., either grinning in malice, or 
barking with reproaches, or biting with mischief 

There is the great mastiff, the usurer ; that worrieth all the lambs in a 
country. The blood-hound, the malicious murderer; that kills any man 
which angers him, relying on a friend in the court for pardon. There is 
the nimble beagle, the cunning persecutor ; that hath always the innocent in 
the wind. The proud greyhound, the gay gallant ; that outruns all modera- 
tion. The fawning spaniel, the flattering sycophant ; that hath only learned 
to fetch and carry, to spring the covey of his master's lusts, and to arride 
and deride him. You have also setters, quick-setters, I should say, that 
undo the country by making commons several. You have your trencher- 
dogs, lazy servitors ; that do nothing but eat, drink, play, and sleep. There 
be tumblers too, luxurious scortators, and their infectious harlots. Some 
have yard-dogs, churlish porters ; to keep the poor away from their gates. 
And there be bawling curs, rural ignorants ; that blaspheme all godliness 
under the name of puritanism. 

To come home, there be wolves everywhere in abundance. I do not 
mean literally those whom the Greeks call Xuxavd^wzovg; whereof I have read 
in divers stories, and more authentically reported by that most reverend 
bishop. Doctor Joseph Hall, in his short epistolical discourse of his travels,* 
to abound in Ardenna ; called by the inhabitants loiigarous ; in English, 
witch-wolves, witches that had put on the form of those cruel beasts. Aris- 
totle, in his second book of the nature of beasts, saith that in India is a 
wolf that hath three rows of teeth above, hath feet like a lion, a face like a 
man, and the tail of a scorpion ; his voice like a man's voice, and shrill as a 
trumpet; and is avd^wTroipayog, as these wolves are. 

But mystical wolves : ravenous beasts in the forms of men ; having a 
greater similitude to wolves in the disposition of their minds than dissimili- 
tude in the composition of their bodies. The wicked have many resemblances 
to wolves. Desire of brevity shall reduce them to four : sterility, ferocity, 
voracity, subtlety. 

(1.) For sterility. The wolf is not very fertile in producing its own kind, 

(if less, better,) but utterly unprofitable in any good thing redoimding from 

him. The horse carrieth his master, the ox is strong to draw the plough, 

the sheep gives us wool for warmth, and flesh for nourishment, the cow's 

* In a letter to Sir Thomas Challoner. — Ed. 



120 THE WOLF AND THE LAMBS. [SeRMON XXXIII 

udder drops milk into our pails. The elephant hath virtue in Ms tooth, the 
unicorn in his horn, the civet-cat in her scent, the goat in his blood, the 
beaver in his genitals. The dog hath his service, and the cat keeps away 
vermin ; not the ape, but makes some sport ; and the very poison of serpents 
is by art made medicinal. For hide, or hair, or horn, or hoof, or blood, or 
flesh, most beasts yield some profit ; but the wolf is good for nothing. 

A fit emblem of a wicked man ; that he is universally evil whde he lives, 
and not often doth so much good as a hog when he dies. Only death hath 
bomid him to the good forbearance, and restrains him from doing any 
further mischie£ Perhaps he may give away some fi-agments in his testa- 
ment ; but he parts with it in his wUl, against his wUl ; and it is but a part, 
whereas Judas returned aU, yet went to heU. The wolf livmg is like Eumney 
Marsh : hyerae malus, cestate molestus, nunquam homis, — tide and time, 
morning and evening, winter and summer, never good. Thus every way is 
this wolf infructuous. 

(2.) Yov ferocity. This wolf is savage and cruel, and loves to lick his own 
lips when they reek with the lukewarm gore of the lambs. There is no such 
complacency to the wicked as the wreaking their malicious teens on the good- 
If they cannot reach them with their claws, they vomit out fire, or at least 
smoke. Omnis mcditia erudat fumuvV^ The tongue of such a wolf is often 
like a war-arrow, which doubly hurts where it lights : it wounds the flesh 
in going in, and it rends it worse in puUiug out. This is the ' arrow they 
make on the string, to shoot privily at the upright in heart,' Ps. xi. 2. 

Their atrocity is not thus satisfied; but if opportimity give power, they 
will wound and worry the lambs first, and proclaim their guiltiness after- 
wards. As C3n:ilt observes the Lamb of God was served by the Jews: 
Primimi ligant; deinde causas in eum gucerunt, — First they bind him, and 
then they seek matter against him. As it is reported of a judge of the 
Stannery at Lydford, in Devonshire, who having hanged a felon among the 
tinners in the forenoon, sat in judgment on him in the afternoon. So the 
wolves in Queen Mary's days imprisoned the innocent lambs that had broken 
no law, and afterwards devised a law to condemn them; and having first 
martyred them, then held disputation whether the act were authentical. 
These were the sanguisugous wolves. Papists. There are still rapidi, ixtbidi 
lupi, that must have somewhat to expiate their savage fury. Avicen speaks 
of the wolf, that if the fishermen leave him no ofi"al, he will rend their nets. 
These cannibals look for somewhat, if it be but for a Ne noceant. Other 
wolves are afraid of burning flames; but these lycanthropi budge not an 
inch for all the fire in hell. 

(3.) For voracity. The wolf is ravenous of all beasts; especially the she- 
wolf, when she hath a litter; and eats the very earth when she hath no other 
prey, saith Isidore. These mystical wolves rob the ministers, and take away 
the portion of their meat, as Melzar did from Daniel, though against our 
wUls, and force us to live with pulse and water-gruel. They love to have 
the priest look through a lattice, and would be loath all his means should 
keep his house from dilapidations. The main policy and piety of many that 
woidd seem to be most religious and pure, consists in plotting and parleying 
how to lessen the clergyman's estate. They grudge not the merchant's 
wealth, nor envy the ditation of lawyers, nor hinder the enriching of phy- 
sicians. These occupations provide for their bellies, their bodies, their 
estates. But, as if all were more precious than their souls, their whole 
labour is to devour the minister's due, and to beggar him. I could tell them 
* Fulgent. t In Job., lib. sii., cap. 45. 



Luke X. 3.] the wolf and the lambs. 121 

what Paul saith : ' If we have sown to you spiritual things, is it a great 
thing if we shall reap your carnal things 1 ' 1 Cor. ix. 11; but these have 
no faith in the Scriptures. They are very hot for the gospel ; they love the 
o'ospel : who but they ? Not because they believe it, but because they feel 
it : the wealth, peace, liberty that ariseth by it. 

To cozen the ministers of their tithes in private ; or to devour them in 
public, and to justify it when they have done, and to have the wrested law 
taking their parts ; (but, alas ! how should it be otherwise, when it is both 
judges' and jurors' own case too often 1) to laugh at the poor vicar, that is 
glad to feed on crusts, and to spin out twenty merks a-year into a thread as 
long as his life, whiles the wolf ins a crop worth three hundred pounds per 
amium; — this is a prey somewhat answerable to the voracity of their throats. 
Let every man, of what profession soever, necessaiy or superfluous, be he 
a member or scab of the commonwealth, live : so the priest be poor, they 
care not. 

Aristotle saith, that when wolves go out of their dens to prey, they first 
sharpen and whet their teeth with origanum, or wild marjoram. Before 
these wolves speak in pubhc or confer in private, they edge their tongues 
against the clergy ; and like the merciless Spaniards to the Indians, they will 
set them a great deal of work, and but a little meat. Let them preach their 
hearts out; for they will see their hearts out ere they restore them aught of 
their own. 

Go to, thou wolf; put that thou hast robbed the minister of into the in- 
ventory of thy goods : it shall be gravel in thy throat, hooks in the bellies 
of thy posterity, and engender destruction to all the rest. Aristotle saith, 
that the wool of that sheep which was devoured by a wolf infecteth and 
aimoyeth the wearer. So the goods stolen from the minister, though never 
so closely, is an infectious contagion, and a devouring pestilence to thy body, 
to thy state, to thy conscience, and will bring all thou hast to confusion. 
The world says now, 'Alas, poor lamb !' It shall say one day, 'Alas, poor 
wolf! How art thou caught in the snares of hell !' Meantime they lie in 
the bosom of the church, as that disease in the breast called the cancer, 
vulgarly the wolf; devourmg our very flesh, if wo will not pacify and satisfy 
them with our substance. 

(4.) For suUlety. The fox is admired for craft; but he hath not stolen 
aU from the wolf. It is observed of wolves, that when they go to the fold 
for prey, they will be sure to advantage themselves of the wind ; and Sohnus 
reports of them, that they hide themselves in bushes and thickets, for the 
more sudden and guileful preying upon goats and sheep. These li/canthropi 
in our times do more hurt by their subtlety than by their violence. More is 
to be feared then* imx, quamfax ; malitia, quam militia. ' Beware of them 
which come to you in sheep's clothiag, but inwardly are ravening wolves,' 
Matt. vii. 15. 

They have outsides of Christianity, but insides of rapine. Intus linum 
subtilitatis, extra lanam simplicitatis demonstrant* Saith TertuUian, Quce- 
T^am sunt isice pelles ovium, nisi Christiani nominis extrinsecus superficies i 

' Hie dolus est magnus, lupus est qui creditur agnus.' 

If you take a wolf in a lambskin, hang him up ; for he is the worst of the 
generation. 

You will ask how we should know them. A wolf is discerned from a 
sheep by his howling, and by his claws : tanquam ex ungue leonem. For 

* Greg. Mag. 



122 THE WOLF AND THE LAMBS. [SeEMON XXXIII. 

the howKng of these wolves: you shall hear them barking at the moon, 
railing, reviling, swearing, blaspheming, abusing, slandering; for this is a 
wolfish language. For their claws : Matt. vii. 16, 'By their fruits you shall 
know them.' Etsi non ex omnibus frudibus, tamen ex aliquihis cognoscetis 
eos.^' 

Their wolfish nature will burst forth to their own shame, and the abhor- 
ring of all men. Thus saith Melancthon, Ux malo dogmate, et malis moribus 
dignoscentur. You see the nature of these wolves. Oh that they would 
consider it that have power to manage them ! that they would protect the 
lambs, and as we have detected their enemies, so punish them : muzzle the 
wolves, that they may not devour the flocks; give them their chain and their 
clog — bind them to the good behaviour toward the minister, and restrain their 
violences ! Wolves fly him that is anointed with the oil of lions. If magis- 
trates would use that sword which the lion, the king, hath put into their 
hands, to God's glory, the wolves would be in more fear and quiet. 

Let him that hath episcopal jurisdiction consider what St Bemardt writes 
to Eugenius : that it is his ofiice, magis domare luj)os, quam dominari ovi- 
bus. And as they say the subject of the canon law is, Homo dirigihilis in 
Deum, et in bonum commune; so that court which is called /o?'m?«, spirituale 
should specially consider the public tranquillity of these lambs, and to ener- 
vate the furious strength of wolves. 

Let them that are deputed supervisors of parishes — churchwardens — re- 
member that nothing in the world is more spiritual, tender, and deUcate, 
than the conscience of a man, and nothing binds the conscience more strongly 
than an oath. Come ye not therefore with Omne bene, when there are so many 
wolves among you. If you favour the wolves, you give shrewd suspicion 
that you are wolves yourselves. Is there nothing for you to present ? God's 
house, God's day, is neglected : the temples unrepaired, and unrepaired to ; 
neither adorned nor frequented. Adultery breaks forth into smoke, fame, 
infamy. Drunkenness cannot find the way to the church so readily as to 
the alehouse; and when it comes to the temple, takes a nap just the length 
of the sermon. And yet Omnia bene stUl. Let me say, security and par- 
tiality are often the churchwardens, connivance and wilful ignorance the side- 
men. You will say, I talk for the profit of the commissary. I answer, in 
the face and fear of God, I speak not to benefit his office, but to discharge 
my own office. 

When all is done, and yet all undone still, the lambs must be patient, 
though in medio luporum. God will not suffer our labours to pass unre- 
warded. Emittuntur, non amittuntur agni. When we have ' finished our 
course,' there is ' laid up for us a crown of righteousness, which the Lord, 
the righteous Judge, shall give us at the last day,' 2 Tim. iv. 8. Aristotle, 
in his Ethics, affirms virtue to be only bonum laudabile, making Wa/Voj to 
be the adjunct thereof; but his felicity to be bonum honorabile, and gives 
for the adjunct riiiri, making it the most honourable thing in the world. But 
God's reward to his servants surmounts aU ethic or ethnic happiness, bestow- 
ing a kingdom upon his lambs on the right hand; whiles the wolves and 
goats on the left be sent away to eternal malediction. Now the Lamb of 
God make us lambs, and give us the reward of lambs — his everlasting com- 
forts ! Amen. 

* Anselm. t De Consider., lib. IL 



THE COSMOPOLITE; 

OB, 

WOELD'S FAYOURITE. 



But God said unto Iwn, Thou fool, this night thy soul shall be required of 
thee : then ivhose shall those things he which thou hast I'jrovided 1 — 
Luke XII. 20. 

This is tlie covetous man's scripture ; and both (like an unflattering glass) 
presents his present condition, what he is, and (like a fatal book) premon- 
strates his future state, what he shall be. And because, as no man would 
be thought of others, or will think himself, a worldling, so nor apply to 
himself the terror of this text ; therefore this scripture doth both indicate and 
single him out, with a Tu es homo : and when it hath set himseK before him- 
self, it tells him how he shall stand before the tribunal of God — with a lost 
name, with a lost soul, with a lost world, with a lost and never to be re- 
covered heaven. 

We shall perceive more plainly the cosmopolite's fearful judgment, if we 
take a precursory view of the parable's former passages. 

First, we have the rich man, ver. 16, prospermg in his wealth ; not only 
in the usurious gains which his money, fraud, oppression, or unjust dealing 
might get, but even in those things which God by the hand of nature did 
reach forth to him. For ' his ground brought forth plentifully.' So deep a 
draught have the mcked often drunk in the common cup of blessings ! 

* Their bull gendereth, and faileth not ; their cow calveth, and casteth not. 
They spend their days in wealth,' Job xxi. 10. Yea, will you hear yet a 
larger exhibition 1 ' They are not in trouble as other men, neither are they 
l>lfigued like others,' Ps. Ixxiii. 5. There they have exemption from misery. 

* Their eyes stand out for fatness ; they have more than heart could wish,' 
ver. 7. There they have accumulation of felicity. 

Secondly, we have him caring what to do, ver. 17. He had so much 
gain, so much grain, that his rooms could not answer the capacity of his 
heart. * What shall I do, because I have no room where to bestow my 
fruits V Care is the inseparable companion of abundance. Una recipiuntur 
divitice et solicitudo. They to whom is given most wealth are most given 



124 THE COSMOPOLITE. [SeEMON XXXIV. 

to carking, sharking, and solicitous tliouglitfulness, with, a little inversion of 
our Saviour's meaning : ' Where is much given, there is much,' yea, more, 
' required/ Those hearts whom the world hath done most to satisfy, are 
least of all satisfied ; stni they require more, and perplex themselves to get 
it. A reasonable man would think, that they who possess abundant riches 
should not be possessed with abundant cares. But, ' Care not for to-morrow,' 
saith Christ. Cujtis enim diei sjKoiium te visurum nescis, quani oh ccmsam 
illius solicitudme torqueris .?* — Why shouldst thou disquiet thyself with- 
thought of provision for that day whose evening thou art not sure to see ? 

Thirdly, we have his resolution ; which in his purpose hath a double 
succession (though no success) for their disposed order and places. ' This 
will I do,' ver. 18. What ? ' I will pull down my barns, and buUd greater ; 
and there will I bestow all my fruits and my goods' He thinks of no room 
in viscerihus ixaiperum, — in the bowels of the poor ; which the Lord hath 
proposed to him a fit receptacle of his superfluity. He minds not to build 
an hospital, or to repair a church ; either in cultum Christi, or culturani 
Christiani, — to the Avorship of Christ, or education of orphans, or consola- 
tions of distressed souls ; but only respects horreum suum, and hordeum 
mum, — his barn and his barley. The want of room troubles him ; his har- 
vest was so great, that he is crop-sick. The stomach of his barn is too little 
to hold that surfeit of corn he intends it ; and therefore in anger he wUl pull 
it down, and make it answerable to his own desires. This he takes as granted, 
and upon the new buUding of his barn he buUds his rest : ver. 19, ' Then I 
will say to my soul, Soul, thou hast much goods laid up for many years ; 
take thine ease, eat, drink, and be merry.' He dreams his belly fuU, and 
now his pipes go ; he sings requiem, and lullabies his spirit in the cradle of 
his barn. This sweet news he whispers to his soul. Though he had wearied 
Ms body with incessant toUs, and made it a galley-slave to his imperious 
affection ; yet his soul had been especially disquieted, and therefore he pro- 
miseth his soul some ease. In this indulgent promise, there is a preface and 
a solace : — 

1. The preface assures his soul ' much goods,' and ' many years :' multas 
divitias, midtos annos. He knew that a scant and sparing proffer would not 
satisfy his boundless desu-es ; there must be show of an abundant impletion. 
It is not enough to have an ample rock or distafi" of wealth, unless a longeval 
time be afforded to spin it out. Philoxenus's wish coupled with his plea- 
sant viands a long throat, crane-like, to prolong his dehght : for shortness 
doth somewhat abate sweetness. Rex horce, a king of one hour, can scarce 
warm his throne ; it keeps a Christmas-lord flat, that he knows his end. If 
this man had been his own lord, how excellent an estate would he have 
assured himself ! His farm should have been so large, and his lease so long, 
that I doubt whether Adam in paradise had a greater lordship, or Methu- 
salem a longer life. The last of his desires is of the longest size : give him 
much goods and much time, abundance of joys and abundance of days, and 
you hit or fit the length of his foot. 

2. The solace is a dance of four paces : ' Take thine ease, eat, di'ink, and 
be merry.' The full belly loves an easy-chair ; he must needs join with his 
laborious surfeits the vacation of sleep. He hath taken great pains to bring 
death upon him ; and now standing at his door, it hears him talk of ease. 
He promiseth himself that which he travaUs to destroy, life ; and even now 
ends what he threatens to begin. So worldlings weary and wear out their 
lives to hoard wealth ; and when wealth comes, and health goes, they would 

* Clirysost. in Matt. vi. 



Luke XII. 20,] the cosmopolite. 125 

give all for life. O fools ! in continual quest of riches, to hunt tliemselves 
out of breath, and then be glad to restore all at once for recovery. The 
next pace is, Eat : his bones must not only be pleased, but his belly. It is 
somewhat yet that this man resolves at last no more to pinch his gutsj 
therefore what before he was in their debt, he will pay them with the usury 
of surfeits. He purposeth to make liimself of a thm starveling, a fat epicure ; 
and so to translate parciim into porcum. The third pace is. Drink : where 
gluttony is bid welcome, there is no shutting out of drunkenness. You shall 
not take a Nabal, but he plies his goblet as well as his trencher. And 
this is a ready course to retire himself from his former vexation, to drown 
his cares in wine. The last pace is a levalto, Be merry : when he hath got 
junkets in his belly, and wines in his brain, what should he do but leap, 
dance, revel, be merry, be mad ! After feasting must follow jesting. Here 
be all the four passages : he sleeps care away, he eats care away, he drinks 
care away, and now he sings care away. His pipes be fiill, and they must needs 
squeak, though the name of the good, yea, the name of God, be dishonoured. 
But to such a mad-merry scoffer might well be appUed that verse which was 
sounded in the ear of a great rhymer dying : Desine ludere temere, nitere 
2Jropere surgere de jmlvere. Leave playing, and fall to praying : it is but 
sorry jesting with death. Thus his dance was like Sardanapalus's : Ede, hihe, 
lude, — Eat, drmk, and be merry ; but there is one thing mars all his sport, 
the bringing of his soul to judgment. He promiseth a merry life, and a long 
life ; but death says nay to both. He gratifies his soul, and ratifies his state ; 
but cozens himself in all. It may be said of him, as King John of the fat 
stag dying : ' See how easily he hath lived, yet he never heard mass.' This 
was the sweet, but the sour follows. Qui gaudehit cum mundo, non regnabit 
cum Chiisto* — He rejoiceth with the world, but must not live in glory with 
Christ. 

Thus far the rich man acts; now comes in God's part: which turns the 
nature of his play from comic purposes to tragic events. He beliights all 
peace and joy to himself: 'But God said. Thou fool, this night shall thy 
soul be taken from thee,' &c. 

The words contain — L An agent; 2. A 2^<xtient; 3. A passion; 4. A 
question. 

The agent is God : ' But God said.' The patient is the rich fool. The 
passion: 'This night shall thy soul be required of thee.' The question 
which God puts to him, to let him see his foUy : * Then whose shall those 
things be which thou hast provided?' 

1. The agent, God. The rich man was purjiosing great matters; but he 
reckoned without his host : he resolves thus and thus ; ' but God said to 
him.' Hence two observations : — 

Obs. 1. — That the purposes of men are abortive, and never come to a 
happy birth, if God bless not their conception. ]\Ian purposeth, and God 
disposeth. ' The horse is prepared to the battle, but the victory is of the 
Lord.' It is a holy reservation in all our purposes, Si Deo placuerit, — If it 
shall please the Lord. ' Go to now, ye that say. To-day or to-morrow w^e will 
go into such a city, and continue there a year, and buy and sell, and get gain : 
whereas ye know not what shall be on the morrow. Ye ought to say. If 
the Lord will,' James iv. 13. For neither tongue can speak, n(ir foot move, 
if the Lord shall enervate them : as he did Zacharias's tongiie in the temple, 
Luke i. 22, and Jeroboam's arm, when he would have reached it out against 
the prophet, 1 Kings xiii. 4. In vain man intends that whereagainst God 

* Hierom. 



12G THE COSMOPOLITE. [SeEMON XXXIV. 

contends. Sisera resolves on victory; God crossetli it with overthrow. 
Yet thinks Sisera, Jael will succour me, ' for there is peace between Jabin 
king of Hazor and the house of Heber the Kenite,' Judg. iv. 17. No; even 
there the arm of the Lord is ready to encounter him ; a draught of milk 
shall be his last draught, and the hand of a woman shall kill him that hath 
escaped the hand of an army of men. 

The Jews may say, ' We will flee away on swift horses.' But God saith, 
* Your persecutors shall be swifter.' Sennacherib purposeth to lick up Israel 
as the ox grass, and though he found the land before him as an Eden, 
to leave it behind him as Sodom ; but God said. He shall go home without 
his errand ; a hook in his nostrils shall rein him back. The king of Baby- 
lon says in his heart, ' I will ascend into heaven, I will exalt my throne 
above the stars of God; and I will be like the Most High,' Isa. xiv. 13, 14. 
But God said, ver. 15, 'Thou shalt be brought down to hell, to the sides of 
the pit.' Herod made himself so sure of Christ, that rather than to fail of 
cutting off the prophesied King, he slays his own son. He might so, but 
he shall not touch God's Son. With what lavish promises did the Span- 
iards flatter themselves, when they baptized their navy with the name of 
Invincible! England is their own, they are already grasping it, warm with 
gore, in their clutches. But God said. Destruction shall inherit their 
hopes; and the remainder of ruin shall be only left to testify what they would 
have done. 

Men's thoughts promise often to themselves multa, magna, many things, 
great things : they are plotted, contrived, commenced; yet die like Jonah' & 
gourd, when we should expect their refreshing, qida non forttinavit Deus, — 
because God hath not blessed them. Ambition may rear turrets in emula- 
tion of heaven, and vain-glory build castles in the air ; but the former shall 
have no roof, as the latter hath no foundation. Philip threatened the Lace- 
demonians, that if he entered their country, he would utterly extinguish them. 
They wrote him no other answer but Si, If: meaning, it was a condition 
well put in, for he never was like to come there. ^S** 81 non esset, perfectum 
quidlihet esset. But in the menaces of angry tyrants, and purposes of hasty 
intenders, there is an if, an included condition, that infatuates alL Let our 
lesson hence be this : That our purposes may be sped with a happy success, 
let us intend in the Lord, for the Lord : — 

First, Let us derive authority of our intentions from this sacred truth, 
which gives rules not only to live well, and to speak well, but even ad bene 
cogitandum, to think well. It is a wicked purpose to fast till Paul be 
killed : to wreak malice, to satisfy lust. Inauspicious and without speed 
are the intents whose iDeginning is not from God. Let no purpose pass 
current from thy heart, till God hath set on it his stamp and seal of appro- 
bation. Let his word give it a fiat. Whatsoever ye do, yea, or intend to do, 
let both action of hand and thought of heart be aU to God's glory. 

Secondly, Let us in all our purposes reserve the first place for God's help- 
ing hand. ' Without me ye can do nothing,' saith Christ, John xv. 5. But 
it is objected that Paul spake peremptorily to his Corinthians: *I will come 
mito you when I shall pass through Macedonia,' 1 Cor. xvi. 5. And David : 
' I will go to the house of the Lord,' Ps. Ixvi. I answer. Cor tenet, quod 
lingua tacet, — They that had so much grace in their hearts wanted not 
this grace, et noscere et poscere facidtatem Domini, — to know and desire the 
Lord's permission. You shall never take men so well aff"ected to good works, 
that do not implore God's assistance. Though they do not ever express in 
word, yet they never suppress in thought, that reservation: *If it please 



Luke XIL 20.] the cosmopolite. 12T 

God;' as Paul doth afterwards in that place, <If the Lord permit,' 1 Cor, 
xvi. 7. If any wiU dare to resolve too confidentl}', patronising their temerity 
from such patterns, as if their voluntates were potestates, let them know that, 
like tailors, they have measured others, but never took measure of them- 
selves : that there is great difference betwixt a holy prophet or apostle, and 
a profane publican. 

Obs. 2. — Observe that God now speaks so to the covetous that he will be 
heard. He preacheth another kind of sermon to him than ever he did before ; 
a fatal, final, funeral sermon, a text of judgment : ' This night shall they fetch 
away thy soul.' For this is God's lecture, himself reads it : * But God said.' 
He had preached to the worldling often before; and those sermons were of 
three sorts : — 

(1.) By his word. But cares of the world choke this seed; the 'heart 
goes after covetousness,' even whiles the flesh sits under the pulpit. This is 
the devil's three-winged arrow, — wealth, pride, voluptuousness, — whereby he 
nails the v«ry heart fast to the earth. It is his talent of lead, which he hangs 
on the feet of the soul, the affections, that keeps her from mounting into 
heaven. With the painted beauty of this filthy harlot he bewitcheth their 
minds, steals their desires from Christ, and sends them a-whoring to the hot 
stews of hell. Thus is God's first sermon quite lost. 

(2.) By judgments on others, whose smart should amaze him. For God, 
when he strikes others, warns thee, Tua res agitur, &c. When the next 
house is on fire, thy cause is in question. God hath smitten Israel, that 
Judah might fear. * Though Israel play the harlot, yet let not Judah offend.' 
' Ephraim is joined to idols : let him alone,' Hos. iv. 15, 17. When the plague 
knocks at thy neighbour's door, it tells thee, ' I am not far off.' God's judg- 
ment on the Galileans, and men in Siloa, is thus applied by Christ, to draw 
others to repentance, lest ' they likewise perish,' Luke xiii. 5. But what if 
thousands faU on the worldling's right hand, and ten thousands about him, 
he dreams of no danger : his own gold gives hkn more content than all this 
terror. The devil hath hoodwinked him with gain, and so carries him quietly 
(like a hooded hawk) on his fist, without baiting, to hell. This sermon is 
lost also. 

(3.) By crosses on himself; and this sermon comes a little nearer to him, 
for it concerns his feeling. The first was objected to his ear, the second to 
his eye, this last to his sense. But as the first sermon he would not hear, 
the next not see, so this he will not feel : ' He is stricken, but he hath not 
sorrowed,' Jer. v. 3. He imputes all to his ill luck, that he loseth the game 
of his worldly desires ; he looks no more up to heaven than if there was 
none. ' God is not in all his thoughts,' Ps. x. 4. All these sermons are 
lost. 

But now God will be heard : ' He said ;' he spoke home ; a word and a 
blow. He will be understood, though not stood under. Vociferat, vulne- 
rat; pc?' dictum, per ictum. This is such a sermon as shall not pass A\-ithout 
consideration. So he preached to Pharaoh by frogs, flies, locusts, murrain, 
darkness ; but when neither by Moses's vocal, nor by these actual lectures 
he would be melted, the last sermon is a Red Sea, that drowns him and his 
array. The tree is bared, manured, watered, spared in expectancy of fruits ; 
but when none comes, the last sermon is the axe : it must be ' hewm down 
and cast into the fire,' Matt. iii. 10. This kind of argument is unanswer- 
able, and cannot be evaded. When ' God gives the word, imuimerable are 
the preachers ;' if the lower voices will not be heard, death shall be feared. 
God knocks long by his prophets, yea, ' stands at the door' himself, Rev. iii. 



128 THE COSMOPOLITE. [Sermon XXXIV. 

20 ; we -will not open. But when tliis preacher comes, he opens the door 
himself, and will not be denied entrance. ' All the day long have I stretched 
forth my hands' mito thee, Rom. x. 21 : manum misericordice, the hand of 
his mercy ; it is not embraced. Now therefore he stretcheth out manum 
justitice, the hand of his justice ; and this cannot be avoided. AU that 
long day is past, and now the worldling's night comes : ' This night shall 
they require thy soul.' The rich man must hear this sermon ; there is no 
remedy. ' But God said.' 

2. We are come from the doer to the sufferer, or patient; and his title is 
"Apgw!/, ' Thou fool.' What ! if this had come from a poor tenant's mouth, 
it had been held a petty kind of blasphemy. Is the rich man only held the 
wise man at all parts ; and doth God change his title with such a contra- 
diction 1 Is the world's gold become dross 1 the rich idol a fool 1 It is 
even a maxim in common acceptation, ' He is wise that is rich.' Dives and 
sa2nens are voces convertibiles, — Rich and wise are convertible terms, ima- 
gined to signify one thing. When the rich man speaks, all the people give 
bareheaded silence and attention. As if no argument could evince such a 
necessity, as the chief priests to Judas, Matt. xxvi. 14 : Tantum daho, — So 
much will I give thee. Tantus valor in qiiatuor syllabis, — Such force is there 
in four syllables and but two words. It is not only eloquence, but enchant- 
ment ; and they that use it prevail Uke sorcerers, unless perhaps they light 
upon multis e millihiis unum, — a Peter : ' Thou and thy money be damned to- 
gether,' Acts viii. 20. If he that can plead by the strongest arguments be 
the wisest man, how doth God call the rich man fool ? If a man should 
travel through all conditions of the world, what gates would not open to 
the rich man's knock 1 

In the church surely religion should have the strongest force ; yet riches 
thrusts in her head even under religion's arm, and speaks her mind. Money 
once brought the greatest preacher of the gospel, even the author of the 
gospel, Christ himself, to be judged before an earthly tribunal. Now, ' the 
servant is not greater than his Lord.' No wonder if money plays the rex 
still, and disposeth places to men of the greatest worldly, not the best hea- 
venly, gifts. For a gift prospereth which way soever it goeth. It were 
somewhat tolerable, if money did only hinder us from what we should have ; 
but it wrings from us also what we have. 

In the courts of justice, law should rule ; yet often money overrules law 
and court too. It is a lamentable complaint in the prophecy of Isaiah, 
* Judgment is turned away backward, and justice standeth afar off : for truth 
is fallen in the street, and equity cannot enter,' Isa. lix. 14. If there must 
be contention, judgment should go forward ; and is it turned backward ? 
Justice should lay a close ear to the cause of the distressed ; and must it 
stand afar off ? * Truth is fallen in the street.' Oh, the mercy of God ! in the 
street ? Had it faUen in the wilderness, it had been less strange ; but in 
the street, where everybody passeth by, and nobody takes it up ! Miserable 
iniquity ! ' Equity cannot enter.' What ! not equity 1 Are they not called 
coiuis of equity, and must that which gives them denomination be kept 
out? Now all this perversion, eversion of justice, is made by money. This 
turneth 'judgment to wormwood,' Amos v. 7, poisons a good cause; or at 
least into vinegar, as wine that stands long becomes sour. And you are 
beholden to that lawyer that will restituere rem, get you your right, though 
he doth it amctando, by delays. There is many one of whom that old verse 
may be inverted. Talis homo nobis cunctando diminuit rem. 

In the wars valour bears a great stroke, yet not so great as money. That 



Luke XII. 20.] the cosmopolite. 129 

IMacedonian monarch was wont to say, he would never fear to suq^rise that 
city whose gates were but wide enough for an ass laden with gold to enter. 
How many forts, castles, cities, kingdoms hath that blown up before ever 
gunpowder was invented. I need name no more. What quality bears up 
so brave a head but money gives it the checkmate ! It answereth all things, 
saith Solomon : ' A feast is made for laughter, and wine maketh merry ; 
but money answereth all thing.s,' Eccles. x. 19. By all this it appears that 
riches is the greatest wisdom ; but we must take out a writ, ad melius in- 
quirendum. 

If wealth be wnt, what means Christ here to call the rich man fool ? Yes, 
good reason. * God hath made foolish the wisdom of this world,' 1 Cor. i. 
20. If God calls him so^ he gets little to have the world esteem him other- 
wise. * Not he that commendeth himself,' nor whom the world commend- 
eth, 'is approved, but whom the Lord commendeth,' 2 Cor. s. 18. An 
ounce of credit with God is worth a talent of men's praises. Frustra com- 
mendatur in terris, qui condemnatur in coelis, — The world commends, but 
God condemns ; which of these judgments shall stand % 

I might here infer doctrinally that all covetous men be fools ; and that in 
his censure that cannot deceive, not be deceived. But I should prevent 
the issue of this text, to say and shew this now. I therefore content myself 
to say it now, to shew it anon. It may be cavilled that folly is rather a 
defect in the understanding, covetousness in the affections j for so they dis- 
tinguish the soul, into the intellectual and affectionate part. How then is 
this attribution of fool proper to the worldling? The truth is, that the 
offence of the will and affections doth mostly proceed from the former error 
of the mind. Our desire, fear, love, hatred, reflecting on evil objects, arise 
from the deceived understanding. So there is a double error in the covetous 
man's mind that makes him a fool : — 

(1.) He conceives not the sufficiency of God's help, and therefore leaves 
him that will never leave his. He thinks God's treasuiy too empty to con- 
tent him ; he sees not his glory, and therefore will not trust him on bare 
promises. The good man sweetens his most bitter miseries with this com- 
fort : ' The Lord is the portion of mine inheritance,' Ps. xvi. 5. But all 
God's wealth cannot satisfy the fool. niviis avarus est, cui Deus non suf- 
ficit, — He is unmeasurably covetous whom God himself cannot satisfy. 
Here is one argument of his folly. 

(2.) Having left God, who, rested on, would not have left him, he adheres 
to the world, which cannot help him. The mind of man, like the elephant, 
must have somewhat to lean upon ; and when the olive, fig-tree, vine, are 
refused, he must put ' his trust under the shadow of the bramble,' Judges ix. 
L5, When the Israelites had forsaken the King of heaven, they make to 
themselves a ' queen of heaven,' Jer. vii. 18. Moses is gone : * Up, make us 
gods which shall go before us,' Exod. xxxii. 1. Admiratur mundum, qui 
rejecit Dominum, — He falls off from God, and falls in with the world. Here 
be both the parts of his folly: * He hath committed two evils ; forsaken the 
fountain of liraig waters, and hewed himself a broken cisteni,' Jer. ii. 13. 

3. ' We see the patient, let us come to the passion, or suffermg. This is 
the point of war, which my text sounds like a trumpet, against all world- 
lings : ' This night shall thy soul be required of thee.' Favour them in this, 
and they think all well ; but in this of all they must not be favoured. The 
suffering is aggravated by four circumstances : — (1.) Quicl, what ? the ' soul ;' 
(2.) A quo, of whom? ' of thee ;' (3.) Quomodo, how? ' shall be required;' 
(4.) Quando, when ? ' this night. 

VOL. II. 1 



130 THE COSMOPOLITE. [SeEMON XXXIV. 

(1.) What ? Tlie * soul,' thy soul : not thy barns, nor thy crop ; neither 
the contment, nor content; not thy goods, which thou holdest deai', nor 
thy body, which thou prizest dearer, but tliy soul, which should be to thee 
dearest of all. Imagine the whole convex of heaven for thy barn, (and that 
were one large enough,) and aU the riches of the world thy grain, (and that 
were crop sufficient,) yet put all these uito one balance, and thy soul into 
the other, and thy soul outweighs, outvalues the v,'orld. ' What is the 
whole world worth to him that loseth his soul V The soul is of a precious 
nature. 

One hi substance, like the sun, yet of diverse operations. It is confined 
in the body, not refined by the body, but is often most active when her jaUor 
is most dull. She is a careful housewife, disposing all well at home ; con- 
serving all forms, and mustering them to her own serviceable use. The 
senses discern the outside, the circumstance, the husk of things ; she the 
inside, the virtue, the marrow: resolving effects into causes; compounding, 
comparing, contemplating things in their highest sublimity. Fire turns 
coals into fire ; the body concocts meat into blood ; but the soul converts 
body into spirits, reducing their purest forms within her dimensive lines. 
In man's composition there is a shadow of the Trinity. For to make up one 
man there is an elementary body, a divine soul, and a firmamental spirit. 
Here is the difference : m God there are three persons in one essence, in us 
three essences in one person. So in the soul there is a trinity of powers, 
vegetable, sensitive, rational : the former would only be; the second be, and 
he well; the third be, be well, and he for ever welL O excellent nature, in 
whose cabinet ten thousand forms may sit at once ; which gives agitation to 
the bodj', without whom it would fall down a dead and iaanimate lump of 
clay ! This soul shall be required. 

' Thy soul,' which understands what delight is, and conceives a tickling 
pleasure in these covetous desires. But to satisfy thy soul, thou wouldst 
not be so greedy of abundance ; for a little serves the body. If it have food 
to sustain it, garments to hide it, harbour to shelter it, liberty to refresh it, 
it is contented. And satiety of these things doth not reficere, sed mterjicere, 
— comfort, but confound it. Too much meat surfeits the body, too mucli 
apparel wearies it, too much ^vine drowns it ; only quod convenit, conservat. 
It is, then, the soul that reqiiires this plenitude, and therefore from this pleni- 
tude shall the soul be required. 

' Thy soul,' which is not made of a perishing nature, as the body, but of an 
everlasting substance ; and hath by the eternity thereof a capableness of 
more joy or more sorrow : it must be ever in heaven or ever in hell. This 
night must this soul receive her doom ; ' thy soul shall be required-' 

That soul which shall be the body's perpetual companion, saving a short 
divorce by the hand of death in the gi'ave ; but afterwards ordained to an 
everlasting reunion. Whereas all worldly goods, being once broken oif by 
death, can never again be recovered. The soul shall return to the body, but 
riches to neither ; and this soul must be required. 

This is a loss, a cross beyond all that the worldling's imagination can give 
being to. How diflfer the wicked's thoughts dying from their thoughts liv- 
ing ! In the days of their peace they forget to get for the soul any good. 
Either it must rest itself on these inferior props, or despair of refuge. The 
eye is not scanted of lustful objects, the ear of melodious sounds, the palate 
of well-relished viands : but the soul's eye is not fastened on heaven, nor 
her ears on the word of God ; her taste savours not the bread of life ; she is 
neither brought to touch nor to smell on Christ's vesture. Animas hahent, 



Luke XII. 20.] the cosmopolite. 131 

qxiasi inanimata vivunt: regarding tlieir flesli as that pampered Romau did 
his, and their souls as he esteemed his horse ; who being a spruce, neat, and 
fat epicure, and riding on a lean, scraggy jade, was asked by the censors the 
reason. His answer was, E(/o euro nieipsmn, Statins vero equum, — I look to 
mysehf, but my man to my horse. So these worldlings look to their bodies, 
let who will take care of their souls. 

But when this night comes, with what a price would they purchase again 
their souls, so mortgaged to the devU for a little vanity ! Now curare non 
vohcnt, then 7-ecuperare non valent With what studious and artificial cost is 
the body adorned, whiles the beggarly soul lies in tattered rags ! The flesh 
is pleased with the purest flour of the wheat, and reddest blood of the grape ; 
the soul is famished. The body is allowed liberty, even to licentiousness ; 
the sold is under Satan's lock and key, shackled with the fetters of ignorance 
and impiety. At this night's terror, to what bondage, hunger, cold, cala- 
mity, would they not subject their bodies, to free their souls out of that 
friendless and endless prison ! Why cannot men think of this before it be 
too late '? It will somid harshly in thine ear, O thou riotous or avarous 
worldling, when this passing-beU rings, ' Thy soul shall be required !' If the 
prince should confiscate thy goods, which thou lovest so dearly, this news 
would strike cold to thy heart ; but here thy soul is confiscate. The devil 
prizeth this most : he says, as the king of Sodom to Abraham, Da mihi ani- 
mas, coitei'a surae tihi, — Give me the soul, take the rest to thyself. 

(2.) Of u'honi ? ' Of thee,' that hadst so provided for thy soul in another 
place ; for though earth be a dungeon in regard to heaven, yet is it a para- 
dise in respect of hell. This world was his selected and afiected home, and 
from thence shall death pluck him out by the ears. 

If this news of the soul's requiring had come to a faithful Christian, he 
would have welcomed it. and judged it only the voice of the Feastmaker, 
finding him in the humiDlc room of this base earth, ' Friend, sit up higher,' 
Luke xiv. 10 ; or that voice of heaven that spake to John, ' Come up hither,' 
Rev. iv. 1 : Sit no longer in the vale of tears, but ascend the mountain of 
glory; — a trumpet calling him to Mount Tabor, where he shall be trans- 
figured for ever. This time would be to him the no7i ultra of his joys and 
desires : he fought all his combat for this, that he might ' receive the end 
of his faith, the salvation of his soul,' 1 Pet. i. 9. Ho is content to live here 
till God call him ; but his ' desire is to be dissolved, and to be with Christ,' 
Phil. i. 23. Bonus vitam hahet in patientia, mortem in desiderio, — He is 
patient to live, but willing to die. To him, ' the day of death is better than 
the day of his birth,' Ecc-les. \'ii. 1. Job ' cursed the day of his birth,' chap, 
iii. 3 ; cand Jeremh^h saith, ' Let not the day wherein my mother bare me 
be blessed,' chap. xx. 14. But blessed is the hour of death : ' So saith the 
Spirit ; Blessed are they that die in the Lord, for they rest from their la- 
bours,' Rev. xiv. 13. Both philosophers and poets could so commend the 
happiness of this time, that they thought no good man truly huppy till it 
saluted him. 

' Dicique beatus 
Ante obitum nemo, supremaque f unera debet.' 

The ethnics, ignorant of a better life future, honoured this with great 
solemnities, and kept prodigal feasts on their birthdays; as Herod, when he 
was served with the Baptist's head for his second course. Matt. xiv. 6. But 
the Christians were wont to celebrate the funerals of the martyrs, as if we 
did then only begin truly to live when we die. For though the soul is 
gotten when man is made, yet it is, as it were, born when he dies : his body 



133 THE COSMOPOLITE. [Sermon XXXIV. 

being the womb, and deatli the midwife that delivers it to glorious jierfec- 
tion. The good man may then well say, Mors mild munus erit, with a, 
poet;* or rather, ' Death shall be my advantage,' with an apostle, Phil. i. 21. 
His happiest hour is when In mamis tuas Doinine, he can say, ' Into thy 
hands, Lord, I commend my soul.' For anima non amiititur, seel proemitti- 
ttir. 

But this of thee is terrible. Thou that never preparedst for death ; wert 
' at a league with hell,' securely rocked asleej:) in the cradle of thy barn ; that 
didst ' put far away from thee the evil day,' and give it a charge de non in- 
stanclo ; thou that criedst, ' Peace, peace,' on thee shall come ' sudden de- 
struction ;' thou that saidst, ' »Soul, be meny,' to sorrow shall thy soul be 
required. Thou that never esteemedst thy soul so dear as thy wealth, but 
didst set that after thy stables which might have been equal to angels — ' thy 
soul.' Thou that wert loath to hear of death, as having no hope of future 
bliss ; that wouldest not give thy possession on earth for thy expectation in 
heaven : as that French cardinal, that said he would not give his part in Paris 
for his part in paradise : ' of thee ' shall a soul be required. This point is 
sharp, and makes up his misery. 

(3.) How ? ' Required.' The original is uTraircZaiv, ' They shall require 
it.' This is such a requiring as cannot be withstood. God requires thy 
obedience, thou deniest it ; the poor require thy charity, thou deniest it ; 
the world requires thy equity, thou deniest it. But when thy soul shall be 
required, there must be no denying of that ; it cannot be withheld. Who 
shall require this soul 1 

Not God. He required it in thy life, to sanctify it and save it : thou 
wouldest not hearken to him ; now he will none of it. What should God 
do with a drunken, profane, covetous, polluted, sensual soul? He offered it 
the gospel, it would not believe ; the blood of Christ, it would not wash and 
be clean : it is foul and nasty, God requires it not. Or if he require it, it is 
to judge and condemn it, not to reserve and keep it. Eecusahit Deus jam, 
ohlatum, giiod non redditur, quando erat requisitum, — God will refuse thy 
soul now offered, which thou deniedst Mm whiles he desired. 

Not heaven. Those crystalline walks are not for muddy feet, nor shall 
lust-infected eyes look within those holy doors • * In no wise shall enter 
into that city anything that defileth, or worketh abomination,' Rev. xxi. 27. 
There is a room without for such, chap. xxii. 15 ; a black room for black 
works. What should a worldling do in heaven ? His heart, so full of envy 
and covetise, would not brook another's fehcity. If there be no gold there, 
he cares not for coming at it. But he shall be fitted ; for as he requires not 
heaven, so heaven requires not him. It will .spare him no place ; not that 
it wants room to receive him, but because his heart wants room to desire it. 
' The unrighteous shall not inherit the kingdom of God,' 1 Cor. vi. 9. But 
because this general menace doth not terrify him, read his pai-ticular name 
in the bill of indictment: ver. 10, 'nor the covetous.' Heaven is for men 
of a '■ heavenly conversation,' Phil. iii. 20. It was but Nebuchadnezzar's 
dream, Dan. ii. : God Avill not set a golden head upon earthen feet ; give the 
glory of heaven to him that loves nothing but the baseness of this world. 

The angels require it not. Those celestial porters, that carry the souls of 
the saints, as they did the soul of Lazarus, into the bosom of Abraham, have 
no commission for this man's soul. This rich man might be wheeled and 
Avhirled in a coach, or perhaps. Pope-like, be borne on men's shoulders ; but 
the poor beggar, whose hope is in heaven though his body on earth, that 
* Ovid. Trist., i., Eleg. 21. 



Luke XII. 20.] the cosmopolite. 133 

could neither stand, go, nor sit, is now carried in the highest state by the 
very angels; when the other djdng, hath no better attendance than devils. 

And so if you ask, who then require his soul, sith neither God, nor heaven, 
nor the blessed angels will receive it : why, devils — they that have right to 
it by God's just decree for his unjust obedience. God's justice so appoints it, 
for his sins have so caused it ; Satan challengeth his due, his officers require 
it. Thou hast offendetl, miserable cosmopolite, against thy great Sove- 
reign's law, crown, and majesty ; now aU thou hast is confiscate — thy goods, 
thy body, thy soul. Thou, whose whole desires were set to scrape all to- 
gether, shalt now find all scattered asunder ; thy close congestion meets with 
a wide dispersion. Every one claims his own : the world thy riches, the 
worms thy carcase, the devil thy soul. Lust hath transported thine eyes, 
blasphemy thy tongue, pride thy foot, oppression thy hand, covetousness thy 
heart ; now Satan requkes thy soul. Not to give it ease, rest, or supply to 
the defects of thy insatiate desires ; no, dahit in cniciatutn, he shall deliver 
it over to torment. This requiring is a fetching with some kind of violence. 
Tlie good man resigns or surrenders up his soul, as Christ gave up the 
ghost ; but the worldling's soul must be plucked from him by force. 

(4.) When i ' This night' In this dark qwindo lie hid two fearful ex- 
tremities — sadness and suddenness. It is not only said in the ' night,' but in 
'this night.' 

[1.] In the 'night;' this aggravates the horror of his judgment. The 
night is a sad and uncomfortable time ; therefore misery is compared to the 
night, and joy said to come in the morning. ' Pray that your flight be not 
in the night,' saith Christ to the Jews ; as if the dismal time would make 
desperate their sorrow. The night presents to the fantasy, which then lies 
most patient of such impressions, many deceiving and affrightful imagina- 
tions. Well, then, may a true, not fantasied, terror work strongly on this 
wretch's heart, whiles the night helps it forward. All sickness is generally 
stronger by night than by day ; this very circimistance of season then aggra- 
vates his misery, making at once his grief stronger, himself weaker. 

But what if we look further than the literal sense, and conceive by this 
night the darkness of his soul. Such a blindness he brmgs on himself, 
though the day of the gospel be broke round about him. The cause of night 
to a man is the interposition of the earth bctAvixt him and the sun. This 
worldling hath placed the earth, the thick and gross body of riches, between 
his eyes and the Sun of righteousness. And so, shine the sun never so clear, 
it is still night with him. There is light enough without him, but there is 
darkness too much within him. And then darkness must to darkness ; in- 
ward to outward, as Christ calls it, ' outer darkness.' lie would not see 
whiles he might, he shall not see when he would. Though he shall for ever 
have fire enough, yet it shall give him no light, except it be a Little glimmer- 
ing, to shew him the torments of others, and others the torments of himself. 

[2.] ' This night ; ' the sadness is yet increased by the suddenness. It 
will be fearful, not only to be surprised in the night, but in that night when 
he doth not di"eam of any such matter; when there is no fear nor suspicion 
of apprehension. Ilis case is as with a man that having rested '\\'ith a 
pleasmg slumber, and been fed with a golden dream, suddenly waking finds 
liis house flanoing about his ears, his wife and cliildren dyuig in the fire, 
robbers ransacking his colTers and transporting his goods, all lovers forsaking, 
no friend pitying, when the very thrusting in of an arm might deliver him. 
Tins rich man was long asleep, and had been delighted with pretty wanton 
dreams, of enlarged barns and plentiful harvests, (as all worldly pleasures 



134 * THE COSMOPOLITE. [Seemon XXXIV. 

are but waking dreams ;) now he starts iip, on the hearing of this soul-knell, 
and perceives all was but a dream, and that indeed he is everlastingly 
wretched. 

The suddenness increaseth the misery. The rich man hath no time to 
dispose his goods ; how shall he do with his soul 1 If in his health, wealth, 
peace, strength, succoured with all the helps of nature, of opportunity, 
preaching of the gospel, counsel of ministers, comfort of friends, he would 
not work out his salvation, what shall he do when extreme pangs deny cap- 
ableness to receive them, and shortness of his time prevents their approach- 
ing to him 1 He hath a huge bottom of sin to unravel by repentance, which 
he hath been many years winding up by disobedience ; now a great work 
and a little time do not well agree. This sudden call is fearful : ' This night 
shall thy soul be required.' Yet before I part from this point, let me give 
you two notes : — 

FiJ'st, There is mercy in God that it is hac node, this nu/ht ; not this 
hour, not this moment. Hac node was sudden, but hoc momenta had been 
more sudden ; and that this larger exhibition of time is allowed v»^is God's 
mere mercy against the worldling's merit. He that spared Nineveh many 
forties of years •uill yet allow her forty days, Jonah iii. 4. He that forbore 
this wretch many days, receiving no fruit worth his expectation, will yet add 
a few hours. God, in the midst of justice, remembers mercy : much time he 
had received and abused, yet he shall have a little more. When the Lord's 
hand is lifted up to strike him, jet he gives him some lucida intervalla m,o- 
nitionis, — warning before he lets it down. But let not the worldling pre- 
sume on this ; sometimes not an hour, not a minute is granted. Sword, 
palsy, apoplexj^, imposthume, make quick despatch, and there is no space 
given to cry for mercy. But what if a paucity of hours be permitted? 
Ancient wounds are not cured in haste; the plaster must lie long upon them. 
There was one man so saved, to take away desperation; and but one so 
saved, to bar presumption : Unus latro in fine potmtuit : iluus quidem ut 
nullus despevet; solus autem, ut nidlus 2^rcesumat/' Conversion at the 
eleventh hour is a Avonder, at the twelfth a miracle. All thieves do not go 
from the gallows to glory because one did, no more than all asses speak be- 
cause God opened the mouth of one. Flatter not thyself with hope of time. 
Nemo sibi ijromittat, quod non 23Tomittit evangelium, — Let no man promise 
himself a larger patent than the gospel hath sealed to him. 

Secondly, The day of the wicked turns at last to a night. After the day 
of vanity comes the night of judgment. Now is the time when the rich 
man's sun sets ; his light and his delight is taken from him. His last sand 
is run out ; the clock hath ended his latest minute, his iiight is come. His 
day of pleasure was short ; his night of sorrow is everlasting. Extremxinti 
gaudii luctus occupat. Vexation treads on the heels of vanity. Man's life 
is compared to a day. 

This day to some may be distinguished into twelve hours. The first gives 
us nativity : even in this hour there is sin ; an original pravity, indisposition 
to good, proncness to evil. Secondly, infancy : God now protects the cradle. 
Thirdly, childhood : and no^v we learn to speak and to swear together ; the 
sap of iniquity begins to put out. Fourthly, tender age : wherein toys and 
gauds fill up our scene. Fifthly, youth : this is a madduag, a gadding time. 
' Remember not the sins' of this time, prays David, Ps. xxv. 7 ; their * re- 
membrance is bitter,' says Job, chap. xiii. 26. Sixthly, our high noon: God, 
that could not be heard before for the loud noise of vanity, now looks for audi- 

* Aug. 



Luke XII. 20.] the cosmopolite. ^ 135 

euce, for obedience. fSeventlily, this is full of cares and crosses : the dngs of the 
world taste bitter; it is full time that this hour should wean us. The eighth 
brin<'S us to a sense of mortality ! we feel our blood decaying. Ninthly, our 
bodies go crooked and stooping, to put us in mind that they are going to 
their original earth. Tenthly, we are even as dying: we do die by degrees; 
our senses first fail us, our ej^es are dim, like old Isaac's, our ears deaf, 
our tastes dull, our grinders are done, our stilts unable to support us. 
Eleventhly, we are a burden to ourselves, to our friends : we long for death, 
if any hope of a better life hath possessed our hearts. The twelfth hour it 
comes. Which of these hours pass over us without God's mercies, without 
our voluntary unthankfulness, unless those first hours wherein our ignorance 
is incapable of such observance? ' All thy day long have I stretched out my 
hands unto thee,' saith God, Eom. x. 21. If none of these hours reclaim 
us, our day is spent, and the night comes; that night ' wherein no man can 
work,' John ix. 4 ; actively to comfort, though passively he works for ever in 
torment. I know that God cuts many one short of most of these hours, and 
often shuts up his daylight before he comes to his noon. But howsoever 
man pass from infancy to childhood, from childhood to youth, from youth 
to age, yet senedutem nemo excedit, — none can be more than old. Though 
tam senex nemo, quin 2^'^tet se anmcin i)Osse vivere^ — no man is so old but 
still he thinks he may live another year. And therefore lightly the older, the 
more covetous; and qxio minus vice restat, eo 2>lus viatici qiiceritur.- ~\\\<i less 
journey men have, the more provision they make. 

God allows this liberal time to some ; but what enemies are we to our- 
selves, that of all these twelve hours allow ourselves not one ! Many post 
off their conversion from day to day, sending religion before them to thirty ; 
and then putting it off to forty ; and not pleased yet to overtake it, promise 
it entertainment at threescore : at last death comes, and allows not one hour. 
In youth, men resolve to allow themselves the time of age to serve God ; in 
age, they shuffle it off to sickness; when sicluiess comes, care to dispose their 
goods, loathness to die, hope to escape, martyrs that good thought ; and their 
resolution still keeps before them the length of ' Gracious Street' at least. K 
we have but the lease of a farm for twenty years, we make use of the time 
and gather profit. But in this precious farm of time we are so ill husbands, 
that our lease comes out before we are one pennyworth of grace the richer 
by it. Take heed ; it is dangerous trifling out thy good day, lest thou hear 
this message in the evening, ' This night shall thy soul be required of thee.' 

4. 'Then whose shall those things be which thou hast provided?' This 
is the question. It were somewhat if thou mightest perpetually enjoy them 
thyself, if thou couldst fetch down eternity to them : as those in the 49th 
Psalm, ' whose inward thought is, that their houses shall continue for ever, 
and their dwelling-places to all generations : they call their lands after their 
own names.' But there is a quamdiu and a quousque. How long? Hab. ii 
6, ' How long ? thou that loadest thyself vnih. thick clay !' How far ? Isa. 
xiv, 16, ' How far ? thou that madest the earth to tremble, and didst shake the 
kingdoms ! ' Here is a non idtra to both : thy power is confined, thy time is 
limited; both thy latitude and extension are briefed up; here is the period; 
a full stop in the midst of the sentence, I'm 'ierai, 'Whose shall those 
things be which thou hast provided V He that should read thy history, 
being ignorant of thy destin)^, and find so plentiful a happiness in the first 
page of the book ; — grounds so fertile, cattle so prospering, house so furnished, 
possibilities stroking thy hopes, hopes milking thy desires, desires dancing 
* Cicero de Senectute. 



136 THE COSMOPOLITE. [SeKMON XXXIV. 

to the tune of thy pleasures; promises of larger barns, more opulent fruits; 
and all this with ease, yea, ^vith heart's-ease : ' Soul, be merry / — and coming 
now to the end of the page, but not of the sentence, turning over a new leaf, 
thinldng there to read the maturity and perfection of all, should find a blank, 
an abrupt period, an unlooked-for stop, would surely imagine that either 
destiny was mistaken, or else some leaves were torn out of the book. Such 
a Cnjus erunt hcec omnia would bo a terrible dash in a story of happiness so 
fairly written, and promising so good an epilogue. But here is his end, you 
must read him no further : ' He whom you have seen this day, you shall see 
him again no more for ever,' Exod. xiv. 13. ' Whose shall these things be,' O 
worldling 1 Were thy grounds as Eden, and thy house like the court of Je- 
hoialdm, yet ' dost thou think to reign, because thou closest thyself in cedar V 
Jer. xxii. 15. No; Advenit finis tuus, — Thy end is come; ' whose shall these 
things be?' 

It were something yet if thy children might enjoy these riches. But there 
is a man that 'hath no child, yet is there no end of his labour; neither is 
his eye satisfied with wealth; and he saith not, For whom do I travail, and 
bereave my soul of this good?' Eccles. iv. 8. The prodigal would be his 
own heir and executor; but this covetous man bequeaths neither legacy to 
himself, nor to any known inheritor. The other desires to see an end of all 
his substance ; this man to see only the beginning. He hunts the world fall 
cry, yet hath no purpose to overtake it ; he lives behind his wealth, as the 
other lives beyond it. But suppose he hath children, and then though he 
famish himself to feed them fat ; though he be damned, yet if his son be 
made a gentleman, there is some satisfaction. But this Cujits erunt is a 
scattering word, and of great uncertamty. ' Whose shall they be V Perhaps 
not thy children's. They say, ' Happy is that son whose father goes to the 
devil,' but thou mayest go to the devil, and yet not make thy son happy. 
For men make heritages, but God makes heirs. He will wash away the un- 
holy seed, and cut off the generation of the wicked. Solomon had a thousand 
wives and concubines, and consequently many children ; yet at last he wants 
one of his ' seed to sit upon the throne of David, or to bear rule in Judah ;' 
and St Luke derives Christ from Nathan the younger brother, Luke iii. 31. 
For thus saith God of Jechoniah, whom he calls Coniah,* cutting short at once 
his name, his Ufe, his hope of posterity : ' Write this man childless,' Jer. xxii. 30. 
It often so foils out, that to a man exceeding wealthy is denied a successor 
of his own loins. Let him have children, he is not sure those children shall 
possess his riches. ' But those riches perish by evU travail ; and he begetteth 
a son, and there is nothing in his hand,' Eccles. v. 14. A scatterer succeeds 
a gatherer • avari hcens dissipans ; the father loved the world too well, and 
the son cares not for it. The sire was all for the rake, and the son is aU for 
the pitchfork. So, ' whose shall all these be?' Even his that will one day 
pity the poor. He will love the poor so well, that he will not rest till he be 
poor with them for company. ' This is the portion of the wicked, and the 
heritage which the oppressors shaU receive of the Almighty. If then* chil- 
dren be multiplied, it is for the sword ; and their offspring shall not be satis- 
fied with bread,' Job xxvii. 13, 14. 

Children are a great plea for covctousness, for oppression. Art thou covet- 
ous because thou hast children? Remember to make Christ one of thy 
children. If thou hast one, make him the second ; if two, make him the 
third ; if three, the fourth : how many soever thou hast, let Christ be one ; 
let the poor have a child's part. This is the way to get a blessing to all the 
* See Vol. I., p. 295.— Ed. 



Luke XII. 20.] the cosmopolite. 137 

rest. When Christ is made a brother to thy children, and hath a legacy 
bequeathed him, he will bless the portions of the other. ' The seed of the 
righteous shall not beg their bread,' Ps. xxxvii 26. It is a sweet verse of 
the psalm, worthy of observation, as it is full of comfort : ' The good man is 
ever merciful, and lendeth, and his seed is blessed.' The world thinks the 
more a man givetli away, the less should be left to his cliildren ; but the 
Lord witnesseth otherwise : let a man lend to the borrower, give to the 
beggar, be merciful to the distressed, and this is the way to make his seed 
blessed. Charitable works do not hinder the children's wealth, but further 
it : what thou givest to the poor, will be a sure undecaying portion to thy 
posterity. DupUcatuvi ei'it filiis justi, quod Justus dedit Jiliis Dei, — God 
"vvill double that to thy children which thou hast given to his children. 
Men flatter themselves, and cozen their consciences, with a tolerableness of 
usury, when moneys be put out for their children's stocks. Alas ! saith a man, 
I can leave my children but a little ; but by that they come to age of discre- 
tion to use it, it will be jollily increased. I may be quickly gone, and when 
I am dead, they have no skill to employ it ; I will therefore safe-bind it for 
them, by good bonds with allowance of interest. 

God often in the Scriptures hath promised to be a father of the fatherless^ 
and to provide for those whom the parents' faith have left to his protection. 
By this promise did Christ commend himself to his disciples : ' I will rtbt 
leave you orphans,' John xiv. 18 ; we translate it, ' comfortless,' the original 
is ' orphans,' or fatherless children. ' The Lord relieveth the fatherless, and 
the widow,' Ps. cxlvi. 9. You may read, 2 Kings iv., that God would work 
a miracle rather than a poor widow, with her two fatherless children, should 
want. Hath God made himself their guardian, and must their means be 
secured by usurious contracts 1 Surely God hath just reason to take this 
the most unkindly of all the rest. Leave not thy children the inheritance of 
thy sin, turn not the providence of God from them by iniquity, who hath, 
promised to protect them, if committed to him. Lo the wit of a worldly 
man ! He takes thought to make his children rich, and yet takes the only 
course to undo them. No casualty shall fall upon their stocks, (so they 
plot,) by any act of God or man ; but here certain loss falls presently upon 
their souls, and a final ruin shall impartially at last consume their estates. 
For God will blast the stocks and branches, that are planted in the moorish 
and muddy ground of usury. The dependence on God is abandoned, and 
how justly may the Lord forsake them that forsake him ! Neither is this- 
sin only damnable to the parents, but also dangerous to the children ; who 
are by this means dyed in the very wool of their youth with the scarlet 
wickedness of usury. 

There was a devil whom the disciples of Christ could not cast out ; and 
when Christ expeUed him, the spirit ' tare the man, and he fell on the ground 
wallowing and foaming,' Mark ix. 21. Christ then asked, ' How long is it 
ago suice this came unto him?' To which the father answered, ' Of a 
child.' If usury be hardly thrown out of the affections, the wonder is little, 
seeing that devil liath possessed him ' of a child.' The new mortar, wherein 
garlic hath been stamped, will not a great while lose the smell. It is a fear- 
ful advantage that thou givest Satan over thy children, when thou bringest 
them up in the trade of oppression. 

Thy depopulations pull down the country, that thou maycst biuld up thy 
posterity. Which way canst thou turn thine eyes from beholding the infatu- 
ation of such hopes 1 One generation is thus raised up high, and the next 
comes down as low, even to contempt and beggary. 



138 THE COSMOPOLITE. [SeRMON XXXIV. 

But perhaps if thou hast no children, yet thou hast a brother. ' There is 
one alone, and there is not a second ; jea, he hath neither child nor brother : 
yet is there no end of his labour,' Eccles. iv. 8. Say thou hast a brother, 
yet is not Christ, thy brother in heaven, dearer to thee than any son of thy 
mother ? Is not he that hath adopted thee co-heir to his eternal purchase, 
an inheritance of glory, worthy of some part of thy earthly possessions? 
Never brother did so much for thee as he hath done. Nature made a man 
thy brother in thy parents' blood ; he made thee his l)rother by Ms own 
blood. Remember then his needy brethren, and in him thine. He is near- 
est in blood that is dearest in good ; but if thou hast any faith, none did 
thee ever so much good as Christ.- And to take away all plea from the 
heart of uncharitableness, Christ calls the poor his brethren, affirms their re- 
lievers blessed, and invites them to an everlasting kingdom : ' Inasmuch as 
ye have done it to the least of these my brethren, ye have done it unto me,' 
Matt. XXV. 40. But thou hast a brother in the flesh ! Wilt thou therefore 
covet, extort, oppress, and so go to hell for thy brother ? It is iU done in 
any to divert amorem fratris, in odium sui, — the love of his brother into hate 
against himself. Yet is not this all ; but when thou hast purposed most for 
thy brother, God shall disappoint him of all. ' Whose shall these things 
be V No, not thy brother's. ' To the sinner the Lord gives travail, to gather 
an*d to heap up,' Eccles. ii. 26 ; but at last he bestows that heap of treasure 
upon ' him that is good before God.' Thou bequeathest it to thy brother, 
but God disposeth it to his children. But thou hast no brother, yet thou 
hast kindred and friends ; and to help thy cousms to wealth, thou wilt cozen 
thy own soul ! Alas ! it is a mystery of knowledge to discern friends, 
* Wealth maketh many friends,' Prov. xix. 4 ; they are friends to the wealth, not 
to the wealthy. They regard not quails sis, but quantus, — not how good thou 
art, but how great. They admire thee to thy face, but inwardly consider 
thee only as a necessary e'vil, yea, a necessary devil ; and when thou diest, are 
ready to sing thy soul a Dirige to hell. If thine eyes be ever opened, thou 
wilt hate such suborners of bastard thoughts to thy heart ; as a recovered man, 
having drunk a loathsome potion in his sickness, doth ever after hate the very 
cruse it was brought him in. But say thy friends stick truer to thee, and one 
holds thy aching head, another runs for physic, a third, by helping thee to 
change sides, seeks to mitigate thy pains ; yet still thou complainest of un- 
remedied torments. Oh, then, hadst thou not better make the God of com- 
fort thy friend, who would neither be wanting in his presence, nor scanting 
in his consolations ? 

Worldly friends are but like hot water, that when cold weather comes, 
are soonest frozen. Like cuckoos, all summer they will sing a scurvy note to 
thee, but they are gone in July at furthest : sure enough before the fall. They 
flatter a rich man, as we feed beasts, till he be fat, and then feed on him. 
A true friend reproves thee erring, though perhaps not suddenly. Iron is 
first heated, then beaten : first let him be heated with due and deserved jjraise 
for his good, then cool and work him with reprehension for his evil ; as 
nurses, when their children are fallen, first take them up, and speak them 
fair, and chide or correct them afterwards. These friends love not thy soul's 
good, but thy body's goods ; let them not carry away thy heart from Christ. 
But if thou so resolvest that these friends shall enjoy thy riches, yet God 
saith, Cujus erunt, ' Whose shall they be?' Thy kindred or friends sbaU not 
eat the grapes of thy planted vineyard; no, 'a stranger shall cat thereof.' 
'God giveth not thee power to eat thereof;' no, nor him thou desirest; 'but 
a stranger eateth it,' Eccles. vi. 2. Dabitur digniori, it shall be given to 



I 



Luke XII. 20.] the cosmopolite. 139 

one good in God's sight ; perhaps to such a man's posterity whom thou 
now scorncst. The ' wicked heap up silver as the dust, and prepare raiment 
as the clay. They may prepare it, but the just shall put it on, and the 
innocent shall divide the silver,' Job sxvii. 17. 

Now see thy folly, O covetous churl, whose desires were all set on a nun- 
quam satis: 'Whose shall those things be?' Not whom thou choosest, but 
whom God appointeth. Thy children are God's charge, if thou wilt faithfully 
trust him with them : otherwise, couldst thou bind thy lands, and bequeath 
thy goods; settle thy whole estate so sure as cither strength of law or wit 
of lawyers can devise ; yet Cujiis erunt, — ' Whose shall these things be?' Lo, 
now thou hast enough; thy head aches, thy conscience pricks, death requires 
thy body, Satan thy soul. Couldst thou not wish that thy barns had been 
less, and thy charity more? that as God blessed thy store, so thou hadst 
returned some liberal testimony of thankfulness to his church and poor 
again? Especially', when neither thyself nor thy assignees shall enjoy these 
things. ' Whose shall they be?' 

All these particulars surveyed give the covetous cosmopolite three brands. 
He is branded in his soid, in his riches, in his good name. In his soul : ' Thy 
soul shall be fetched away.' In his riches : ' Whose shall these things be 
which thou hast provided?' In his name- 'Thou fool.' '\Vhercupon we 
may justly infer this conclusion as the sum of all: that abundant wealth can 
bring no good either to soul, body, or name. Man is said to have three 
lives: spiritual, corporal, and civil, as the lawj^ers caU it — the life of his 
good name. Neither to this, nor to the life of his soul or body, can multi- 
tude of riches confer any good. This text shall prove it in all the par- 
ticulars : — 

1. To the soul can opulency procure no benefit. All Christians know 
that good for the soul is the passion and merits of Christ : faith to appre- 
hend these; repentance to mortify sins; sanctifi cation to give us celestial 
lives ; and salvation to glorify our persons. Bat can any of these be bought 
with money ? ' Thou and thy money perish together, that thinkest the gifts 
of God may be purchased with money,' Acts viiL 20. God will not barter 
away his graces (as the Indians their gold) for thy gauds and rattles. He 
will not take the mortgage of a lordshiji for the debt thou owest him. The 
smoke of thy sacrifice smells never the sweeter because thou art clothed in 
sUks, or canst sit down to tell thy Michaelmas thousands. Thy adulteries 
cannot be commuted for in heaven, nor thy usuries be ansvrered by a fine 
before the tribunal of the Highest. Thou mayest as soon and easily mount 
up to heaven with wings of lead as by fcathei's of wealth. Indeed, they can 
do a man as much good in distress of conscience, as to have his head bound 
with a wet cloth in a cold morning can cure the headache. If wealth could 
keep a man from hell, how few rich men would 1)C damned ! But ho is not 
mnctior qui ditiov ; nor is salvation vendible to a full purse. The doctrine 
of Rome may affirm it ; but the decree of God will not afford it. This cos- 
mopolite had barns and bars, but these cannot hedge in his soul; that is 
'required.' 

2. To the hody perhaps there is some more expectation of good, but no 
more success. Thou art angiiished : will thy wealth purchase health? Sleep 
is denied thy senses, and after many changed sides and places, thou canst 
find no rest : go now, emjity thy cofiers, and try what slumber the charms and 
chimes of gold can ring thee. Thy stomach loathes meat : all thy riches are 
not sufficient sauce to get thee an appetite. Couldst thou drink Cleo- 
patra's draught, it will not ease thy headache! The physician will take thy 



140 THE COSMOPOLITE. [SeKMOIT XXXIV. 

money, and give tliee physic; but what 2)hysic will give thee infallible 
health? 

But the rich man hath a fire, when the poor sits cold; the rich a harbour, 
attendance, and delicate provision, when the poor wants both house and 
home, meat and money, garments and company. For though riches gather 
many friends, ' the poor is separated from his neighbours,' Prov. xix. 4. No 
part of my sermon hath denied but the competency of these earthly things 
is a blessing ; neither dare I infer that the want of these is a curse ; for the 
best have wanted them, not the Saviour of men himself excepted. But what 
is this to abundance? Is not he as warm that goes in russet as another that 
rustles and ruffles in his sillis? Hath not the poor labourer as sound a sleep 
on his flock-bed or pad of straw as the epicure on his down-bed, with his 
rich curtains and coverings ? Doth not quiet lie oftener in cottages than in 
glorious manors ? ' The sleep of a labouring man is sweet, whether he eat 
little or much; but the abundance of the rich will not suffer him to sleep,' 
Eccles. v, 12. And for a good appetite, we see the toiling servant feed 
savourly of one homely dish, when his surfeited master looks loathingly on 
his far-fetched and dearly-bought dainties : sitting down to his second meal 
in a cjuandary whether he should eat of his best dish or nothing ; his stomach 
being such a coward, that it dares not fight with a chicken. This gentleman 
envies the happiness of his poor hind, and would be content to change states 
with him, upon condition he might change stomachs. It is not then the 
plenitude, but competency of these things, that affords even the rich content. 
>So that a man's estate should be Hke his garment, rather fit than long; for 
too much troubles him, and the satiety of these earthly riches doth rather 
kill than conserve the body. 

3. The name perhaps hath some hope of luxurious share in this abundance, 
and thinks to be swelled into a Colossus, over- straddling the world. Indeed, 
here is the centre ; for, I persuade myself, few worldlings can propound to 
themselves any well-grounded expectation of good to their souls, or help to 
their bodies, by their accumulation of treasures. Only in his nomen potius 
(juam 0171671 quceritur, — there is more hope of a great name than of good 
content. And now for the name ; what is the event? Come his riches ill; 
his credit is the commons' curse. Populus sihilat, the world rails at him 
living; and when he dies, no man says. It is pity; but. It is pity he 
died no sooner. ' They shall not lament for him with. Ah lord ! or, Ah his 
glory!' Jer. xxii. 18; but 'he shall be buried with the burial of an ass,' 
ver. 19, that hath lived the life of a wolf His glorious tomb, erected by his 
enriched heir, shall be saluted with execrations ; and the passengers by wiU 
say, 'Here lies the devil's promoter.' Come his wealth well; yet what is 
credit, or how may we define a good name ? Is it to have a pageant of 
cringes and faces acted to a taffety jacket ? To be followed by a world of 
hang-byes, and hooted at by the reeling multitude, like a bird of paradise, 
stuck full of pied feathers? To be daubed over with court-mortar, flattery; 
and set up as a butt for whores, panders, drunkards, cheaters, to shoot their 
commendations at? To be licked with a sycophant's rankhng tongue; and 
to have poor men crouch to him, as little dogs use to a great mastiff' ? Is 
this a good name? Is this credit? Indeed these thmgs may give him a 
great sound : as the clapper doth to a bell, makes it have a great sound, but 
the bell is hollow. They are empty gulls, whose credit is nothing else but a 
great noise, forced by these lewd clappers. A rich worldling is like a great 
cannon, and flatterers' praises are the powder that charge him ; whereupon 
he takes fire, and makes a great report ; but instantly goes off, goes out in 



Luke XII. 20.] the cosmopolite. 141 

stench. He may think himself the better ; but no -n-ise man, no good man 
doth ; and the f;iuie that is derived from fools is infamy. 

That which I take to be a good name is this : Laudari a laude dujnis;'''' 
to be well esteemed of in Christian hearts ; to find reverence in good men's 
souls. Bonum est laudari, sed 2^Taistat esse laudahilem, — It is a good thinaj 
to be praised, but it is a better to be praiseworthy. It is well that good 
men commend thee in their consciences, but it is better when thy good con- 
science can commend thee in itself. Happy is he whose ' ovm heart doth 
not condemn him,' 1 John iil 21. This credit wealth cannot procure, but 
grace ; not goods, but goodness. The poorest man serving God with a fixith- 
ful heart, finds this aj^probation in sanctified afibctions, when golden asses 
go without it. I confess, many rich men have had this credit, but they will 
never thank their riches for it. Their greatness never helped them to this 
name, but their goodness. They have honoured the Lord, and those the 
Lord hath promised that he will honour. So that all the reputation which 
wealth can procure a man in God's judgment is but ' Thou fool.' In that 
parabolical history, Luke xvi., mention is made of a ' rich man,' but none 
of his name ; as if it were unworthy to stand in the Lord's book. Here is 
all the credit of the wicked : their ' very memory shall rot,' and their great 
name shall either not be remembered, or remembered with detestation. 

Lo now the benefit of worldly wealth, and the brands which disfigure 
the soul, body, name, of covetous men. For his reputation, folly challengeth 
it; for his riches, uncertainty devours it ; for his soul, Satan claims it. He 
is gone in all respects ; and now there is nothing left of him, but his infamy 
in the thoughts of men, his goods in the keeping of the world, his body in 
the prison of the grave, and his soul in the hand of heU. Ahiit, he is gone; 
a tempest hath stole him away in the night. Saith Job, ' The rich man 
shall lie down, but he shall not be gathered : he openeth his eyes, and he is 
not,' chap, xxvii. 19. Therefore it is said, Luke xvi. 19, ' There was a certain 
rich man : ' Erat, non est,f ' There was,' there is not, he is now gone. ' I 
have seen the wicked in great power, and spreading himself like a green bay 
tree. Yet he passed away, and, lo, he is not : yea, I sought him, but he could 
not be found,' Ps. xxxvii. 36. 

To conclude : it may be yet objected, that though much wealth can pro- 
cure to soul, body, or name, no good ; yet it may be an antidote to prevent 
some evil, or a medicine to rid them all of some malady. The insufiiciency 
of such a promise in riches is punctually also confuted in this text. For 
neither the rich man's soul, body, nor estate is secured by his abundance. 
Infernal spirits fetch his soul ; temporal men possess his wealth ; eternal 
censures blast his good name ; and the worms prey upon his carcase. What 
evil then can riches either prevent or remove from man ? 

1. Not from the soul; all evil to this is cithcv pounce or culpa3 ; of sin, 
or of punishment for sin. 

For sin. What xica is evacuated by riches 1 Is the wealthy man hum- 
bled by his abundance. No, he is rather swelled into a frothy pride , con- 
ceiting hunself more than he is, or at least imagining that he is either rig 
or 6, the man or somehodij. And as pride is radix ovinis peccati, the root 
of all sin, so riches is the root of pride. Diviiianim vermis siqjerbia, 
saith St Augustine. When the sun of prosperity heats the dunghill of riches, 
there is engendered the snake of pride. Wealth is but a quill, to blow up 
the bladder of high-mindedness. St Paul knew this inseparable consequence, 
when he charged Timothy to * charge them that are rich in this world, that 
* Sen. Ep. 102. t Chrysost. 



142 THE COSMOPOLITE. [SeKMOK XXXIV. 

tliey be not tigli-miuded,' 1 Tim, vi. 17. And do we think that the heat of 
malice will be slaked by riches 1 No, it is fired rather into combustion ; and 
now bm'sts forth into a flame, what before was forced to lie suppressed in 
the embers of the heart. Is any man the more continent for his abundance t 
No ; Stat qucevis multo meretrix mercahilis auro, — ^Whores are led to heU 
with golden threads. Kiches is a warm nest, where lust securely sits to 
hatch all her unclean brood. From fulness of bread, the Sodomites fall to 
mmatural Avantonness. Geres et Liber liinguefaciunt Venerem. Oppression 
is not abated by multiplication of riches ; but rather longiorem et raagis 
strenuam reddit manum, — gives it a longer and stronger arm. For as the 
poor cannot withstand, so the rich will not restrain, the tyranny of great 
oppressors. ' They covet fields, and take them by violence,' Micah ii. 2. 
How 1 ' Because their hand hath power,' 

For punishment. What security is in money. Doth the devU balk a lordly 
house, as if he were afraid to come in 1 Dares he not tempt a rich man to 
lewdness 1 Let experience witness whether he dares not bring the highest 
gaUant both to sin and shame. Let his food be never so delicate, he will 
be a gTiest at his table; and perhaps thrust in one dish to his feast — drunken- 
ness. Be his attendance never so complete, yet Satan will wait on him too. 
Wealth is no charm to conjure away the devil; such an amulet and the 
Pope's holy-water are both of a force. Inward vexations forbear not their 
stings in vcwe. of riches. An evil conscience dares perplex a Saul in his 
throne, and a Judas with his purse full of money. Can a silken sleeve keep 
a broken arm from aching 1 Then may full barns keep an evil conscience 
from vexing. And doth hell-fire favour the rich man's limbs more than the 
poor's % Hath he any servant there to fan cold air upon his tormented 
joints 1 Nay, the nameless Dives goes from soft linen to sheets of fire ; 
from purple robes to flames of the same colour, purple flames ; from deli- 
cate morsels to want a drop of water. Herod, though a king on earth, 
when he comes to that smoky vault, hath not a cushion to sit on, more than 
the meanest parasite in his court. So poor a defence are they for an op- 
pressed soul. 

2. Nor from the body can riches remove any plague. The lightning 
from heaven may consume us, though we be clad in gold ; the vapours of 
earth choke us, though perfumes are still in our nostrils ; and poison burst 
us, though we have the most virtual antidotes. What judgment is the 
poor subject to, from which the rich is exempted ? Their feet do as soon 
stumble, and their bones are as quickly broken. Consumptions, fevers, 
gouts, dropsies, pleurisies, palsies, surfeits, are household guests in rich 
men's families, and but mere strangers hi cottages. They are the effects of 
superfluous fare and idleness ; and keep their ordinary at rich men's tables. 
Anguish lies oftener on a down-bed than on a pallet ; diseases wait upon 
luxury as close as luxury upon wealth. These frogs dare leap into King 
Pharaoh's chamber, and forbear not the most sumptuous palace. But money 
can buy medicines : yet, what sick man would not wish that he had no 
money, on condition that he had no malady ! Labour and moderate diet 
are the poor man's friends, and presence him from the acquaintance of 
Master Doctor, or the surfeited bills of his apothecary. Though our Avorld- 
ling here promiseth out of his abundance, meat, drink, and mirth ; yet 
his body grows sick, and his soul sad : he was before careless, and he is 
now cureless ; all his wealth camiot retain his health, when God will take 
it away. 

3. But what shall we say to the estate ? Evils to that are poverty, hunger. 



Luke XII. 20.] the cosmopolite. 1 43 

thirst, weariness, servility. We hope wealth can stop the invasion of these 
miseries. jSTothiug less : it rather mounts a man, as a wrestler does his com- 
batant, that it may give him the greater fall. Riches are but a shield of 
wax agaiust a sword of power. The larger state, the fairest mark for mis- 
fortune to shoot at. Eagles catch not after flics ; nor will the Hercules of 
ambition lift up his club but against these giants. There is not in poverty 
that matter for a great man's covetous fire to work upon. If Naboth had 
had no vineyard to prejudice the command of xVhab's lordship, he had saved 
both his peace and life. Violent winds blow through a hollow willow, or 
over a poor shrub, and let them stand, whiles they rend a-pieces oaks and 
great cedars, that oppose theh great bodies to the furious blasts. The tem- 
pests of oppressing power meddle not with the contemptible quiet of poor 
labourers, but shake up rich men by the very roots ; that their blasted for- 
tunes may be fit timber for their own buildmg. Who stands so like an 
eyesore in the tyrannous sight of ambition as the wealthy 1 Imprisonment, 
restraint, banishment, confiscation, fining, and confining are greatness's in- 
telligencers ; instruments and stairs to climb up by into rich men's posses- 
sions. Superabundant wealth hath four hindrances from doing good to the 
estate : — 

(1.) God usually punishcth our over-loving of riches vnth. their loss. He 
thinks them unworthy to be rivals with himself; for all height and strength 
of love is his due. >So that the ready way to lose wealth is to love it. Et 
delectatio j^erdet. 

(2.) The greatness of state, or of affection to it, opens the way to rum. 
A full and large sail gives vantage to a tempest : this pulled down, the 
danger of the gust, and of shipwreck by it, is eluded ; and it passeth by 
■\\itli only waves roaring, as if it was angry for being thus prevented. He 
that walks on plain ground either doth not fall, or riseth again Avith little 
hurt. He that climbs high towers is more in danger of fiilHng, and if he 
fall, of breaking his neck. 

(3.) We see the most rich worldlings live the most miserably, slaved to 
that Avealth whereof they keep the key under their girdles. Esu riant iiijjo- 
pina, as Ave say, — they starve in a cook's shop. A man would think, that if 
Avealth could clo any good, it could surely do this good, keep the OAvner from 
Avant, hunger, sorrow, care. No, even these batIs riches do not avoid, but 
rather force on him. Whereof is a man covetous but of riches 1 AVhen 
these riches come, you think he is cured of his covetousuess : no, he is more 
covetous ; though the desires of his muid be granted, yet this precludes not 
the access of new desires to his mind. So a man might strive to extinguish 
the lamp by putting oil into it, but this makes it burn more. And as it is 
with some, that thirstily drink harish and ill-brewed drinks, have not their 
heat hereby allayed, but inflamed ; so this worldling's hot eagerness of riches 
is not cooled, but fired by his abundance. 

(4.) That which makes a man easy to hit, makes also his Avound grievous. 
The poet'- tells us, that AA'hen Codrus's house burns, (a little cottage m the 
forest,) he stands by and Avarms himself at the flame : he knoAvs that a few 
sticks, straw, and clay, with a little labour, can rebuild him as good a taber- 
nacle. But if this accident light upon the usurer's house, distraction seLzeth 
him Avithal : he cries out of this chamber, and that chest, of his closet and 
cabinet, of his bonds and mortgages, money and plate ; and is so much the 
more impatient as he had more to lose. 

In a word, here is all the difference betwixt the rich and the poor : the poor 

* Juve., Sat. 4. 



1 44 THE COSMOPOLITE. [SeRMON XXXIV. 

man would be rich wliiles he lives, and the rich would be poor when he 
dies. For it is small grief to leave hunger, cold, distress, bondage, hard 
lodging, and harder fare ; but to forsake full barns, full purses, music, wine, 
junkets, soft beds, beauteous women, and these lust-tickling delights, aaid 
to go with death to the land of forgetfulness, this is the terror. I end, then, 
as Paul concludes his counsel to rich men : ' Lay up for yourselves a good 
foundation against the time to come, that you may lay hold on eternal life,' 
} Tim. vi. 19. 



THE FIEE OF CONTENTION: 

OB, 

THE TEOUBLE THAT FOLLOWS THE GOSPEL. 



7 come to send fire on the earth ; and tvhat ivill I, if it be already hindUd 7 

Luke XII. 49. 

Before I run upon division, (and yet division is the subject of my text, and 
for method's sake I must use some division in my discourse,) I must let you 
understand what this fire is that is sent, and how innocent our Saviour is 
that sendeth it. 

1. There may be dissension betwixt the good and the good ; and hereof 
is the devil the author. It is the enemy that sows those tares. This is one of 
the abominations that the Lord ahhorreth : ' A false witness that speaketh 
lies, and him that soweth discord among brethren,' Pro v. vi. 19. God is 
never the immediate cause of that which he abominates. ' If any seem to 
lie contentious, we have no such custom, neither the churches of God,' 1 Cor. 
xi. 16. To clear Christ and his gospel from causing this, the tenor of all 
Scriptures admonisheth us with St Peter : ' Be ye all of one mind, having 
compassion one of another, love as brethren, be pitiful, be courteous,' 1 Pet. 
iii. 8, 

Unity is the badge of Christianity : we are all the members of one body. 
* The eye cannot say to the hands, I have no need of you,' kc, 1 Cor. xii. 
We are all stones of one building, therefore must not jar one with another, 
lest we ruin the whole house. Christ saith, that ' a kingdom divided cannot 
stand.' The soldiers would not divide the unseamed coat of Christ ; far be 
it from us to rend his body. There are three grounds of love : vktue, plea- 
sure, profit. Virtue all consent to be tlie surest and best. That then 
which is grounded on the best virtue is the best unity; and this is faith. 
Love issuing from fiiith is a bond able to tic God to man, man to God ; 
and therefore man to man. This knot is tied so fast, that the powers of 
hell cannot undo it. All other unities but the communion of saints may 
be broken. 

There is no peace so indissoluble as the peace of fiiith. So, contrarily, 
there is no contention so violent and raging as that is inflamed by erroneous 
VOL. u. K 



146 THE FIEE OF CONTENTION [SeRMON XXXV. 

religion. Cyprian writes of Novatus,'"' tlirit lie would not so much as allow 
his own father bread whiles he lived, nor vouchsafe him burial being dead ; 
that he spurned his own wife, and kiUcd his own child within her body. Oh, 
the unmatchable cruelty that some men's religion (if I may so call it) hath 
embloodied them to ! What treasons, conspiracies, massacres, did or durst 
ever shew their black faces in the light of the sun like to those of Papists, 
aU vizarded under pretended religion ! The Pope hath a canon, called JS^os 
sanctorum 2yredecessorum, &c., — ' We, observing the statutes of our holy pre- 
decessors, do absolve those that are bound by fidelity and oath to persons 
excommunicated, from their oaths ; and do forbid them to keep their fealty 
towards them, quousque ipsi ad satisf actionem veniant, till they come to yield 
satisfaction.' What malicious stratagems against suspended princes have not. 
been kindled from this fire ? Against what nation hath not this cannon shot 
its fury ? Yea, the more to embolden subjects to such pernicious attempts^ 
the Pope makes them beUeve that the very apostles take their parts. For 
so it is manifest by the form of Gregory's sentence, that he commandeth St 
Peter and St Paul, as if they were his bailifi"s-errant, to execute the writs of 
his pontifical and privative authority. 

Malice in humour is like fire in straw, quickly up and quickly out ; but 
taking hold of conscience, like fire in steel : quod tarde acquisivit, diu retinet, 
— what was long in getting will be longer in keeping. Eehgion is the 
greatest enemy to religion ; the false to the true. Favos etiam vesjKefaciunt.-t 
Wasps also make combs, though instead of honey we find gunpowder. 
Of dissension among professors of the gospel, Christ is not author ; he never 
gave fire to burn his church. Yet he hath his hand in it. ' There must be 
heresies among you, that they which are approved may be made manifest,' 
1 Cor. xi. 19, He draws good out of evil, and makes a good shall of the 
evil must; so raising a virtue from a necessity. From contentions begot by 
Satan, he so sweetly works that the profession of his children, but darkly 
glowing before, shall be made to shine brightly. In Queen Mary's time, 
when persecution ■wrung the church, martyrdom gave a manifest approbation 
of many unknowai saints. The virtues of divers had been less noted if this 
fiery trial had not put them to it. God's glory and power are more perspi- 
■cuous in strengthening his against their enemies than if they had none. 
Christ came not to send this fire, yet he wisely tempers it to our good. 

2. There may be dissension betwixt the wicked and the wicked ; and 
hereof also is Satan author. He sets his own together by the ears, like cocks 
of the game, to make him sport. Hereupon he raised these great heathen 
wars, that in them millions of souls might go down to people his lower 
kingdom. Hereupon he draws rufiian into the field agamst rufiian, and then 
laughs at their vamly spilt blood. All the contentions, quarrels, whereby 
one evil neighbour vexeth another, all slanders, scoldings, reproaches, calum- 
nies, are his own damned fires. Thus sometimes the ungodly massacre the 
ungodly, oppressors devour oppressors. ' I wiU set the Egyptians against 
the Egyptians : and they shall fight every one against his brother, and every 
one against his neighbour ; city against city, and kingdom against kingdom,' 
Isa. xix. 2. The Pharisees against the Sadducees, the Turk against the 
Pope, the transgressor against transgressor. Covetousness shall be against 
prodigality, baseness against pride, temerity against dastardy. The drunk- 
ard spills the drunkard, the thief robs the thief, — proditoris prodito); — the 
traitor shall be betrayed, and the cozener shall be cheated. ' They shall eat 
every man the flesh of his own arm ; Manasseh, Ephraim ; and Ephraim, 
* Lib. ii., ep. 8. t Tertul. 



Luke XII. 49.] the fire of contention. 147 

Manasseh,' Isa. ix. 21. It is unpossible that any true peace should be 
amongst the wicked, whiles they want the solder that should glue them toge- 
ther — fiiith. Agreement in evil is not peace, but conspiracy. "Wicked 
men's combining themselves may be a faction, no unity, no amity ; so they 
have but metum et noxam conscientice pro foedere, — terror and guilt of con- 
science for their league. But some may question, Doth not Satan, in settiug 
reprobates agamst reprobates, overthrow his own kmgdom 1 I answer — 

(1.) The devU is politic, and will not divide his subjects, when by their 
holding together he may divide the church. So the Pharisees, though they 
hate the Sadducees, and the Herodians, that despise them both, shall all join 
forces, shake and take hands against Christ, Matt. xxii. 16, 23. Papists are 
enemies to truth, schismatics to peace ; yet both to the church : which suf- 
fers, as her Saviour did, m medio inimicoriim, in the midst of adversaries, 
not only to her now, but at other times also to themselves. Herod and 
Pilate were of reconciled* enemies reconciled friends, that their united ran- 
cours might meet against Jesus. The Jews and the Lystrians, so diversely 
religioned, the devil can make agree to stone Paul, Acts xiv. 19. Thus 
Satan holds them under colours and pay, whiles they can do him any ser- 
vice ; but when they can no longer vex others, he falls to vexing of them ; 
and enrageth their thirst to one another's blood, when they have done c^uaff- 
ing the blood of the saints. 

(2.) The devil, in raising seditions and tumults among his own, intends 
not the destruction but erection of his kingdom. Perhaps his forces on 
earth are weakened, but his territories in hell are replenished ; wherem he 
takes himself to reign most surely. For Satan, during a man's life, knows 
not certainly whether he belongs to God or to him. Predestination is too 
mystical and secret a book for his condemned eyes to look into ; and re- 
pentance hath often stepped in between old age and death, frustrating the 
hopes of Satan. Therefore he hastens a wicked man, wdth what speed he 
can, to hell ; for till he come within the smoky gates, Satan is not sure of 
him ; he may start out of his clutches. For this cause he precipitates 
witches with much suddenness to their ends : whom, one would think, he 
should let live, that they might do more mischief. No ; such is his mali- 
cious poKcy, he would be sure of some, and rather take one soid in pre- 
sent, than hazard all on the vain hope of more gains. 

3. There is a dissension between the wicked and godly ; nor yet is Chiist 
the proper and immediate cause of this. For 'if it be possible, as much as 
lieth in you, live peaceably with aU men,' Eom. xii. 18. 

4. There is an emnity betwixt grace and wickedness, a continual combat 
between sanctity and sin ; and this is the fire Christ came to send. He is to 
some a living stone, whereupon they are built to life ; to others a stone of 
offence, whereat they stumble to death. Now, because the local seat of 
holiness on earth is in the hearts of the saints, of wickedness in the devil 
and his instruments, therefore it follows that the evil will persecute the good, 
and the good may not partake of the vices of the bad. ' What agreement 
hath the temple of God with idols ? Wherefore come out from among them, 
and be ye separate, saith the Lord, and touch not the unclean thing ; and I 
will receive you,' 2 Cor. vi. 16. Out of the Eg}'pt of this world hath God 
called his sons. We are forbidden all ' fellowship with the imfruitful works 
of darkness ; ' not altogether with the workers, ' for then we must needs go 
out of the world,' 1 Cor. v. 10. It is commanded, Jer. xv. 19, that 'the 
precious be separated from the vile ; ' yet so that they luay return to the 

* Qu. ' unreconciled ? '—Ed. 



148 THE FIEE OF CONTEIy^TION. [SeKMOX XXX Y. 

good, tliougli the good may not turn to them. It is good for tlie good to 
sunder themselves from the incorrigible wicked, as being the first stair of 
the ladder that leaves the earth, and sets the first step of our journey to 
heaven. God in his eternal decree separated the elect from the reprobate ; 
in his vocation he sequesters them from corrupt nature and sin. Wlien he 
executes particular judgment, he takes Israel from the tabernacles of Korah ; 
when he will give the general, he will sever the sheep from the goats. 

Christ, then, who is the ' Prince of peace,' Isa. is. 6, causeth not quarrels 
between man and man, as they are creatures ; but betwixt goodness and 
evil, as they are contrary natures. That the sons of Belial hate the sons 
of God, Christ is not the cause, but the occasion. For when the gospel 
separates us from the world, the world then bends his malicious forces 
against us ; so that peace in sin, ver. 51, Christ came not to send, but peace 
of conscience : Phil. iv. 7, ' The peace of God, which passeth all understand- 
ing,' &;c. Which because the wicked will not embrace, therefore ' five in 
one house shall be divided : the father against the son, and the son against 
the father,' <fcc., ver. 52, 53. The gospel doth not otherwise work this divi- 
sion than the law is said to make sin, Piom. vii. 7, because it made sin 
known ; or the sun is said to cause motes, because it causeth their appear- 
ance. Let Paul continue a Pharisee, and the Pharisees will love him ; con- 
vert he to a Christian, and they wiU hate him. Whiles we live after the 
world, we have peace with the world, none with God ; when we are turned 
to Christ, we have peace with God, none with the world. 

This ground laid, we will consider, for the better exposition of the words, 
five circumstances: — 1. The fire; 2. The fuel; 3. The Idndlers; 4. The 
smoke; 5. The bellows. 

Wherein we shall find Christ's willing, and the firis kindling : who wills 
goodness to his chosen, which he is sure will enrage the wicked to their per- 
secution. The cause thus given, the fire is left to be kindled by others. 
For though non sine Deo patimur, yet non h Deo j)etimur. The instruments 
of our affliction will be found ungodly, who, though they plead. We have 
done the will of the Lord, shall go to hell for their labour. 

1. The fire is discord, debate, contention, anger, and hatred against the 
godlj^ Every man is composed of four elemental humours, whereof one is 
choler, resembled to fire. In whom this choler is most adust and puissant, 
they are usually most hot, furious, fiery. But I speak here of nature ; for 
grace can alter nature, and purge this corruption. Regeneration is the best 
physic to purge choler. Many medicines hath philosophy prescribed against 
this spiritual disease, but in vain. The philosopher's servant could scoff his 
master : He inveighs against anger, writes volumes against it, et ipse viihi 
irascitur, — and yet he is angry with me. Only grace can, more than give 
rules, give power to master this madness. Fire and contention have some 
resemblances : — 

(1.) Debate is like fire; for as that of all elements, so this of aU passions, 
is most violent. The earth is huge, yet we walk quietly on it ; it suffers 
our ploughs to rend up the entrails of it, to teach us patience. The air is 
copious, yet admits our respiration. The waters boisterous. 3"et sail we upon 
them, against them. But fire, especially getting the upper hand, is unmer- 
cifully raging: it left nothing behind to witness the former happiness of 
Sodom. The world's last destruction shall be by fire, 2 Pet. iii. 12; and 
God useth that, of all elements, to express the very torments of hell, adding 
brimstone to it, Eev. xxi. 8. To this is the anger of God likened : ' Our 
God is even a consuming fire,' Heb. xii 29. So doth d'^'ace exceed all 



Luke XII. 49.] the fire of contention. 149 

passions : floods of correction cannot quencli the turbulent spirit, wliicli is 
' set on fire of hell,' James iii. G. Only one estreme may drive out another, 
as ^Y0 hold our burnt finger to the fire, by a new heat to extract the for- 
mer. So the fire of grace only must draw out the fire of debate. Matt, 
iii. 11, or send it to the everlasting fire to quench it, ver. 12. 

(2.) Contention is like fii'e, for both burn so long as there is any exustible 
matter to contend with. Only herein it transcends fire : for fire begets not 
matter, but consumes it; debate begets matter, but not consumes it. For 
the -uicked study causes of contention, as Benhadad did against Ahab, 
1 Kings XX. So when the Pope could find no just exception against 
Frederick the emperor, he quarrelled with him for holding the wrong stirrup 
when the great prelate should mount his palfrey; and though he might 
easily mistake, for emperors are not used to hold stirrups, j^et he was per- 
secuted almost to excommunication for it. It is woeful dwelling amongst 
debateful men, whose souls hate peace ; that are aoToiyoi, ' without natural 
affection,' Piom. i. 13, — which Paul makes a reprobate's mark, — strildng all 
that stand in their way, and not ceasing to burn till all matter cease to feed 
them. Solomon describes such with a fiery comparison, Prov. xxvi. First, 
ver. 17, he calls liim a busy-body: 'He passe th by, and meddleth with 
strife not belonging to him;' he thrusts himself into impertinent business, 
and ' is like one that taketh a dog by the ears,' which he can neither hold 
nor well let go. Ver. 18, he notes his politic villany : 'As a madman who 
casteth firebrands, arrows, and death, and saith, Am I not in sport ] ' he 
scattereth abroad mortal mischiefs under the colour of jests. And, ver. 20, 
lest the fire should go out, he administers fuel himself : ' Where no wood is, 
there the fire goeth out.' Ver. 21, vv-hen he hath kindled this flame, he 
strives to spread and di.3perse it, and is as ' coals to burning coals, and wood 
to the fire. The words of a tale-bearer are wounds, and they go down into 
the innermost parts of the belly.' They penetrate and cruciate the most 
tender and sensible places. 

(3.) As a little spark grows to a great flame, so a small debate often proves 
a great rent. ' Behold how great a matter a little fire kiudleth ! ' James iii. 
5. The wind, at first a small vapour, yet gets such strength in going, that 
it overturns trees and towers. 'A backbiting tongue hath pulled down 
strong cities, and overthrown the houses of great men,' Ecclus. xxviii. 14. 
War is compared to fire : Num. xxi. 28, ' A fire hath gone out of Heshbon, 
;md a flame from the city of Sihon : it hath consumed Ar of iloab, and the 
lords of the high places of Aiiion.' But contention runs like wild-fii-e; so 
furious a pace, that nothing but blood can extinguish it. 

(4.) As fire is proverbially said to be an ill master, but a good servant : so 
anger, where it is a lord of rule, is a lord of misrule ; but where it is sub- 
dued to reason, or rather sanctified by grace, it is a good servant. That 
anger is holy that is zealous for the glory of God. 

Thus is division a raging fire, and able, whether it take hold of civility or 
religion, of burse or church, to overthrow the common good of both. 

For civility, the breaking of relatives is the ruin of substantives. We 
staiid not of ourselves, but upon reference. Want of justice in magistrates, 
of instruction in governors, of obedience in subjects, of charity in neighbours, 
destroys the commonwealth. Some gather thus much from the fifth com- 
mandment, by good consequence : ' Honour thy father and thy mother, that 
thy days may be long in the land which the Lord thy God giveth thee.' 
For if princes rule well, and subjects obey well; if masters command right, 
and servants do right; if parents infitruct children in the fear of God, and 



150 THE FIRE OF CONTENTION. [SeRMON XXXV. 

children obey parents in that fear, this happy harmony shall preserve the 
land. If this relation and reciprocal duty be neglected, all runs to ruin, and 
the blessing of long life shall be withdrawn. For it is not fit they should 
have long life that rebel against those from whom they had, and by whom 
they hold, their life. 

Begin with the least ascendantly. The overthrow of a house is division. 
When the husband and wife draw not evenly in the j'oke, — when the one 
brings fire, and the other hath no water to quench it, — when the children 
are refractory, the servants wasters, there must needs be a decay of this 
family. Whereof consists a city but of many households ? If the particu- 
lars be ruinated, what will become of the general 1 When the members are 
gone, where is the body? If the magistrates are unjust, the people disobe- 
dient ; if one profession quarrel with another, and deny mutualitj^, — the 
head refusing to give guidance, the eyes their sight, the feet to walk, the 
hands to work, — the body of that city dissolves. The dissolution of cities 
and towns must needs ruin the kingdom. When the members fell out with 
the stomach, that it devoured all and took no pains, hereon the eye would 
not see for it, nor the hand work for it, nor the foot walk for it, &c. ; so the 
stomach wanting meat, the eyes, hands, feet, and ail members, faint and lan- 
guish. Tributes and subsidies are but the dues and duties of the members 
to the prince; who, as the stomach, returns all to their welfare and benefit. 

Dissension in religion doth no less hurt, doth more. It divides a house : 
here, ver. 52, ' Five in one house shall be divided : two against three, and 
three against two.' And, Matt. x. 36, ' A man's foes shall be they of his own 
household.' It divides a city : how many cities have been destroyed by 
their own mutinous distractions, whom foreign invasions could not subdue ! 
It divides a kingdom : whereof France hath long been a bleeding witness ; 
neither hath England been insensible. 

' Ac velut in magno populo, cum scepe coorta est 
Seditio, sjevitque aniinis ignobile vulgus : 
Jamque faces et saxa volant, furor anna ministrat.' * 

It overthrows propinquity : the mutual succour of lending, borrowing, 
giving, relieving, is lost. Yea, it overturns nature itself, setting ' children at 
variance against their own parents,' Matt. x. 35. There are three very near: 
superior, equal, inferior — parent, wife, children; yet we must sej^arate from 
them, rather than fi'om Jesus Christ, ver. 37. Yea, it is enough to extirpate 
all : regem, legem, gregem, — prince, law, and people. No Avonder, then, if 
the busy devil seeks so studiously to kindle this fire. So Eusebius observes :t. 
The suljtle serpent, when persecutions gave the church breathing space, bt 
gan to vex her with her own divisions. 

2. The/»eZ whereon this fire works is the good profession of the godly. 
So the rulers against Daniel, in ccmsa Dei sui, chap. vi. 4, — because of his 
religion. Ps. lix. 3, ' The mighty are gathered against me, not for my trans- 
gression, nor for my sin, Lord.' They persecute us, not because they 
find evil in us, but because they cannot fmd evil in us. ' They run and pre- 
pare themselves against me, without my fault.' Without fault ? It is fault 
enough in their judgment because we serve the Lord. ' They speak evil of 
us, because we run not with them to the same excess of riot,' 1 Pet. iv. 4. 
If we will not communicate with their vicious customs, we shall suffer imder 
their raging cruelties. Against Israel, yea, because it is Israel, do they con- 
sult : ' Come, let us cut off them from being a nation ; that the name of Israel 
* Virgil ; JEn. i. + Eccles. Hist. 



Luke XII. 49.] the fiee or contention. 151 

may be no more in remembrance,' Ps. Ixxxiii, 4. For this cause was tlio 
Babylonian fire kindled against those three servants of God ; and the same 
cause moved mystical Babylon to burn our martyrs in England. If they 
would have turned to idols and images, the fire had been put out. We would 
not, could not, yield to their superstitions, therefore the fire burned. 

But that which is the occasion of evil cannot be perfectly good. Indeed 
that which simply and of itself causeth evil is evil itself. But that may be 
good which indirectly and by consequence, in man's corrupt nature, occa- 
sioneth it. The gospel, and integrity of professing it, is not the efiicient, but 
accidental cause, or rather properly no cause, but an occasion of this feud. 
The bright sun shining on mud and filth is said to cause stench; yet is not 
the sun the true cause, but the former putrefaction of the subject reflected 
on. When a corrupt vapour comes into the fiery region, it is soon inflamed. 
Their rancorous filth had lain quiet, as muck in a dunghill, had not the sun 
of the gospel shone on it and stirred it. Now howsoever the gospel is not the 
dh-ect cause of this, yet surely the occasion. For Athens is quiet enough 
till Paul comes ; and till Christ is born, Jerusalem is hushed in peace. Many 
parishes stick not to say, We had rest and security enough before ; but now 
since preaching came in, and the pulpits have been warmed, there is nothing 
but disturbation and unquictness. How else could this text be true, that 
Christ ' came to send fire on the earth 1 ' The deluge of sin was universal, 
and the waters of iniquity stood untroubled, and all was a mare mortuiim ; 
but when Christ puts fire to this water, no marvel if they wrestle. The 
devil stirs not till God rouse him, as the wild boar sleeps till he be hunted. 
Let darkness cover men's impieties, and their slumber is unmolested; pro- 
duce them to the light, and they cannot endure it. The ulcerous side full 
of dead flesh feels not till you touch the quick. But let Elias tell Ahab of 
his idolatries, John Baptist, Herod of his lusts, and then, ' Thou art mine 
enemy.' The ungodly may pretend other causes, but this is the true one. 
The Pope refused to confirm an archbishop elect, when no insufticiency could 
be found against him, only because of his age ;* not considering that himself, 
being older, did manage a greater place. But if the archbishop was able to 
travel to Rome and back again to England, sure he was able to have sat in 
the chair of Canterbury. Age was the exception; but the truth was, the 
archbishop's honesty ; that he carried not with him to Rome a golden bottle 
to quench the Pope's thirsty soul, as many others did, who returned home 
with as much wit as they went forth, but not with so much money. Such 
was the Pope's pretence against Reimundus, the good Earl of Toulouse, that 
he was a heretic; but when his just purgation and justifying of himself 
would not pacify his unmerciful Holiness, nor get peaceable possession of his 
own lands, it was evident to all eyes that the Pope's desire was not so much 
to have the earl part from his heresy, as from his heritage. t Persecutor.s 
plead castigation of errors, but they mean subversion of truth. 

But great peace is prophesied to the gospel : Isa. xi. 6, ' The wolf shall 
dwell with the lamb, and the leopard lie quietly by the kid,' (kc. ; and, 
Micah iv, 3, ' They shall beat their swords into ploughshares, and their 
spears into pruning-hooks : nation shall not lift up a sword against nation, 
neither shall they learn war any more.' I answer, God will either restrain 
the fury of these savage beasts, and turn Esau's threats into mildness when 
he meets Jacob : ' He that sits in heaven laughs' at their combinings, P.s. 
ii. 4. Or many tyrants shall be converted to the faith of Christ, subjecting 
their crowns and laying down their sceptres at the feet of the Lamb. Or it 
* Matth. Paris. t Act. and Mon. 



152 THE FIEE OP CONTENTION. [SeRMON XXXV. 

may intend that outward universal peace wliicli was througli all the world 
when Christ was born, in the daj^s of Augustus. But most specially that 
peace of conscience and communion which shaU be among the saints, who 
shall lay aside all querelous dififerences, and be made one by the blood of 
Jesus. 

But when the gospel came to us in Queen Elizabeth's days, of so blessed 
memory, we also had much peace. We had -with Gloria in excehis Deo, sung 
also Fax in terris. The iron gates of war were shut up, and the long tossed 
ark of our church had an olive-branch of flourishing peace bestowed upon it. 
The fury of an adversary was not kno^vTi, but ' righteousness and peace 
kissed each other.' Yet was not this peace without great fires : — 

(1.) There was a great fire of Anabaptism: a gross, perverse, and sottish 
sect, that had washed off their font-water as unclean, and thought it not 
enough to run out of Babylon, unless they ran also out of themselves, out of 
their wits. This combustion could not be well quenched; only we were 
happily rid of it by the shifting ground. For Avhen the flames were sup- 
pressed in England, they burst out beyond sea. 

(2.) There was a great fire of Brownism : an ignis fafuus, fastening on 
abundance of crude and squalid matter, that could not easUy be extinguished. 
It was blown up with the bellows of pride ; and because it might not have 
its own SAving, it fell to direct railing. They say the church of England 
may be their mother, but is none of God's wife. Why do they not call her 
plain ' whore V for such is a mother that hath children, and no husband. 
But these the whiles are brave sons, who care not to prove themselves bas- 
tards, that their mother may be noted for a harlot. But the shame be their 
own, integrity hers; who hath not defiled her bed, though they have shamed 
her womb. But whiles they call her St John's beast in the Revelation, let 
them beware lest they prove themselves such as St Paul calls beasts, even 
dogs, Phil. iii. 2. Surely God will never leave peaceable spirits in England, 
to go dwell with raUers at Amsterdam. 

(3.) There was a raging fii'e of the Papists ; who to maintain then* spi- 
ritual fire of superstition, made use of material fire to set a whole land in 
combustion. How unspeakable were their treasons agamst that gracious 
princess ! which yet if we gather up into one volume, we shall find their last 
equalling all : which should have been a fire, a fire indeed, such a one as hell 
itself could only belch out. But bless we our God, that with sweet showers 
of mercy rained it out. 

These fires have been kindled in a land of peace, though many tears have 
been showered upon them, and earnest prayers sent up to heaven for their 
quenching. Yea, and will be still, so long as that crown-shorn generation 
can transport their burning quills into England ; and their great Antichrist, 
the successor not of Peter, but of Ptomulus, sits on that fiery chair. So long- 
as he is suffered to tyrannise over nations, to depose kings, and dispose Idng- 
doms ; who prays Peter and Paul (as if they never had taught subjects to 
obey their sovereigns) to eradicate and cast out an emperor from his royalty. ''' 
Whereupon he conferred the empire upon Rodolphus, with this blasphemous 
verse : — 

'Petra dedit Petro, Petrus diadema Eodolplio;'— 

' All kingdoms were to Peter given by Christ; 
And Peter may dispose them as he list.' 

But as Cardinal Benno affirms, that when this Hildebrand would needs so- 
* Pope Hildebrand in his second excommunication of Heniy Emp. 



Luke XII. 49.] the fiee op contention. 1,53 

lemnly excommunicate the emperor, his chair burst in pieces, being but newly 
made of sufficient timber ; so if it were throughly broken to fitters ■'■" never 
like Jericho, to be rebuilded, then, and not till then, princes may reifu in 
peace. From all this we may observe — 

First, That this fire was kindled in Christ's time, and hath burned ever 
since. For if this rage stroke at the head, it will not favour the members. 
If the saucy devil durst meddle and encounter with the captain, he will not 
fear to set upon a mean soldier. ' Eemember,' saith Christ, ' the word that 
I said unto you. The servant is not greater than the lord ; if they have 
persecuted me, they will also persecute you,' John xv. 20. We cannot ex- 
pect that immunity which our Saviour never found. In the securest and 
most quiet state of the church we have found this : that sedition hath trode 
on the heels of peace, and persecution been born into the world with the 
feet forward, for haste. 

Secondly, That the godly must maintain this fire ; for there must be in 
them no deficiency of fuel. They must hold fast integrity, though this be 
the matter whereupon this fire works. No peace must be had with them 
that have no peace with God ; I deny not peace in civil affair's, but hi con- 
forming our manners to thehs. For righteousness must not yield to iniquity ; 
Christ must be born, and being born must reign, though Herod rage, and 
the devil foam, and all Jerusalem be troubled at it. Matt. iL 3. Dagon 
must yield to the ark, not the ark to Dagon, 1 Sam. v. 3 ; the ten tribes 
come to Judah, not Judah go to them ; Ishbosheth to David, not David to 
Ishbosheth. 

The gospel must be preached, though Iiell break out into opposition ; and 
we must keep faith and a good conscience, though persecutors print in om* 
sides ' the marks of the Lord Jesus.' 

Thirdly, That the fruit of the gospel is so fiir from allowing carnal peace, 
that it gives dissension. It hath ever been the destiny of the gospel to bring 
commotion, trouble, and wars ; though no doctruie teacheth so much peace. 
Matt. X. 34, ' I came not to send peace, but a sword.' Not that the gospel 
of itself causeth wars ; for it maketh peace between God and man, man and 
man, man and his inward soul ; but it overturneth the tables of the money- 
changers, spoileth the bank of usurers, will not let Herod keep his Herodias, 
bars Demetrius of his idolatrous shrines, pulls the cup from the mouth of 
the drunkard, denounceth confusion to the oppressor, uuvizardeth jjainted 
hypocrisy, and discovers the ugly face of fraud to the world : therefore it hath 
enemies, even to the efi"usion of blood, and endeavoured extirpation of all 
that profess it. So that partly this proceeds from our own corruption, that 
cannot endure the light, because our deeds are evil; and partly from the 
malice of Satan, who by the growth of the gospel loseth his jurisdiction. 
For look, how much ground Christianity gets, that bloody infernal Turk 
loseth. So that neither can the devil so uncontrollably lead men to quiet 
damnation ; neither can the evil heart be so securely evil. For the gospel 
informs the understanding, the understanding tells the conscience, and the 
conscience will not spare to tell men their wickedness. Though God's hand 
forbears to strike outwardly, the conscience smites inwardly ; and the former 
unjust peace is broken by a new just war. ilen shall by this means know 
hell before they salute it, and discern themselves in that broad way that leads 
to damnation. Safe they may be, thiy cannot be secure. Thus the gospel 
begets all manner of enemies, foreign, civil, domestical. Foreign : the devil, 
■who now makes apparent his horns, as if it were high time to bestir himself. 
* That is, siiliuters. — Ed. 



154 THE FILE or CONTENTION. [SeRMON XXXV. 

He sees he cannot lead souls to Iiis black kingdom in a twine thread, as he 
was wont, without reluctancy ; he must clap irons ujjon them, and bind them 
with his strongest tentations. Civil : the world, which erst ticed us on, as a 
bait doth the fish, not knowing that there is a hook so near the jaws ; we 
took it for a kind and familiar friend, but now it is descried and described 
for a veiy adversary. Domestical : thy own bosom is disquieted, and thou 
must muster up all the forces of thy soul^ to take the traitor that lurks 
■within thee, thy own flesh. This is a near and a dear enemy, yet we must 
jight against it, and that with a wall to subdue it ; denying ourselves, and 
forsaking our delighted lusts and pleasures. The godly must be fain to sit, 
like the nightingale, with a thorn against her breast. If they scape conflicts 
abroad, they are sure to have them at home ; and if foreign and professed 
adversaries should give over their invasions, yet this domestical rebel, lust, 
must with great trouble be subdued. After which spiritual combat, our 
comfort is that in the end the victory shall be ours. ' It shall not have rule 
over them that fear God, neither shall they be burnt with the flames thereof,' 
Ecclus. xxviii. 22. Hence we learn five useful lessons : — 

Lesson 1. — That we have need of patience, seeing we know that the law 
of our profession binds us to a warfare ; and it is decreed upon that ' all 
that will live godly in Christ shall suffer persecution.' When fire, which 
was the god of the Chaldeans, had devoured all the other wooden deities, 
Canopis set upon him a caldron full of w^ater, whose bottom was full of holes 
artificially stopped with wax ; which, when it felt the heat of that furious 
idol, melted and gave way to the water to fall down upon it, and quench it. 
The water of our patience must only extinguish this fire ; nothing but our 
tears, moderation, and sufferance can abate it. But this patience hath no 
further latitude than our proper respect ; for in the cause of the Lord we 
must be jealous and zealous. Meam injuriam fcitienter tuU, injuriam contra 
sponsam Ghristi ferre non potui,* — Our own injuries we must bury in forget- 
fulness, but wrongs to the truth of God, and gospel of Jesus Christ, we must 
oppose. Patience is intolerable when the honour of God is in question. 
Otherwise we must consider, that by troubles God doth try and exercise our 
patience. Ideo Dens misit in terram honani separationem, ut malciin riim- 
2)eret conjunctionem, — Therefore God sent on earth a good separation, that 
he might dissolve an e\il conjunction. 

Lesson 2. — That we must not shrink from our profession, though we 
know it to be the fuel that maintains this fire. Daniel leaves not his God, 
though he be shewed the lions ; nor those three servants their integrity and 
abomination of the idol, though the heat of the fire be septupled. Let the 
Pojje spew out his execrations, interdictions, and maledictions, — for his holy 
mouth is full of curses, — yet keep we our faith : it is better to have the 
Pope curse us than God. His curse is but lil^e Domitian's thunder : if 
you give ear to the cracks and noise, it seems a terrible and hideous matter ; 
but if j'ou consider the causes and effects, it is a ridiculous jest. Revolt not 
from the gospel, from thy faith and innocency ; and though he curse, the 
Lord wiU bless. Balaam could say, Quomodo maledicam ei, cui non viale- 
dixit Domimis 2 — How shall I curse him whom the Lord hath not cursed ? 
Piash and headlong judgment hurts not the person de quo temere Judicatur, 
against whom it is denounced, but him that so indiscreetly judgeth. Qui 
<-onantiir per iram cdiena coercere, graviova committunt, — To correct other 
men's errors in anger is to commit a greater error than theirs. Let not the 
thunders of malignant opposers dishearten thy zeal. * The just shall live by 

* Jerom. ad Vigil. 



Luke XII. 49.] the fire of contention. 1.5J 

faith : but if any man draw back, my soul shall have no pleasure in liirn/ 
Heb. X. 38. 

Lesson 3. — That we think not much of the troublous fires that are thus 
sent to wait upon the gospel. He that gave us that blessed covenant meant 
not that we should stick at these conditions. It is enough to have this pass- 
over, though we eat it with sour herbs; to enjoy the lily, though 'anion"- 
thorns.' Let the Jews fret, and devils run mad, and many give ground to 
these persecutions ; yet say we with Peter, ' Master, whither shall we go 
from thee ? thou hast the words of eternal life,' John vi. G8. He is un- 
worthy of God's favour that cannot go away contented with it, unless he 
may also enjoy the fovour of the world. It is enough to have the promise 
of a crown, although we climb to it by the cross. The ancient Christians 
used to have crucem coronatam pictured, a cross with a crown on the top of 
it. Tolle cvucem, si vis et habere coronavi. Their hieroglypldc taught men 
to attain the crown by bearing the cross. Though the friends and fcictors of 
hcU compass us round, yet we have heaven within us ; would we have it 
within us and mthout us too ? That is only the privilege of glory. Cannot 
Paul endure the ' thorns and buffets of Satan 1 ' 2 Cor. xii. 9. Let him quiet 
his heart with God's encouragement : ' My grace is sufficient for thee.' It is 
enough to have the ' peace of God, which passeth all understanding,' Phil. iv. 
7, though we lack the ill-conditioned peace of the world. IMurmur not that 
the world denies her wanton solaces to tickle thee with vaui pleasures ; thou 
hast the 'joy of the Holy Ghost:' God is thy portion. Though the lot 
fall short in earthly means, Avealth and worship, yet he is well for a part 
that hath God for his portion. Content thyself; this fire must go with the 
gospel, and thou art unworthy of the immortal gold of gTace if thoii wilt not 
endure it to be tried in the fire. ' Your faith is much more precious than 
gold that perisheth, though it be tried with fire : and shall be found at last 
to praise, and honour, and glory, at the appearing of Jesus Christ,' 1 Pet. i. 7. 

Lesson 4. — That we esteem not the worse of our profession, but the better. 
It is no small comfort that God thinks thee worthy to suffer for his name. 
This was the apostles' joy, not that they were worthy, but ' that they were 
counted worthy to suffer shame for Christ,' Acts v. 41. He refused not to 
be our Saviour for the shame he was put to ; he brooked a purple robe to 
cover his white innocency ; his face, which is worshipped by the angels in 
heaven, to be spit on ; his soul, in the midst of all his unutterable pangs, to 
be derided and jested at ; some wagging their heads, others moving their 
tongues to blasphemy ; and if the manner of death could add to his igno- 
miny, he suffered the most opprobrious : yet, saith Paul, for our sakes, ' he 
endured the cross, and despised the shame,' Heb. xii. '2 ; — this, all this 
shame, that he might bring salvation to us, and us to salvation. And shall 
we be ashamed of his profession, that was not ashamed of our protection I 
If we be, we have read his judgment : ' He will be ashamed of us before hi.s 
Father in heaven.' The king doth not cast away his crown, though it be 
the occasion of many treasons. Lose not thy hope and hold of a royal in- 
heritance, because this title hath many enemies. He was never worthy to 
wear a wreath of victory, that, coward-like, ran out of the bloody field. The 
unthrifty soul is justly starved, that will not reap and gather his corn be- 
cause there be thistles amongst it. He never knew how precious a metal 
gold is, that will rather throw away his ore than take pains at the furnace. 
It is pity that ever the water of baptism was spilt upon his face that for- 
sakes the standard of Christ because he hath many enemies. Israel had 
never gotten that promised Canaan had they been afraid of the sons of ibiak. 



156 THE FIEE OF COKTENTIOX. [SeEMOK XXXV, 

It is honour enough to be a Cliristiau, though others that are contemptible 
do cast contempt upon it. Our Saviour hath armed us with a sweet predic- 
tion : ' These things have I spoken unto you, that in me you might have 
peace. In the world you shall have tribulation ; but be of good cheer, I have 
overcome the world,' John xvi. 33. 

Lesson 5. — >Seeing the fuel is our integrity, — and this they specially strike 
at, — let us more constantly hold together : confirming the communion of 
saints, which they would dissolve. Let us more strongly fortify our unity, 
because they so fiercely assault it ; and cling faithfully to our Head, from 
whom their sacrilegious hands would pull us. ' Lord, whither shall we go 
from thee 1 thou hast the words of eternal life,' John vi. 08. Where those 
words are found, woe be to us if we are not found! Multitudo inimicorum 
corroboret xinitatem amicorum. Let not brethren fight with themselves 
whiles they have foreign enemies. It is enough that foes strike us ; let not 
us strike our friends. No, nor yet part with our friends and Christ's, be- 
cause some adversaries are scattered among them. What though the miscel- 
laneous rabble of the profane, as the Brownists term them, be admitted 
among us ; shall the lewdness of these disannvd God's covenant with his ? 
Yes, say they : this is their mercy ; God's is more. He still held Israel for 
his, when not many in Israel held him for theirs. The desert was a witness 
of their mutinous rebelHon against God and his minister ; yet the pillar of 
protection b}'' day and night left them not. Moses was so far from rejecting 
them, that he would not endure that God shoidd reject them, though for his 
own advantage. In all companies there wUl be evil intruders : Satan among 
the angels, Saul among the prophets, Judas among the apostles, Mcolas * 
among the deacons, Demas among professors. Yet though Thyatira retains 
a Jezebel, the good are commanded but ' to hold their own,' Rev. ii. 25. 

But say they, we reserve the ceremonies of a superstitious church. But 
we reserve no sujierstition in those ceremonies. We have both abridged 
then' number and altered their nature. As it was a pains not amiss under- 
taken of late, to reduce the feast of Christ's nativity as near to the right 
qxiando and period of time as art and industry could devise, by taking up 
the loose minutes wliich, in tract of time and multiplication of degrees, had 
drawn out a wider distance by certain days than was congruent to the first 
calendar; so hath our church, so near as she could, abridged the rank super- 
fluities and excrescent corruptions which the traditional ceremonies and 
ceremonial traditions of Rome had brought in, and thereby removed her 
from that nearness to her Saviour which she formerly enjoyed, stri\ing to 
reduce herself concerning ceremonies ; for their number to paucity, for their 
nature to purity, for their use to significancy. 

Scjiarate we not then from the church, because the church cannot separate 
from all imperfection ; but keep the Apostle's rule : Eph. iv. 15, ' Follow 
the truth in love ; ' not only the truth, but the truth in love. Divers follow 
the truth, but not truly : — 

(1.) Some there are that embrace the truth, but not all the truth: those 
are heretics. 

(2.) Some embrace the truth, but not in unity : and those are separatists. 

(3.) Others embrace the truth in unity and verity, but not in heart : and 
those are hypocrites. 

Therefore the Apostle so often urgeth it : 'Be ye all of one mind : have 
the same affection.' As children of one house have most usually one and 

* Supposing that Nicolas (Acts vi. 5) was the founder of the sect of the Nicolaitanes, 
(Rev. ii.j) which is, however, by no means certain. — Ed. 



Luke XII. 49.J xhe fiee op contention. 157 

tlie same education, so all God's children must be like affected to God, to 
Christ, to the church, and one to another. To God in obedience and piety, 
to Christ in faith and sincerity, to the church in peace and unity, to their 
ou*n sins in hatred and enmity, to one another in love and charity : employ- 
ing; the graces of God bestowed ou us to the edilication and consolation of 
others ; spending ourselves, like torches, to give others light. A Christian, 
though he be the fittest man of all, j-et he is servant to all : to Christ for him- 
self, to others for Christ. ' Serve one another in love,' Gal. v. 13. Let 
this affection of unity be increased by considering three inconveniences of 
dissension : — 

(1.) A great advantage is given to the enemj'. They boast the goodness 
of their errors, whilst v/e agree not in our truth. They take opportunity to 
shuffle in their counterfeit coin, whiles we consent not in our gold ; I say 
not so much for the weight or pureness of the substance, as for the fashion. 
Is it not a shame for the children of God to dissent, when the children of 
hell are at peace 1 It is a military principle : tempt not an enemy by giv- 
ing him the advantage. What is this but to hearten their malignant oppo- 
sition to assault us, when they spy in the city a breach? Qui unionem 
rumpit, — He that dissolves the union of parts, overthrows the unity of the 
whole. 

(2.) Sin by this means steals up : nor is there an advantage given only 
to our adversaries of Eome, but to our enemies of heU. Wickedness is a 
crafty thief, which spying a town on fxre, and all hands labouring to quench 
it, takes his advantage of booties, and what others redeem he steals. Whiles 
we are busy about this fire, the devil's factors come abroad, like Nicholas's 
clerks, and steal away souls. Whiles so many disagree about Christ's de- 
scending into heU, Satan gathers many thither. 

(3.) Our souls by this means oftentimes become rusty, and gather cor- 
ruption, for want of scouring them by repentance. Whiles we are careful 
and curious about mint and cummin, justice and piety go away neglected. 
We at once grow hot in contention and cold in devotion. The fire of the 
altar goes out whiles the fire of sedition is fuelled. The means whereby 
the .shepherds take the pelican is to lay fire near her nest ; which she, in a 
foolish pity to save her young ones, offers to flap out with her wings, and so 
is burned herself. So many, in a fond compassion to quench this fire, bum 
their own wings, rather than help others. If our ashes could quench it, we 
should not grudge them ; but since it increaseth part-takings, let us either 
C[uench it with our tears, or by prayers move God to put it out. Howsoever, 
neglect we not the estate of our own souls, nor suffer our hearts overgrown 
with the rust of corruption or moss of security. So thou mayest be like 
the gold-finer, that is all day purifying of metals, till himself be reczed, 
smoothed,'"' and soiled all over. Take heed ; thou mayest be so long about 
the fire, till thou be made black with the smoke. 

3. We have brought together the fire and the fuel; now we must look for 
kindlers. The Icindler of this fire is principally Satan : it is he that brings 
the fuel of good men's sanctity and the fire of evil men's iniquity together, 
and so begets a great flame. This he doth perform either by his instruments 
or by himself. He is the great bustuary himself, and hath other deputed 
inflamers under him. 

Sometimes immediately by himself, Kev. xii. That * great red dragon, 
with seven heads and ten horns, and seven crowns on his heads,' stands ' be- 
fore the woman which was ready to be delivered, for to devour her child so 
* Qu. 'smutted/ or 'smoked'.' — Ed. 



158 THE FIEE OF CONTENTION. [SeRMON XXXV. 

soon as it was born.' When lie perceived that the Great Light (Christ) was 
come into the world, by throwing down his oracles of darkness, he begins to 
bustle, and howsoever he speeds, he will fight two or three bouts with him, 
in a monomachy or duel, person to person. He durst not trust this battle 
to an instrument, or fight by attorney : this fire he will kindle himself. Per 
alium desperat ; quod etiam per se fieri duhitat. As proud as he is, rather 
than he will hazard the escaping of a soul from his black kingdom, he will 
in liis own proper person take the pains to hamper him with his strongest 
temptations. 

Sometimes by his instruments, which are many thousands : for if we 
compare numbers, he hath more helpers on earth to kindle this fire, than 
Christ hath servants to put it out. Therefore he is called ' the god of this 
world,' 2 Cor. iv. 4 ; where suh nomine nuindi are meant vmndani, world- 
lings : Rev. xii 9, he is said to ' deceive the whole world.' He labours to 
deceive all that are in th.e world, but he doth deceive all that are of the 
world. It was he that stirred up covetousness in the Sabeans, and covetous- 
ness stirred up their hearts against Job, He incensed Haman, and Haman 
Ahasuerus against the Jews. He provoked Judas, and almost all Judah, 
against Jesus. He kindleth malice in their hearts, that kindleth these 
damnable fires, and shall burn in unquenchable fire for his labour. It is 
he that provoketh the magistrate to tyranny, the people to disobedience and 
treachery, the learned to heresy, the simple to security, all to rebellion and 
impiety. ]\Ien little think whose instruments they are, and whose business 
they go about, when they put their finger in this fire. It is the devU that 
puts slander in their tongues, malice in their hearts, and miscliief in their 
hands : whereby they labour either seducere or cdxlucere* to corrupt men's 
souls or to cut their throats. For Satan's whole intent is to draw men a 
cidtu Dei debito, ad cidtum suimet indehitum, — from worshipping the God of 
light, to worship him that is an angel of darkness. Oh that men would 
consider what eternal fire is prepared for them, by whom this mystical fire is 
kindled ! 

Now Satan kindleth two sorts of fires, general or special. And either of 
these is double. The general are extended either to error or terror. 

(1.) He kindles the fire of open war. He is the great general of that 
army, Ps. ii., that do ' band themselves against the Lord's anointed.' ' The 
dragon and his angels fight against Michael and his angels,' Rev. xiL There 
is no fighting against the saints but under his colours. He was the captaiii 
in that Parisian massacre ; the pilot to that invincible navy in '88. He 
is the great master of the Inquisition : the grand Cairt of aU confede- 
racies abroad ; the Machiavel of all conspiracies at home. There was no 
treason but was first hammered in his forge, and took the damned fire from 
his breath. The Pope hath been his applauded instrument many years, to 
kindle these belluine and Belial fires. Innumerable seditions of wars have 
been sent from the ingenious study of his holy breast to vex Christian em- 
perors and kings : wherein continually the Pope gave the battle, but the 
Lord gave the victory, and that where his vicar least intended it. Hilde- 
brand (Hell-brand rather) promised Rodolphus, whom he incensed against 
his liege-emperor Henricus, assured conquest ; but it seems the bishop had 
small power in heaven, whatsoever he pretended on earth, for Rodoli)hus's 
overthrow gave Henricus direct proof to the contrary. It appears in a cer- 

* Rupert. 

+ I know ncit what is the allusion here, unless it be to Carr, Earl of Somerset, who, after 
having long enjoyed undeserved favour, was, in his fall, charged with all crimes. — Ed. 



Luke XII. 49.] the fire of coxtention. 15D 

tain letter of Benno to the cardinals, that this Hildebrand, preaching in the 
pulpit, did so promise and prophesy the death of Henricus, that he bid his 
auditors no more to take him for Pope, but to pluck him from the altar, 
if the said Henry did not die, or were not dejected from his kingdom, before 
the feast of St Peter then next ensuing. But the event proved the Pope a 
liar in the pulpit ; and therefore, I hope, took from him all impossibility of 
lying in cathedra. Indeed, he laboured tooth and naU, by policy and sor- 
ceiy, by his friends and fiends, to effect tliis. Innumerable were the plots of 
his treason. One among the rest is observable, in the letter of the said 
Cardinal Benno : that he had hired a villain, observing the place in the church 
where this emperor used to pray, to carry wp to the roof of the church a 
great number and weight of stones, with purpose to let them fall down on 
the emperor's head at his devotion, and to knock out his brains ; but the 
traitor being busy to remove a stone of an unwonted hugeness to the place, 
the plank whereon he stood broke ; down they come both to the floor of the 
church, and the stone (for it seems Ms own impiety made him the heavier, 
to fall first to his centre) fell on him, and cpiashed him to pieces. 

But what speak I of their particular treasons? A private treachery was 
but like the French tournay at Chalons — parvum helium, a little war. We 
are to consider their great fires which they have kindled in the Christian 
world, when the princes would never have broke mutual peace, had not the 
devil set on the Pope, and the Pope set on them to this eager contention. 
But lightly as Mars and money made them popes, so Mars and simony held 
them rich popes. And now, through Satan's help, they have brought it 
about, that as at first no pope might be chosen without the emperor, so now 
no emperor must be chosen without the pope. Both the swords are their 
claim, and they will have them both, or they will lift them up both against 
the deniers ; and where the sword spiritual may not be admitted, they wiU 
make way for it with the sword temporal. It is fit, they say, that they 
should bear temporal rule that follow nearest to God : but the Pope and his 
clergy follow nearest to God : therefore are the fittest men to rule. It is 
answered, if God be here taken for that god which St Paul speaks of, the 
belly, Phil. iii. 19, they follow nearest indeed. From the other and only- 
true God, they are far enough. If they were not, they would use only spi- 
ritual war against the kingdom of Satan, and not meddle with temporal war 
against the kingdoms of Christian princes. Plead what they can from the 
wrested Scriptures and misunderstood fathers, yet f rust )-a apostolica autho- 
ritas prcetenditur, uhi apostolica Scriptura contemnitur, — in vain is apostolic 
authority pretended, where apostohc Scripture is despised or perverted. Non 
eripit mortalia, qui rer/na dat ccelestia, — That God warrants not the taking 
away of earthly kingdoms, that gives the kingdom of heaven. 

(2.) The second general fire he kindles is error and heresy, a burning river 
of poison ; that cup;of abomination which he rcachcth out to the world in the 
hand of that great Babylonian whore. To maintain this fire he calls coun- 
cils, enacts laws, teacheth many parliaments the promulgation of bloody 
statutes; and whereas other laws of princes (tending to the iiiin of iniquity) 
are ever neglected, those that are made against Christians have been most 
severely executed. And lest the devil in this should appear like himself, 
the prince of death and darbiess, he sits thundering in the Pope's mouth 
lilce an angel of light, and so directs him; that under In Dei nomine, Amen, 
he unmercifully condemneth his brother. So that the usurpation of a divine 
dispensation must burn the poor members of Clirist at the fiery stakes. 
Now this fire he kindlcth by two malicious courses : — 



160 THE FIRE OF CONTENTION. [SeRMON XXXV, 

[1.] By olDScuring tlie liglit of the gospel from men's eyes, and harden- 
ing their affection to darkness. So that the children of the night have so 
doted upon ignorance, that they hate and persecute all the means and mes- 
sengers of illumination. Shine the sun never so bright, the Papists will see 
nothing but candle-light. Therefore, it may be, they are permitted tapers, 
torches, and candles, to content their carnal devotion, that they might not 
spiritually desire ' the light of the glorious gospel of Jesus Christ, who is the 
image of God,' 2 Cor. iv. 4. And if ever their caliginous minds spy the 
least glimmering of zeal, or feel a little turning from their former impieties, 
the shrine, picture, or image of some saint hath the gloiy of their conversion. 
A very block shall have the praise rather than God. But we can hardly 
believe they are converted from darkness to light that fetch their illumina- 
tion out of a stone. 

It is recorded that, at Amesbury, when Queen Elinor, the wife of King 
Henry the Third, lay there, a man that famed himself to have been long blind, 
came to her, and told her that he had now his sight restored again at the 
tomb of King Henry, her deceased husband.* The mother easily believed it ; 
but her son. King Edward the First, knowing this man, that he had been ever 
a dissolute wretch and vile impostor, dissuaded her from giving faith to it, 
protesting that he knew so well the justice of his father, that if he were liv- 
ing he would sooner pull out both the dissembler's eyes than restore sight to 
any one of them. So certainly those saints, to the virtue of whose dead bones 
these hj'pocritcs attribute the glory of their conversion and enlightening, 
would, if they were living, rather say these men had no eyes of grace at aU, 
than that any light was given them out of their dead dusts or painted re- 
semblances. This is Satan's first project, to cast a thick cloud of invincible 
ignorance between men's eyes and the clear sun. 

[2.] By hindering all those that have a commission to preach it, Zech. 
iii. 1, ' He shewed me Joshua the high priest standing before the angel of 
the Lord, and Satan standing at his right hand to resist him.' ' A door is 
ojDened, but there are many adversaries,' saith the Apostle. 1 Thess. ii, 18, 
wiU you hear the principal adversary? ' We would have come unto you, even 
I Paul, once and again ; but Satan hindered us.' The good minister hath 
no adversary in his calling but he is of the devil's raising. And herein he 
is either a wolf or a fox, effecting this either by public opposition or secret 
corruption : — 

First, Openly he sets not only his principalities infernal, but also powers 
terrestrial, against it. What preacher ever began to sing, with a clear breast, 
the songs of Zion, for many hundred years under the Pope's reach, but in- 
stantly pope, cardinals, friars, devils, cursed him with bells and candles, and 
were ready to burn him in flames'? Scevit ommdus, cum ostenditur immun- 
dus, — The world is mad, that his dominion and damnation should be spoken 
against. 

Secondly, Secretly he hinders the free preaching of the gospel, by corrupt- 
ing their hearts that are deputed to that office. And this he cffecteth by 
infusion of these four hellish ingredients : heresy against truth, schism against 
peace, popularity against simplicity, and covetisc against charity. 

First, He poisons some hearts with heretical points of doctrine, which 
being (lightly) most pleasing to the flesh, are drunk with thirsty attention. 
Heresy is thus defined: Jmmano sensu electa, Sciipturce sacrce contraria, 
palam doctct, 2^cHinaciter defensa, — begot of man's brain, contrary to the 
Holy Scriptures, openly taught, and peremptorily defended. By this, so far 
* Act. et Mon, ex Chron. Rob. Amesburieusis. 



Luke XII. 49.] the fiee of contention. 161 

a,s the flesli in man prevails against the Spirit, Satan prevailg against the 
truth. So that if they must needs have any of the pure gold of God's word, 
it shall be so sophisticated, adulterate, and mingled A\ith the dross of human 
traditions, that they shall not be able to perceive or receive it. 

Secondly, Those whom he cannot corrupt against truth he incenseth against 
peace. Division shall accomplish that mischief which error foiled in. Whom 
he cannot transport to Rome, he ferries over to Amsterdam. He will either 
Jieep men on this side the truth, or send them beyond it. Error on the 
right hand shall cast away souls, if error on the left cannot. Some run so 
far from Babylon, that they will not keep near Jerusalem ; as men that run 
so eagerly from a lion that they refuge themselves in the hole of a serpent. 
The schismatic meets with the Romanist in superstition another way. Thus 
quihus nequit tollere veritatem, negat permittere unitatem, — if he cannot de- 
prive us of truth, he will not permit us peace. 

Thirdly, By persuading men to be temporisers, and to catch at the 
favours of great men. Thus when a preacher must measure his sermon by 
his lord's humour, the truth of the Lord of hosts is smothered. Against op- 
pression he dares not speak, because it is his lord's fault; not against pride, 
because it is his lady's; not against riot, because it is his young master's; 
nor against drunkenness, becaiise they favour it whom his great one favours. 
He must not meddle with those ulcers which he sees to stick on his patron's 
conscience. That were the way to lose both present benefit and future 
benefice; he dares not do it. Whiles he is their servile chaplain, he must 
learn Turkey-work, to make thrummed cushions of flattery for their elbows. 
It seems it was not God's business that such a one made himself minister 
for, but his own, or worse. He hath three masters : he serves his lord, he 
serves himself, he serves the devil ; which of these will pay him the best 
wages 1 Thus if Satan can neither take away the truth nor peace, yet he 
labours against simplicity ; that for fear of men and hope of means they for- 
bear to speak against wickedness. YtTiat his kingdom loseth one way, it 
recovers another. 

Fourtlily, By infecting their hearts with covetousncss, and extending their 
desires to an insatiable wealth. With this pill he poisoned Demas, and 
Judas before him, and thousands after him. The chair of Rome is filled 
with this pestilence. England hath found it, though many princes will not 
find it, when the revenues of the crown amounted not to half the Pope's 
yearly taxes. But we are well eased of that unsupportable burden. Edward 
the Third began it, for he first made the Prctmunire against the Pope ; and 
our succceduig Christian princes have quite thrown him out of the saddle. 
God did not make his law so long but man might easily remember it, com- 
prising it all in ten commandments. But the Pope hath curtailed it, and 
made it far shorter, abridging the ten commandments into two words : Da 
2^ec2miam, — Give money. And for this the whole law shall be dispensed 
with. Experience hath still proved that money was the apostoliail argu- 
ments of Rome. An emperor paid for liis absolution a hundred and twenty 
^ thousand ounces of gold : a dear reckoning for those wares that cost the Pope 
nothing ! 

In the reign of Henry the Third the Pope required the tenths of all the 
moveables in England, Ireland, and Wales ; and because he feared that such 
moneys could not be speedily enough collected, he sent over many usurers 
into the land, which were tlien called Caursini, who would lend money to 
those of the clergy that wanted, but on so unreasonable extortion that the 
debtors were still beggared. So that what bv his violent exaction and subtle 
VOL. n. L 



162 THE FIRE OF CONTENTION. [SeKMON XXXV. 

circumvention by his own usurers, (for all they had was the Pope's money,) 
he desired only the tenth part, but he got away also the other nine. And 
indeed the Pope had reason to maintain usury, for usury mamtained the 
Pope, Neither is this infection bounded up with that bishop, l3ut dissipated 
among aU his clergy. Not so much as the very mendicant friars, that pro- 
fess wilful poverty, but have a wilful desire to be rich. They have more 
holiness in their hands than in their hearts ; their hands touch no money, 
their hearts covet it. But the great Belphegor sometimes -gives them a 
purge. Whereupon said W. Swinderby, ' If the Pope may take fi'om the 
friars to make them keep St Francis's rule, why may not the emperor take 
from the Pope to make him keep Christ's rule 1 "' But, whosoever gets, the 
poor laity loseth all. There was a book called Pmnitentiarius Asini, ' The 
Ass's Confessor,' wherein is mentioned this fable : The wolf, the fox, and the 
ass come to shrift together, to do penance. The wolf confesseth himself to 
the fox, who easily absolveth him. The fox doth the like to the woh^ and 
receiveth the like favour. After this the ass comes to confession, and his 
fault was, that being hungry he had taken out one straw from the sheaf of a 
pilgrim to lElome, whereof he was heartily repentant. But this would not 
serve ; the law was executed severely upon him : he was slain and devoured. 
By the woH is meant the Pope ; by the fox, his cardinals, Jesuits, priests : 
these quickly absolve one another, how hemous soever their offences are. 
But when the poor ass — ^that is the laity — comes to shrift, though his offence 
be not the weight and worth of a straw, yet on his back must the law be 
severely executed ; and the holy father, the wolf, makes a great matter of it. 

' Immensum scelus est, injuria quam peregrino, 
Fecisti, stramen surripiendo sibi.' 

Oh, the insatiable gulf of that sea ! God grant that none of that infection 
ever come over amongst the ministers of the gospel ! There is nothing more 
absurd than that those which teach others to seek the kingdom of heaven 
and to despise the world, should be found to embrace the world with the 
neglect of heaven. 

These are the general fires this malicious incendiary kindles. There are 
also two particular and special, which he inflameth in private men's hearts ; 
whereby he prepossesseth them with a prejudicial dis-estimation of the gospel, 
for causes either direct or obUque. Diiectly for itself, or obliquely and by 
consequence for private ends : — 

(1.) First he begets in a man's mind a dislike of the word for itself. This 
man esteems preaching but folly : he sees no good it doth to have one prat- 
tling an hour or two in a pulpit. He is a parishioner to two parishes . to the 
congregation he lives with, quoad corpus; to the synagogue of Satan, quoad 
aniviam. 1 Cor. i. 18, 'The preaching of the cross is to them that perish 
foolishness ; but unto us which are saved it is the power of God.' It is hor- 
rible when man — dust and ashes, mere folly — shall censure the wisdom of 
God. Let them have their wills, be it in their account folly ; yet ' it pleaseth 
God by the foolishness of preaching to save them that beheve,' vcr. 21. And 
without this they must live in error, and die in terror : heU-fire will make 
them change their opinions. 

(2,) Others are wrought to hate it only for second and smister respects. 
The masters of that damsel. Acts x\A., ' possessed with a spirit of divination, 
seeing the hope of their gains gone,' brought Paul and SUas to scourging, 
and never left them till they saw them hi prison. When Demetrius per- 

* Act. and Mon. 



Luke XII. 49.] the fiee op contention. 163 

ceived the ruin, not so much of the Ephesian Diana., as of his own Diana, — 
gain and commodity in making of silver shrines, — he sets all Ephesus in a 
tumult, Acts xix. 24. The loss of profit or pleasure by the gospel is gi-ound 
enough of malice and madness against it. Cannot a tyrant be bloody, can- 
not an oppressor depopulate, a usurer make benefit of his money, a swearer 
brave with blasphemies, a drunkard keep his tavern-session, but the pulpits 
must ring of it? Down shall that gospel 'come, if they can subject it, that 
•will not let them run to hell untroubled. Non turhant evangelio, dum oh 
evanffeliiim non turbentur, — Let them alone, and they will let you alone. 
But if you fight against their sins with the sword of the Spirit, they will 
have you by the ears, and salute you with the sword of death. You see the 
fires that the devd kindleth. It is objected — 

Obj. 1. — Satan knows that he can do nothing but by the permission of 
God. Ansiver. — Therefore, not knowing God's secret wiU, who are elect, who 
reprobate, he labours to destroy all. And if he perceive that God more 
especially loves any, have at them to choose. If he can but bruise their 
heels, oh, he thinks he hath wrought a great spite to God. 

Obj. 2. — He knows that though with his tail he can draw stars from 
heaven, discover the hypocrisy of great professors, j^et he cannot wipe the 
name of one soul out of the book of life which the Lamb hath written there. 
Ansiver. — It is the devil's nature to sin against liis own knowledge. Contra 
scientiam j)eccabit, qui contra conscientiam jyeccavit. 

Obj. 3. — He knows he shaU receive the greater damnation, and the more 
aggravated torments, ' And the devil that deceived them was cast into the 
lake of fire and brimstone, where the beast and the false prophet are, and 
shaU be tormented day and night for ever and ever,' Rev. xix. 20. Answer. 
— He sins always with purposed malice of heart, proudly against God, and 
blasphemously against the Holy Ghost, though he receive the smart him- 
self. 

4. We perceive now the fire, the fuel, and the kindler ; let us look to 
the smoke. There goes lightly a smoke before this fire : Rev. is, 2, ' He 
opened the bottomless pit; and there arose a smoke out of the pit, as the 
smoke of a great furnace ; and the sun and the air were darkened by reason 
of the smoke of the pit. And there came out of the smoke locusts upon the 
earth.' When we see smoke, we conclude there is fire. Christ will not 
quench the smoking flax ; for the smoke without shews a spark of faith 
witliin. When Abraham saw 'the smoke of tlie country going up as 
the smoke of a furnace,' Gen. xix. 28, he knew that the fire was begun in 
Sodom, This smoke is the sign of persecution ensuing ; and it is either 
public or private. Public is twofold : — 

(1,) The threatening of tyrants : tliis smoke came out of the mouth of 
Saul: Acts ix, 1, 'And Saul, yet breathing out threatenings.' Such were 
the Romish vaunts of the Spanish ships ; but God quenched that fire in 
water, and it was but a smoke. He that could forbid the fire to burn, Dan. 
iii. 25, can also forbid the smoke to become a flame. Only the massacre 
at Paris was a fire -without a smoke ; unless it be smoke enough (as indeed 
it is) for Papists to live among Protestants. 

(2.) Security is a public smoke ; when men cry. Peace, peace ; this is the 
smoke of war. The careless lives of the old world and Sodom were porten- 
tous smokes of their enkindled destniction. Our secure and dead-hearted 
conversations are arguments of the like to us. God both avert that, and 
convert us ! We feast, revel, dance, sin, and sing, Mice swans, the prognostics 
of our own funerals. We are not circumspect to look upon those which 



164 THE FIRE OF CONTENTIOSr. [SeEMON XXXV. 

watcli us with the keen eyes of malice ; our sleep gives them hope and our- 
selves clanger. Neglect of defence heartens on a very coward enemy. Our 
comfort only is, ' He that keepeth Israel doth not slumber nor sleep,' Ps. 
csxi. 4. 

The private smoke, particularly laid to a Christian, is a gentler and more 
soft temptation. But if this smoke prevail not, Satan comes with a fiery 
trial. If he cannot pervert Joseph with his tempting mistress, a kind smoke, 
he will try what a jail can do. If the devil can draw thee to his purpose 
with a twine-thread, what needs he a cable-rope ? If Samson can be bound 
with green withs, the Philistines need not seek for iron chains. But Satan 
knows that some will not, like Adam and Esau, be won with trifles ; that 
some will stick to Christ whiles the weather is fair and there is peace with 
the gos23el, yet in time of persecution start aAvay, Matt. xiii. 21. When he 
comes with tempests and floods, then the house not built on a rock falls. 
Matt. ^ii. 27. If our foundation be straw and stubble, we know this fire 
wUl consume ; but if gold, it shall rather purge and purify it. 

He will not go about that can pass the next way. If a soft puff can turn 
thee from Christ, Satan will spare his blustering tempests ; if a smoke can 
do it, the fire shall be forborne. If Job could have been brought to his bow, 
with killing his cattle, sen^ants, children, perhaps his body had been favoured. 
So that after gentle temptations look for storms ; as thou wouldest, after 
smoke, for fire. Inure thy heart therefore to vanquish the least, that thou 
mayest foil the greatest ; let the former give thee exercise against these latter, 
as with wooden wasters men learn to play at the sharp. Be thy confidence 
in him that ever enabled thee ; and afty his promise that will not sufier 
thee 'to be tempted above thy strength.' Only handle this weapon with 
more heedful cunning ; and when thou perceivest the dallyings of the devil, 
play not with his baits. Corrupt not thy conscience with a little gain, so 
shalt thou withstand more. Think the easiest temptations a porpoise be- 
fore a tempest, smoke before fire, signs and prodiges* of a fearful conflict to 
come. 

5. There remains nothing now to be considered but the beUotvs ; that help 
to maintain this fire. The bellows are double : passive and active. Some 
blow because they cannot, others because they will not, avoid it. 

(1.) The passive bellows are the godly : for they must have no peace with 
wickedness, ' no fellowship vdth the unfruitful Avorks of darkness,' Eph. 
V. 11. We must love their persons, and pray for them, as Christ for his 
crucifiers. But if they will not be converted, if they cannot be suppressed, 
we may desire either their conversion or confusion : as God wills none to 
perish as a creature, but as a sinful creature ; not of his own making, but of 
their own marring. So we must hate not virum, but vitium ; reproving and 
condemning evil works, both by our lips and lives : though our good con- 
versation be the passive bellows to blow this fire. 

(2.) The active are the wicked : who do profoundly hate the good, in re- 
gard of both their actions and their persons. To this their own forwardness 
is helped by the devil's instigation : ' If thou blow the spark, it shall burn ; 
if thou spit upon it, it shall be quenched : and both these come out of thy 
mouth,' Ecclus. xxviii. 12. 

But all men love good naturally. No, not all ; for some have not only 
extinguished the flames of religion, but even the very sparks of nature in their 
liearts. 

But some wicked men have loved the godly, Tnie, but not for their ac- 
* That is, portents or indications. — Ed. 



Luke XII. 49.] the fire op contention 165 

tions, not for their persons, not of their own natures. But, first, either because 
God snaffles the horses and mules, and curbs the malicious rage of tyrants : 
or, secondly, converts them to the faith and obedience of his truth ; as he 
took Saul from his raging cruelty, and made him ready to die for him whose 
servants he would have killed ; so turning a wolf into a lamb : or, thirdly, 
else they love the good for some benefit by them ; and therein they love not 
them, so much as themselves in them. So Ahasuerus loved Esther for her 
beauty ; Nebuchadnezzar, Daniel for his wisdom ; Potiphar, Joseph because 
his house prospered by him ; and for this cause did the former Pharaoh 
affect him. 

But otherwise, with blood-red eyes, and faces sparkling fire, they behold 
us ; as Haman did Mordceai. They plot like Machiavels, rail like Rab- 
shakehs, and conspire like Absaloms. These are the devil's bellows here, to 
blow quarrels among men ; and shall be his bellows in hell to blow the fire 
of their eternal torments. A man that is great both in wealth and Vvicked- 
ness cannot be without these bellows — intelligencers, informers, tale-bearers. 
Let these seditious spirits understand their employment ; they are the devil's 
bellows : and when their service is done, they shall be thrown into the fire. 

I conclude. All this trouble and calamity shall be but upon the earth ; 
so saith our Saviour : ' I come to send fire on the earth.' In heaven shall 
be no distraction to break our peace. We should be too well affected to the 
world, if it had this privilege and exemption ; but in vain we seek it where 
it is not to be found. In heaven only we shall find it, in heaven only let us 
seek it. Here we may have desiderimn jKicis, but there only pacem de- 
mlerii, — here the desires of peace, there peace of our desires. Now then, 
* the peace of God, which passeth all understanding, keep your hearts and 
minds through Christ Jesus!' Amen, 



THE BAEEEN TEEE. 



Then said he to the dresser of his vineyard, Behold, these three years I come 
seeking fruit on this fig-tree, and find none : cut it down; why cumber- 
eth it the ground ? — Luke XIII. 7. 

News is brouglit to Christ of a certain judgment, which was not mope 
Pilate's than God's, upon some Galileans, who, while they were sacrificing, 
were sacrificed, their blood being mingled Avith the blood of the beasts on 
the same altar. Lest this should be wholly attributed to Pilate's cruelty, 
without due resj)ect had of the omnipotent justice, he samples it with 
another — of eighteen men miscarrying by the fall of a tower. No Pilate 
threw down this ; here was no human executioner : the matter of theii' death 
was mortar and stones; these had no purpose to kill them. This therefore 
must be an invisible hand working by an insensible creature : the instru- 
ment may be diverse, the judge is the same. 

Now, 2)oena 2^aucoruin, terror oriinium. As an exhalation drawn from the 
earth, fired and sent back again to the earth, smites only one place, but ter- 
rifieth the whole country : so their ruins should be our terrors ; let them 
teach us, that they may not touch us. They are hitherto but like Moses's 
rod turned into a serpent; not into a bear or lion, lest it should have de- 
voured Pharaoh, but into a serpent, that he might be more afraid than hurt. 
It is God's special favour to us, that others be made examples for us, and 
not we made examples for others. Nothing could teach them; let them 
teach us. 

Of these fearful instances, our Saviour makes this use, setting down a 
peremptory conclusion; Vel pmni^endum, vel i^ereundum, — 'Except ye re- 
pent, ye shall all likewise perish.' Such vengeance is no way to be avoided 
but by repentance. But here the Jews miL,ht flatter themselves, If we be 
greater sinners than they, how comes it to pass that we speed better than 
they ? To this silent objection Christ makes an apological answer, ver. 6. 
You are not spared because you are more righteous, but because God to you 
is more gracious. You deserve such or sorer judgments : and the reason of 
this impunity is not to be looked for in your innocence, but in the Lord's 
patience ; not because you are not worse to him, but because he is better to 
you; who ofi'ers you space and grace to amend, if (at least) at last you wUl 
bring forth the fruits of repentance. 



Luke XIII. 7.] the barren tree. 167 

There be some terms in the text, (as that the vineyard is the church, every 
Christian a fig-tree, God the owner, every pastor a dresser,) wherein your 
understandings may well prevent my discourse : these known and familiar 
things I take as gTanted of all hands. 

It is a parable therefore not to be forfccd every way, nor made to warrant 
a conclusion which the author never meant. This were, when it ' offers us 
its company a mile, to compel it to go with us twam,' or to make Christ's 
messenger speak our errand. Such is the trade of Rome; what their own 
policy hath made necessarj'^, they -will teach God to make good : this is to 
pick darkness out of the sun. No, verijicatur in sensic suo, like a good crea- 
ture, it does only that it was made for. A parable is not like a looking- 
glass, to represent all forms and faces; but a well-drawn picture, to remon- 
strate that person whereof it is a counterfeit. It is like a knife : with the 
haft it cuts not, with the back it cuts not; it cuts with the edge. A candle 
is made to light us, not to heat us; a stove is made to heat us, not to light 
us : if this parable, like the sun, may give both light and heat, the more 
profitable, the more acceptable. 

The distribution, — ' Then said he to the dresser,' &c. That part of it to 
which I limit my present discourse delivers itself to us in these four pas- 
sages: — 1. A. consultation : 'Then said he to the dresser of his vineyard.' 
2. A comjilaint : 'Behold, these three years I come seeking fruit on this 
fig-tree, and find none.' 3. A sentence : ' Cut it down.' 4. A reason : ' Why 
cumbers it the ground V 

1. The consultation: 'Then said he unto,' &c. 

(1.) Dixit, non percussif, — he spake, he stroke not : he might have spared 
words, and begun with wounds. The tree had rather deserved the axe and 
fire than a consultation of recovery. How easily would man have rejected 
his hopeless brother ! As when a piece of clay will not work to his mind, 
the potter throws it away ; or we cast foul rags to the dunghill, little think- 
ing that they Aay become white paper. But with God, vefba antecedunt 
verbera, — he will be heard before he be felt. Our first parents, when they 
had sinned, vocem aiuliverunt, ' heard the voice of God,' Gen. ui. 8. He 
reasoned with them before he condemned them. If the father's word can 
correct the child, he will let the rod alone. Wicked men use the sudden 
arguments of steel and iron ; as Joab discoursed with Amasa ' in the fifth 
rib,' 2 Sam. xx. 10 : they speak daggers' points. So Zedekiah disputed with 
the prophet : a word and a blow, 1 Kings xxii. 24 ; yea, a blow without a 
word : he struck him first, and spoke to him afterwards. God deals other- 
wise : ' Behold, I stand at the door, and knock,' Rev. iti. 20. He knocks at 
the door, does not presently break it open. He gives us warning of his 
judgments, that gave him no warning of our sins. Why doth he thus? 
That Ave might see our miserable estate, and fall to timely deprecation; that 
so punisliing ourselves, we might save him a labour. 

(2.) Dixit, non destinavit : as if the L»rd would double and repeat his 
thoughts, before he decreed it to irrevocable ruin. A divine precedent of 
moderation ! If he that cannot transgress in his wrath, nor exceed in his 
justice, wiU yet consule>-e aniicum, advise mth his friend, how ought frail 
man to suspend his furious purposes to mature deliberation ! It is too com- 
mon with us, to attempt dangerous and desperate actions without further 
counsel than our own green thoughts; so anger is made a solicitor, passion 
a judge, and rashness an executioner. The wise man first considers, then 
speaks or does : the madman first speaks or does, and then considers ; which 
drives him on necessity to play the after-game — witli shame and sorrow to 



168 THB BAEEEN TEEE. [SeEMON XXXVL 

recover Ms former estate, or give it lost for ever. holy deliberation ! 
whither art thou fled ? David's harp did cast the evil spirit out ; this would 
keep him from ever coming in. It is a porter at the gate of God's spiritual 
temple, man ; that would be as sure to keep out his enemies, as David 
would have been ready to let in his friends. How many desperate precipices 
of sin would be prevented were this rule remembered, Consule cultorem f 
For matter of estate, we are counselled by the lawyer; for health of body, 
advised by the physician ; we trust the pilot to steer our course by sea, the 
surveyor to mete out our land : but for the soul, let it be as barren as this 
fig-tree, we take no counsel of the gardener. Do worldlings consult the 
preacher concerning their usurious trade, before they undertake it '? Do 
gallants advise with him, before they meet in Aceldama, the field of blood ? 
Oh that they would admit an answer from such a friend, before they give 
an answer to such an enemy ! 

(3.) Dixit vinitori. Such is the honour God doth his ministers, to ac- 
quaint them with his own purposes. ' Surely the Lord will do nothing, 
but he first revealeth it to his servants the prophets,' Amos iii. 7. Nothing,, 
which may conduce to the office of their ministry and the good of his church. 
' To you it is given to know the mysteries of the kingdom of heaven,' Luke 
viii. 10. ' To you ;' not to the world, they have no such revelation. ' It is 
given ;' it is none of your inheritance, you were not born to it. ' To know 
mysteries ;' sapere alta, not common things. ' Of the kingdom ;' not secular, 
such mysteries are for the knowledge of statizing Jesuits, but ' of heaven.* 
'Shall I hide from Abraham the thing that I mean to do?' Gen. xviiL 17. 
The matter concerned Sodom, not Abraham ; yet it was revealed to Abraham, 
not to Sodom. But doth God need any man's counsel ? ' Who hath at any 
time been his counsellor?' Ilom. xi. 34. Will the potter take advice of his 
pots ? 'Ro ; when Christ asked Philip where supply of bread might be had 
for the multitude, ' this he said to prove him : for himself knew what he 
would do,' John vi. 6. His questions are not his but our satisfactions. Thus 
doth he credit his own ordinance, teaching the world how to esteem of them 
whom himself so singularly honours. How poor a place soever they find in 
men's thoughts, the King of heaven and earth calls them to liis counsel. 
Priest was a title whereof the princes of Israel were ambitious : they would 
not every man have written his name ujjon his rod, but in hoj^e that 
this dignity might fall to his lot, Num. xvii. Now, is the ministry of the 
gospel inferior to that of the law ? Was the service of death more glorious 
than the service of life and salvation ? If the evangelical covenant be better, 
is the ministration worse ? The sons of the great think scorn of such an 
employment : what they held an honour, these count a disparagement. In 
one and the same subject meets their ambition and our scorn. It is ill when 
the fig-tree shall despise the dresser, but it would be far worse if the dresser 
should despise the fig-tree. 

(4.) ' To the dresser.' This is the whole congregation of his ministers, to 
whom he hath committed the culture of his vineyard. All which, by aii 
enallage numeri, are summed up in one dresser : quia cor nnum, because 
they have all one heart. Acts iv. 32 ; (jxda officium tmum, all their labours 
meet in that one common term, the ' eclification of the body of Christ,' Eph. 
iv. 12; it is usual to name one i^ro caieris, for all the rest. Peter says, 
* Though I should die with thee, I will not deny thee.' Did Peter only pro- 
mise this ? No ; but ' so said hkewise the rest of the disciples,' Matt. xxvi. 
35. Had not this been a parable, I never found a place of more probable 
colour for the high priest of Rome to challenge his uni^■ersal supremacy by: 



Luke XIIL 7.] the baeren tkee. IGL^ 

But surely he will never dress Christ's vineyard as it ought, unless in a- 
parable. Nay, would his instruments forbear to sow it with brambles, to 
manure it with blood, and to cast Naboth out of his own vineyard, it were 
somewhat. But let them pass. When the Spirit wrote to a whole churchy- 
he inscribes his epistle under one particular name, Angela ecclesice, ' To the 
angel of the church,' Rev. ii. and iii. 

(0.) ' To the dresser.' Dressing implies labour and heedfulness. I might 
here touch upon the minister's diligence, that Chiist's vineyard never lio 
rude and unpolislied through his defixult. But this age will look to that well 
enough : never did the Egyptians call so fast upon the Israelites for makmg 
of bricks, as the people call on us for making of sermons ; and our allowance 
of materials is much alike. They think it recompense bountiful enough to 
praise our pains ; as if we could live, like chameleons, upon the subtle air of 
commendations. So they serve us as carriers do their horses ; lay heavy 
burdens upon their backs, and then hang bells at their ears to make them 
music. But be our reward little or much, God forbid we should slack dress- 
ing the vineyard of Jesus Christ. 

(G.) ' To the dresser.' Why to him 1 Ut inter cederet, that he might plead 
for the tree. So unwilling is God to destroy, that he would have us manacle 
his hands wdth our prayers : he would be entreated to forbear. ' Go thy 
ways down, for the people which thou broughtest out of Egypt have cor- 
rupted themselves,' Exod. xxxii. 7. Why this to Moses ? That he might 
pray for them. He that meant to spare them in mercy, meant withal that 
Moses should be beholden to hun for that mercy. And Moses indeed 
chargeth the Lord, sets upon him with so holy a violence, that as if his 
prayers could vincere invincibilem, he hears, ' Let me alone.' Oh that every 
vme-dresser were full of this gracious affection to the trees under his charge ! 
Yea, who fears God, and in some measure hath it not ? The people forgot 
Moses, Moses remembers the people ; they could be merry and happy with- 
out him, he would not be happy without them. Men rob us of our means, 
load us with reproaches ; all our revenge is to solicit heaven for them by 
our supplications : they sue us, we sue for them : they impoverish our tem- 
poral condition, we pray for their eternal salvation. We could never hope 
for good to ourselves, if we should not return them this good for their evil. 

Korah had drawn a multitude to rebel against Closes and Aaron ; Closes- 
and Aaron pray for the rebels, Num. xvi. 22. They were worthy of death, 
and they had it ; yet would these merciiul leaders have prevented it, re- 
fusing to buy their own peace with the loss of such enemies. Yea, they are 
so far from carving their own just revenge, that they would not have the 
liOrd to revenge for them. Let us fill our hearts ^^dth this great example : 
the people rise up against their pastors, the pastors fall on their faces for the 
people. Certainly, if God had not meant to hear us, he would never invite 
us to pray. But as it pleaseth liim to make us his mouth to you, so alsa 
your mouth to him : both to tell you what he doth say, and to return liini 
what you should say ; to preach against your sins, to pray for your souls. 
Do you hear us plead for Christ, for Christ hears us plead for you. Indeed, 
w^e are men of polluted lips and lives; but as God's power is not straitened 
through our weakness, so nor is his mercy lessened through our unworthi- 
ness. Therefore, as Paul had his Via mihi d non p)xedicavero, — ' Woe unto 
me if I preach not;' so Moses, in efiect, had his Vet mUii si non inter- 
cessero, — Woe unto me if I pray not ! ' God forbid I should cease praying 
for you.' But as all our preaching can work no good upon you but through 
the Holy Ghost, so all our praying can bring no good to you but through 



170 THE BAEEEN TEEE. [SeEMON XXXVI. 

Jesus Christ. We pray for you; forget not you to pray for us. Indeed, 
weak ones pray with us, malicious ones pray against us, covetous ones prey 
upon us, few pray for us. We entreat for you, do you entreat for us ; and 
that only Mediator betwixt God and man plead for us all ! 

2. The complaint : ' Behold, I come,' &c. This hath in it two passages — 
(1.) His access : ' Behold, these three years,' &c.; (2.) His success : 'I find 
none.' 

(1.) First, the access : Behold. — Ecce is here a note of complaint. He 
that can thimder down sin with vengeance rains on it showers of complaint. 
'Behold the tree;' he might in a moment have put it past beholding by 
throwing it into the infernal furnace. Why doth he complain that can com- 
pel? Uabet in manu jiotentiain, in corde patientiam, — There is power in his 
hand, but patience in Ms heart. To do justice, we, after a sort, constrain 
him ; but his delight is to be merciful. 

He complains. All complain of lost labours : the shepherd, after all his 
vigilance, complains of straggling lambs; the gardener, after all his diligence, 
of withering plants; the husbandman, after all his toU, of lean fields and 
thin harvests; merchants, after many adventures, of wrecks and piracies; 
tradesmen, of bad debtors, and scarcity of moneys ; lawyers complain of few 
clients; and divines, of fewer converts. Thus we complaui one of another; 
but God hath just cause to complain of us all. 

WeU, if the Lord complain of sin, let not us make ourselves merry with 
it. Like Samson, it may make us sport for a whUe, but will at last pull 
down the house upon our heads, ' The voice of the turtle is ' not ' heard in 
our land,' Cant. ii. 12. Vox turturis, vox gementis. True penitents be 
more rare than turtles. The voice of the sparrow we hear, chirping lust; 
of the night-bird, buzzing ignorance; the voice of the screech-owl, croaking 
blasphemy; of the popinjay, gaudy pride; the voice of the kite and cor- 
morant, covetousuess and oppression : these, and other birds of that wing, 
be common. But nan audita est vox turturis. Who mourns for the sm of 
the time, and longs to be freed from the time of sin? It was an unhappy 
spectacle in Israel to see at once lachrymantem Dominum and ridentem 
populum, — a weeping Saviour and deriding sinners. We complain of our 
crosses and losses; we complain of our maladies, of our injuries, enemies, 
miseries : the Lord open our eyes, and soften our hearts, to see and feel the 
cause of all, and to complain of our sins ! 

/ come. — The Lord had often sent before, now he came himself; even by 
his personal presence, accepting our nature. The Son of God, that made us 
the sons of men, became the Son of man to make us the sons of God. He 
came voluntarily : we come into the world, not by our own wills, but by the 
will of our parents; Christ came by his own will. He came not for his 
own benefit, but ours. What profit doth the sun receive by our looking on 
him? We are the better for his hght, not he for our sight. A shower of rain 
that waters the earth gets nothing to itself; the earth fares the better for 
it. He came for our fruits; these cannot enrich him : ' Lord, our well-doing 
extendeth not to thee,' Ps. xvi. 2. 

Never came such an inhabitant to our country as Jesus. Had God 
granted men the liberty to beg of him what they would, and have it, they 
durst not have been so loold as to ask his only Son. When the king gives 
a free concession to his subject, to make choice of his own suit without 
denial, he will not be so impudent as to beg the prince. Let us entertain 
him well, we fare the better for him : the profit of our redemption blesseth 
all the rest unto us. Far 1)c it from us to welcome him with scandals, with 



Luke XIII. 7.] the bakeen tkee. 171 

blasphemies and neglect. He may then reply, as Absalom to Hushai, ' la 
this thy kindness to thy friend?' 2 Sam. xvi. 17. No, you say, ^ve make 
much of him, hold him in the highest regard, trust him \vith our whole 
salvation. But know, Christ fares not the better for thy faith, but for thy 
charity. Faith is a beggarly receiver, charity is a rich giver. Thy faith is 
a hand that takes something from him to enrich thyself; thy charity is a 
hand that gives something to him in his distressed members. Indeed 
Christ is the subject of all tongues, but he is not the object of all hearts. 
The school disputes of him, the pulpit preaches of him, profession talks of 
him, profane men swear by him; few love him, few serve him. He is come, 
let him be made welcome, by setting our best cheer and choicest fruits be- 
fore him. Whom should we entertain, if not our Saviour 1 

Seeking. — But did not he know before ? What need he seek that hath 
found ? He that ' understands our thoughts ' long before they are born, can- 
not be nescious of our works when they are done. My answer shall be short : 
the Lord's Qucerit is a Requirit ; he doth not seek a thing that is hid from 
him, but requires a debt that is due unto him. 

Seehing. — This is no rare, but a continued act. It is not Veni, I came : 
* He came unto his own,' &c., John i. 11. Nor a Venturus sum, ' Yet a little 
while, and I will come,' Kev. xxii. But 'io-xoiJ^ai ^rirm : as, Rev, iii 20, Sto 
pulsans, *I stand knocking;' so here, Venio (juccrens, ' I come seeking.' He 
seeks continually : will you hear how long 1 

These three years. — Much time hath been spent about the interpretation 
of this time ; how it is appliable to the Jewish synagogue, to whom it was 
immediately referred. I find no great difference among expositors, saving 
only in their terms. Some by the first year understand the time before the 
captivity ; by the second, their return to Jewry ; by the last, the coming of 
Christ. Some by the first year conceive the law given by Moses ; by the 
second, the prophetical attestations ; by the third, the gxace of our Lord 
Jesus, Some resolve it thus : the first year was the time of circumcision, 
from Abraham to JMoses ; the next, the Levitical law, from Moses to Christ ; 
the last is the year of salvation by the Messiah. Others understand the 
first year to be of the patriarchs, the middle year of the judges, the third of 
the kings. After aU this he was entreated to forbear it a fourth year, tUl it 
was instructed by the apostles ; and then being found fraitless, it was cut 
down by the Romans. But I rather take a definite number to be put for an 
indefinite ; three years is time long enough to wait for the proof of a tree : 
such a proportionable expectation had the Lord for that church. If literally 
you would have it, I take this to be the probablest exposition. These three 
years were the very three years of his preaching, healing diseases, casting 
out devUs, working miracles before their faces. The other year which he 
added was the time wlnle the apostles offered them the gospel of salvation. 
Whereof the refusers were cut down, the accepters were saved. 

He hath likcAvise waited for the church of Christiaidty three years ; that 
is, three revolutions of ages, thrice five hundred years. Or he hath tarried 
the leisure of the whole world three years : the first year, under nature ; the 
second, under the law; the third, under grace; the fom-th is now a-passing, 
and who knows how far it is spent ? 

Or to apply it to ourselves : these three years of our visitation hath been 
so many scores of years. Conceive the foremost to be in the days of King 
Edward the Sixth, who purged the gold from the rust and dross of super- 
stition, ignorance, and cozenage which it had contracted. The sun began to 
shine out in his bright lustre: the Lord came scclciug our fruits; but not 



172 THE BAEREX TREE. [SeEMON XXXVL 

finding them answerable to his expectation, not worthy of the glorious 
gospel, he drew another cloud over our sun ; teaching us better to value that 
heavenly maiuia wherewith we were so suddenly grown wanton. The second 
year, under Queen Elizabeth, of so blessed memory; that royal nurse, upon 
whose bosom the church of God leaned to take her rest. She did again 
vindicate this vineyard, which had so long lain among friars and monks, that 
it had almost quite forgotten the language of Canaan : she taught it anew 
to speak the dialect of the Holy Ghost. When that gracious queen was 
taken from a crown of gold to a diadem of glory, then began our third year, 
wherein our present sovereign was sent : dlgnissinnis regno, si non natus ad 
regnum, — under whom we know not whether our truth or peace be more; 
only let us bless him, and bless God for him, that we may all be blessed in 
him. Thus far we may say of our land, as Sylvius did of Rhodes, Semper 
in sole sita est, — The bright reflection of the gospel compasseth us round 
about. Now he comes this third year seeking our fruits; which when we 
consider, we can say no more but Miserere Deus, Lord be merciful to us; for 
never were such blessings requited with such unthankfulness. We condemn 
the Jews for abusing Christ's patience : God grant they rise not up at the 
last day to condemn us ! 

He comes to particular man three years : — First, In youth : I have planted 
thee in my vineyard, given thee the influence of my mercies; where is thy 
fruitfulness 1 Alas ! the young man sends him away, with a Nondum tempiis 
Jicorum, — It is too early for me to fall to mortification; would you put me 
to penance before I have had the leisure and pleasure to oftend ? He is 
ready to send Christ away in the language of that foul spirit, ' Art thou come 
to torment me before my time ? ' But whose charge is it to ' Remember thy 
Creator ' diebus juventidis ? Then the conquest is most glorious, because 
then it is most difficult. You say. It is never too late ; but I am sure it is 
never too soon, to be gracious and holy. The devil is a false sexton, anc? 
sets back the clock of time in prosperity; in the day of trouble, he will 
make it run fast enough. Secondly, In middle age; and now the 'buying 
of farms,' and ' trying of beasts,' the pleasures of matrimony, the cares for 
posterity, take up all the rooms of the soul. Men rather busy themselves to 
gather the fruits of earth than to jield the fruits of heaven. Here is strength 
of nature and fulness of stature, but still a defect of grace. Perhaps Christ 
hath now some fair promises of fruits hereafter : ' Let me first go bury my 
father, then,' Luke ix. 61. But (a thousand to one) he finds something in, 
domo, left by his father, that keeps liim (i Domino, from following his Master. 
To prevent this, it is his caution to the entertained servant : Ps. xlv. 10, 
' Forget thine own people, and thy father's house : ' rather forego and for- 
get thy father's house than thy iLaker's service. Thirdly, In old age : now 
the decay of body should argue a decay of sin. The taste finds no rehsh in 
riot, the ears cannot distinguish music, the eyes are dim to pleasing objects, 
very 'desire foils :' now all things promise mortification. He that cannot 
stir abroad in the world, what should he do but recollect himself, and settle 
his thoughts on the world to come % Now fruits, or never. Not yet ; 
morosity, pride, and avarice, are the three diseases of old age : men covet 
most when they have time to spend least ; as cheating tradesmen then get 
up most commodities into their hands when they mean to break. Still he 
comes seeking fruit, and is returned with a No7i inventus. 

If yet it were but as the prophet's sign to Hezekiah, — ' This year ye shall 
eat such as growcth of itself ; and the second year such as springetli of the 
same; and in the third year ye shall sow and reap,' &c., — the third year 



Luke XIII. 7.] the earkex tkee. 173 

might afford him somewhat. But doth he forbear all trees thus long ? No ; 
.some are snatched away in the flower and pride of their life ; yea, they be 
not few that will not allow themselves to live, but with riot and intemper- 
ance hasten their own ends, l^efore they have well begun or learned what 
life is : like bad scholars, that slubber out their books before they have 
learned their lessons. That instead oi jVoh est fnictns, we may say, Kon est 
Jims, the tree itself is gone. And that goodly person, which like a fair .ship 
hath been long a-building, and was but yesterday put to sea, is to day sunk 
in the main. We do not eat, drink, and sleep, and take such refections of 
nature, id non vioriamiir, that \yq might not die, — that is impossible, — but 
that we should not die barren, but bear some fruits up with us to him that 
made the tree. 

Seehing. — It is fit we should offer our fruits to God, and not put him to 
seek for his own. We should be like those ' ripe figs that fall into the 
mouth of the eater,' Nahum iii. 12. The best liquors are they that drop 
from their cells of their own accord, without pressing. The most acceptable 
of all oblations be the free-will-offerings. Howsoever, let us be sure not to 
disappoint the Lord when he seeks. 

On this fig-tree. — It is fit that he that plants a vineyard should taste of 
the ^vule, Pro v. xxvii. 18 : good reason his own tree should yield him some 
fruit ; considering what he hath done for it, he may well challenge it. 

[1.] He hath planted us : we spring not up naturally, as the oak grows 
from an acorn, the peach from a stone ; but a gracious hand hath set us. 
' We are not born of flesh, nor of the will of blood, nor of man, but of God,' 
John i. 13. 

[2.] He hath planted us in his vineyard, within the enclosed garden of 
the church. Had he left us to the unregarded wilderness, without any 
dresser to look to us, there might have been some excuse of our barrenness. 
The ground that is left to itself is, in a manner, blameless, though it be 
fruitle-ss. But in vinea sua, which he hath fenced in with his pro\ddence, 
blessed with his saving influence, husbanded with his dresser's diligence, for- 
warded with the beams of mercy, and showers more precious than the * dews 
of Hermon that fell upon the hill of Zion;' where we particii)ate the fatness 
of the ground, are fed with unpcrishing manna, compassed about with songs 
of deliverance, and have ' seen our desires upon ' his and ' our enemies ; ' 
where righteousness is our walls, and peace our bulwarks, and the ways be 
milk where we set our feet. 

[3.] We are fig-trees, not brambles ; no man expects ' grapes from thorns,' 
Matt. vii. 16. Not oaks or cedars, to be a dwelling for tlic storks, but fig- 
trees apt for fruit, pleasant fruit. If the rest be fruitless, they serve for other 
purposes ; but what shall become of the barren fig-tree l 

[4.] He is our Lord, and, queer it suum, he seeks but his own. If our own 
kine give us no milk, our own sheep afford us no wool, our own land returns 
us no increase, we are displeased ; whereas these be reasonless creatures, but 
we have sense above common nature, reason above sense, grace above reason. 
We are but tenants of these, Christ is Lord of us ; our sins bring the curse 
of barrenness upon them, but there is no fault in God if we be unfruitful. 

[/>.] He comes seeking : not threatening, raging, wounding ; not felling 
down the tree, nor stocking it up by the roots ; but seeking. Dignatnr ex- 
2)ectare fructus, cui licet eradicare infructnosos, — !Man is a loser by the barren- 
ness of his garden tree ; were there not a tree left, God is never the poorer. 

Now lay all these together : a Lord that owes us, we arc his trees ; to 
come into his vineyard, where he may be confident ; wc live on his ground ; 



174 THE BARREN TREE. [SeRMON XXXVI. 

to look upon a fig-tree, made of an apt disposition to good fruit ; sucli a one 
as himself liatli planted, not casually grown up ; a tree not neglected, but 
whereon he hath bestowed great care and cost ; waiting, not destroying : 
what can we plead for it if it be fruitless 1 God is our Lord and proprietary, 
England is his vineyard, every one of ns his fig-tree, thus planted, watered, 
blessed by his gracious mercy. He comes to us with patience, that should 
run to hiiin with penitence ; seeking our fruits, that should make tender of 
them unsought ; waiting, that might command : now, fear, obedience, and 
thankfulness keep us from sending him back with a Non invenio, — ' I find 
none !' 

Fruit. — This is that inseparable efiect that God expects from every tree 
planted in his garden. We are married to Christ : to what end 1 ' That 
we should bring forth fruits mito God,' Rom. vii. 4. He seeks not for 
leaves, buds, or blossoms, but fruits. Could leaves content him, we would 
not leave him unsatisfied ; he should have an arbour large enough to reach 
to ' the world's end,' Ps. xix. 4. Our tongues run apace, not seldom faster 
than our wits. We are God's debtors, and if he will take our words, so : 
that is all he is like to have. Might buds please him, or blossoms ; we have 
intentions to good, certain offers and shows of obedience, which we wear like 
a cloak, or some loose garment, that when lust calls we may quickly slip off. 
But when he seeks for works, all our consonants be turned into mutes, we 
are speechless. Matt. xxii. 12. Oh, would he ask us for anything but fruits ! 
but what should be expected from the fig-tree but figs 1 

Of every soul here he seeks for fruits. Of the magistrate, that he bring 
forth the fruits of justice; determining causes with sincerity of decision and 
convenience of expedition ; being, so far as equity permits, a husband to the 
widow and a father to the fatherless. Of the minister, that he bring forth 
the fruits of knowledge. Aaron's rod was his pastoral staff : in one and the 
same night it brought forth buds, and blossoms, and fruit. Fruitfulness is 
the best argument that God hath called us : there is not a plant of his set- 
ting but the very branches thereof shall flourish. I do not say our pains 
shall always convert many souls ; that is God's fruits, not ours. He chargeth 
us to be industrious in preaching, let himself alone with the work of saving. 
Of the private man, he expects the fruit of his calling : to be idle is to be 
barren of good ; and to be baiTen of good is to be pregnant of all evil.- 
Bella gerant alii, Protesilaus edit : but let us that are called to work, work 
in our calling, otherwise at last we shall make but a sorry answer to that 
question, Ubi fructus ? Let us all produce the fruits of charity ; rich men 
do good turns to themselves, — as they play at tennis, tossing the ball to him 
that wiU toss it to them again, — seldom to the poor, for they are not able to 
bandy it back. Pride cuts, and riot shuffles, but betwixt them both thej-^ 
deal the poor but a bad game. The fruit of Christianity is mercy ; when 
the rich, like full ears of corn, humble themselves to the poor earth in charity. 
Feed him that feeds you ; give him part of your temporals, from whom you 
expect eternals : you clothe Christ with your blacks on earth, he will clothe 
you with his glorious whites in heaven. Our mercy to others is the fruit of 
God's mercy to us. 

Fruit. — Nothing is created for itself, but so placed by the most wise pro- 
vidence, that it may confer something to the public good, though it be but 
as the widow's two mites to the treasury. The poorest creature yields some 
fruit, wherein it doth imitate the goodness of the Maker. We know not 
readily what good serpents and vermin may do ; yet certainly they have their 
fruit, both in sucking up that poison of the earth, which would be contagious 



Luke XIII. 7.] the barken tree. 17a 

to man ; in .setting oflf the beauty of the better pieces of creation * — for though 
the same hand made both the angels in heaven and the worms on earth, 
yet the angels appear the more glorious, being so compared, — besides their 
hidden virtues abstracted from our knowledge. Of stones they make iron, 
rubbish sei'ves to raise bulwarks, the small pebble for the sling, worms and 
flies are baits for fishes ; everything is enabled with some gilt for the uni- 
versal benefit, and so to produce those fruits is their natural work 

The sun comes forth of his chamber like a bridegroom, fresh and lively ; 
and rejoiceth as a giant, to run his diui'nal course, to Ughten us with his re- 
fulgent beams, to generate, cheer, and mature tliuags with his parental heat : 
this is his fruit. In his absence, the moon and stars adorn the canopy of 
heaven, reflecting their operative influence to quicken the lower world : tliis 
is their fruits. The curled clouds, those bottles of rain, thin as the liquor 
they contain, fly up and down on the 'svings of the wind, delivering then- 
moist burdens upon the earth, teats whereon the hungry fields and pastures 
do suck ; yet they expect no harvest from us : this is thek fruits. The subtle 
winds come puffing out of their caverns, to make artificial motions, whole- 
some airs, and navigable seas ; yet neither earth, an-, nor sea return them 
recompense : this is their fruits. The earth, in a thankful imitation of the 
heavens, locks not up her treasures within her own cofiers ; but without re- 
spect of her private benefit, is liberal of her allowance, yieldmg her fatness 
and riches to innumerable creatures that hang on her breasts, and depend 
upon her as their common mother for maintenance. Of the beasts that feed 
upon her, kine give us their milk, sheep their wool ; every one pays a tribute 
to man, their usufructuary lord : this is their fruits. Fruit-bearing trees 
spend not all their sap and moisture upon themselves, or the increase of then- 
own magnitudes ; but the principal and purer part of it is concocted into 
some pleasant fruits, whereof neither they nor their young springs ever come 
to taste ; but they proffer it us, and when it is ripe, they voluntarily let it 
fall at their masters' feet. Never did the olive anohit itself with its own oil, 
nor the vine make itself drunk with its own grapes, nor the tree in my text 
devour its own figs : yet they all strive to aboimd with fruits. 

Let me raise your meditations from earth to heaven : the holy angels there 
are called ' ministering spirits ; ' those royal armies fight for us agamst our 
enemies ; like nurses, they bear us up in their arms, and, though unseen, do 
glorious offices for us : this' is part of their fruit. The blessed Trinity is 
always working : 'Hitherto my Father worketh, and I work,' John v. 17. 
The Father by his providence and protection, the Son by his mercy and 
mediation, the Holy Ghost by his gi-ace and sanctificatiou ; aU dividing the 
streams of their goodness for the best behoof of the world. The more any- 
thing furthers the common good, the more noble is its nature, and more 
resemblmg the Creator. 

The earth is fruitfrU ; the sea, the air, the heavens are fruitful ; and shall 
not man bring forth fruits, for whom all these are fruitful ? While all the 
armies of heaven and earth are busied ui fructifying, shall man, of more suigu- 
lar graces and faculties, be idle, a burden to the world and hhuself I Both 
the church of God for the propagation of piety, and the world itself for the 
upholding of his state, require our fruits. If happiness consisted ui doing 
nothing, God, that meant Adam so happy, would never have .set him about 
business ; but as paradise was his storehouse, so also his workhouse : his 
pleasure was his task. There is no state of man that can privilege a folded 
hand. Our life is vita piclveris, non pidvinaris. Lands, means, and moneys, 

• Aug. 



176 THE BARREN TREE, [SeRMON XXXVI. 

men make the protections of idleness ; whereas Adam commanded tlie whole 
earth, yet work expected him. In paradise all things did labour for man, 
now man must labour for all things. Adam did work because he was hajipy, 
we his children must work that we may be happy. Heaven is for joys, hell 
for pains, earth for labour, God hath three houses ; this is his w^orkhouse, 
that above is his warehouse. Oh, then, let us be fruitful, that others' benefit 
may be ours, our l^enefit theirs, and the glory of all the Lord's. If magis- 
trates yield not the fruits of justice, ministers the fruits of knowledge, private 
men the fruits of charity and obedience ; it is as unnatural as if the sun 
should forget to shine, or the earth to fructify. God made all these for man, 
he made man for himself ; of us he looks for fruit, of us let him find it, from 
us accept it, in us increase it, and to us reward it, through him in whom 
alone we expect mercy, Jesus Christ. 

(2.) The success follows, Non invenio. We have brought the Lord mto 
his vineyard, heard him calling for the dresser, shewing him a tree, telhng 
him of a three years' expectation ; now, if after aU this we inquire for the 
event, himself certifies us, Ohy^ suw'cxw, ' I find none.' 

None 1 Peradventure he came before the season, — nonchim temjnis erat 
jicorum. When should a tree brmg forth fruits, but tempore suo ? This is 
the praise of the good tree, Ps. i. 3, that it ' brings forth the fruit in due 
season.' If the fig-tree could have objected to the owner, as Elisha to his ser- 
vant, Iloccine teinjms, — ' Is this a time to plant vineyards, or gather fruits V 
2 Kings V. 26, Or, as the man replied to his neighbour, that came to bor- 
row loaves at midnight, Luke xi. 7, ' Is this a time to lend bread, when 
myself and family are in bed?' The spring is the season of fnictifying, the 
autumn of gathering. When ' the time of the singing of birds is come, then 
the fig-tree puts forth her green figs,' Cant. ii. 12, 13. Not cii7n fermento x>^i'- 
fundatur pidvis, when ' the dust is leavened with mire,' Job xxxviii, 38, and 
the bands of Orion have locked up the influence of heaven. Who seeks fruit 
in winter, he must be content with winter-fruit. There is the winter of an 
afilicted conscience : no marvel then if neither ripe figs, nor so much as green 
leaves appear ; when aU the sa]) is retired to the root, as in extreme cold 
the blood runs to the heart to succour it. When the Babylonians required 
of their captive Israelites some Hebrew songs, they could soon answer : ' How 
shall we sing the Lord's song in a strange landT Ps. cxxxvii, 4. Is this a 
time or place to be merry ? But did the Lord come out of season ? No, he 
required it not the first day, or month, but waited the full time, expecting 
fruit in the autumn or vintage season, Non ante tempus qucerit, qui -per 
iriennium venii* He came not with a triennial visitation, as episcopal 
fathers use to visit, once in three years ; but every year, every month in the 
year, week of the month, day of the week. Of another fig-tree it is said, that 
* the time of figs was not yet,' yet he cursed it, j\Iark xi. 1 3. Here the time 
was three years past without fruit, yet he cursed it not. But look to it : if 
thou wilt not fructify tempore tuo, thou shalt be cut down tempore non tuo, 
perish before thy time, Eccles. vii. 17. There is not a day in the year 
wherein he forbears seeking our fruit ; yet Venio, non invenio, ' I find none.' 

None ? Nunquicl quia viale qiuesivit Domimis ? Was there an error in 
his search ? Men often seek bona, good things, non bene, not in a good man- 
ner. Either they fail in their quando : as Joseph sought Christ after a ' day's 
journey ;' whereas he is too precious to be missed one hour : ' They shall 
seek thee,' tempore inveniendi, ' when thou mayest be found,' Ps. xxxii. 6. 
Or in the right tibi : as ]\Iary sought her son in cognitione carnis, ' among 

* Gloss. 



LOKE XIII. 7.] THE BARREN TREE. 177 

her kindred;' who was in doino patris, in the temple. So the Papists 
seek now him in pictures, who promised to be found in the Scriptures. Or 
in their quomodo : as they that seek aliud pro Ulo, cdiud prai illo, another 
instead of him, another loesides him, another with him, another before liim, 
which they do not seek for him. All these seek and miss, because they seek 
amiss. The world is commonly mistaken in their search ; qiccerunt bona 
locis non suis, — they seek for things out of their proper orbs. IMen seek 
honour in pride, whereas honour is to be found in humility. They seek 
reputation m bloody revenge ; alas ! that is to be found in patience : ' It is 
the glory of a man to pass by an offence.' They seek content in riches, 
which is as if one should seek for fresh water in the midst of the sea. But 
in none of these circumstances did this seeker faU ; not in the uhi, for he 
sought in the vineyard ; not in the quando, for he came in the vintage ; not 
in the quomodo, for he sought fruit on that fig-tree about which he had been 
at so great charges : yet ' I find none.' 

None ? Haply not so thick with fruits as the ' vuies of Engedi ; ' every 
land is not a Canaan, to flow with milk and honey. But yet some com- 
petent measure, enough to pay the landlord rent for the ground it stands 
on; no, 'none.' If there be none to spare, whereof the owner may make 
money, yet suffidat ad usum siaim, ad esum suum, — that he may eat the 
labours of his own hands; no, 'none,' If the number be not 'as the sand,' 
yet let there be ' a remnant,' Rom. ix, 27, If there cannot be a whole hai-vest, 
yet let there be 'a tenth,' Isa. vi, 13, If not a tenth, yet let there be some 
' gleanmgs,' Micah vii. 1 ; and that is a woeful scarcity. If the gleanings be 
not allowed, yet let there be here and there a fig, a grape, a berry, ' on the 
outmost branches,' Isa, xvii. 6, that the planter may have a taste. It is 
too defective, when non fioreUt ficus, — ^the tree doth not flourish; but quando 
non erit uva in vitibus, non ficus inficulneis, Hab. iii. 17, — when there shall 
not be ' a grape on the vine, nor a fig on the tree,' Jer, viii, 1 3 ; this is a 
miserable sterility. Something hath some savour, but none is good for 
nothing. Indeed all trees are not equally loaden; there is the measure of a 
hundred, of sixty, of thirty; an omer, and an ephah; but the sacred dews of 
heaven, the graces of the gospel, bless us from havuig none ! ' I find none.' 

Nonel Peradventure none such as he looks for, no fruits delicate enough 
for the Almighty's taste. Indeed, our best fruits are never perfect and 
kindly ripened; still they relish sour and earthly, and savour of the stock 
from which they were taken. They are heavenly plants, but grow in a 
foreign and cold climate; not well concocted, not worthy the charges and 
care iDcstowed upon us. Set orange or fig-trees in this our cold country, the 
fruit Avill not quit the cost of the planting and maintahiing. But the com- 
plaint is not here of the imperfection or paucity of fruits, but of the nullity : 
'none,' Some reading that text with idle eyes, that after all our fiaiits, 
we are still 'unprofitable trees,' Luke xvii. 10, because they can find no 
validity of merit in their works, throw the plough in the hedge, and make 
holiday. But shall not the servant do his master's business, because he 
cannot earn his masters inheritance? Shall the mason say, I will share 
with my sovereign in his kingdom, or I will not lay a stone in his building? 
Yet good fruits have their reward ; though not by the merit of the doer, yet 
by the mercy of the accepter. Sour they be of themselves, but in Christ 
they have their sweetening; and the meanest fruits wliich that great 'Angel 
of the Covenant ' shall present to his Father, with the addition of his own 
' precious incense,' Rev. viii. 4, are both received and rewarded. In their 
own nature they may be corrupt; but bemg dyed in the blood of Christ, 

VOL. II. M 



178 THE BARKEN TREE. [SeEMON XXXVI. 

tliey are made pleasing to God ; j^ea, also profitable to the churcli, and use- 
ful to men, seem they never so poor. Even a troubled spring doth often 
quench a distressed soldier's thirst; a small candle doth good where the 
greater lights be absent ; and the meanest fruit of holy charity, even a cup, 
though it be not of the juice of the grapes out of the vineyard, but of cold 
water out of the tankard, in the name of Christ, shall have its recompense. 
Matt. X. 42. But here the complaint is not of the meanness or fewness, but 
of the barrenness : none at all. 

j^one? 'Ever;/ tree is knoivn by its fruits;'' it is Christ's everlasting ritle. 
Howsoever the tree lives by the sap, and not by the fruits; yet it is known 
to live by the fruits, and not by the sap, for this is hidden. ' The just man 
lives by his faith,' not by his works; but he is known to live by his works, 
not by his invisible faith. Neither doth the fruit make good the tree, but 
the tree makes good the fruit. Opera bona oion faciunt justum, Justus facit 
bona opera. Good works make not a man righteous, but the righteous man 
doth good works. Our persons are justified before our actions; as of neces- 
sity the tree must be good before it can bear good fruit. But how shall that 
tree be discerned that hath no fruit ? ' I find none.' 

None ? Why this to us ? Why such a text in such a time 1 We abound 
with fruits; which way can you look, and not have your eye full of our 
works? They before, in such places, have successively commended our fruits. 
Be it so ; yet Euripides being questioned why he always made women bad. 
in his plays, whereas Sophocles ever made them good in his, answered, 
' Sophocles makes them such as they ought to be, but I make them such as 
indeed they are.' Their former commendations have told us what we should 
be ; but this emblem, I fear, teUs us truly what we are. Not all of us ; God 
forbid ! Here is but one fig-tree in a whole vineyard thus taxed, and far be 
it from us to tax a whole vineyard for one barren fig-tree. 

None ? Yes ; enough of some fruits, but the prophet calls them ficos 
'valde males, — ' so bad that they cannot be eaten,' Jer. xxiv, 8. As the 
fruit of the vine is commended for quickness, the fruit of the olive for fat- 
ness, so the fruit of the fig-tree for sweetness, in Jotham's parable, Judg. ix. 
But if it bear not fructvm nativitatis suce, the fruit of its own kind, but 
bitter figs, here had better be none at all. What an uncomfortable sight is 
this to him whose heart is set on his orchard, after the cost of so dear blood 
to purchase it, after such indulgent care to cherish it, and the charges of so 
many workmen to dress it ; yea, after so much patience to expect it, say the 
fig-tree does not bear so soon as it is planted ; in our infimcy we can do 
nothing, in our minority we will do little, in God's service : but now it is 
grown fructifiable. Jam nan gustare fructus, not to have so much as a taste .' 
Yea, were this all, did barrenness only usurp it, but there is worse than a 
mere orbity or absence of goodness : a position of bitter fruits : Qucesivi was, 
invenio labruscas, — I find ' wild grapes,' Isa. v. 3, luxuriant fruits. Instead 
of the hearty effects wliich wine produceth, I am answered with the melan- 
choly prevarications of malice. 

Behold the wonder and spectacle of unthankfulness : among all God's 
creatures, man ; and among men, the barren Christian. ' Though Israel play 
the harlot, yet let not Judah transgress,' Hos. iv. 15. What may be expected 
from the wild forest of paganism, when the garden of Eden yields such 
fruits. The sweet fruit of the spiritual fig-tree is mercy : our G<xl is the 
God of love, our Saviour is the Prince of love, the church is knit together in 
love ; our root is love, our sap is love, our ligaments love. Now, if we shall 
suck the blood one of another, violate the relations of peace, concoct all our 



Luke XIII. 7.] the barren tree. 179 

moisture into malice, here is worse than Invenio frucium nullum, ' I find 
none :' for Invenio fructum malum, I find cursed fruits. "We are grown un- 
natural ; the hand scratchetli tlie eye, the mouth bitcth the hand ; thorns 
and briars entwine and embrace one another, while (against all nature) fig- 
trees devour one another. ' Lord, thou didst sow good seed in thy lield ; 
whence then hath it tares?' Matt. xiii. 27. Here is more fruit than God 
would have ; but for that he expects, ' I find none.' 

When we are filled mth his blessings, Christ looks for our praises ; when 
we have ' eaten and are fat,' that we should ' worship him,' Ps. xxii. 29. 
What fruit finds he % ' We sit down to eat and drink, and rise up to play,' 
1 Cor. X. 7 : for praying, playing. When we are scourged, he looks for our 
huraiUatiou and penance : ' Sure in their affliction they wiU seek me,' Isa. 
xxvi. IG. What fruit finds he ? ' Lord, thou hast smitten them, but they 
have not sorrowed,' Jer. v. 3 ; an insensible desperateness. In this case let 
us pray, ' Lord, less of the fruits we have, and more of them we should have.' 
' Instead of righteousness, a ciy,' Isa. v. 7 : a cry indeed — a roaring cry of 
the oppressor, and a mourning cry of the oppressed. Ucec non sunt placido 
suscipienda sinu. 

Our bells ling, our chimneys smoke, our fields rejoice, our children dance, 
ourselves .sing and play; Jovis omnia plena. But when righteousness hath 
sown and comes to reap, here is no harvest : ohy^ ibslay.u, ' I find none.' And 
as there was never less wisdom in Greece than in the time of the seven wise 
men, so never less piety among us than now, when upon good cause most 
is expected. \Vhen the sun is brightest, the stars be darkest : so the clearer 
our light, the more gloomy our life with the deeds of darkness. The Cimme- 
rians, that live in a perpetual mist, though they deny a sun, are not con- 
demned of impiety, but of ignorance : but Anaxagoras, that saw the sun, and 
yet denied it, is not condemned of ignorance, but of impiety. Former times 
were like Leah, blear-eyed, but fruitful : the present, like Rachel, fail", but 
barren. We give .such acclamation to the gospel, that we quite forget to 
observe the law. As upon some solemn festival the bells are rung in all 
steeples, but then the clocks are tied up ; there is a great untuned confusion 
and clangour, but no man knows how the time passeth : so in this universal 
allowance of liberty by the gospel, which indeed rejoiceth our hearts, had we 
the grace of sober usage, the clocks that tell us how the time passes, truth 
and conscience, that shew the bounded use and decent form of things, are 
tied up and cannot be heard. Still, Fructum non invenio, ' I find no fruits,' 
I am sorry to pass the fig-tree in this plight : but as I find it, so I must 
leave it, till the Lord mend it. So I come to — 

.3. The sentence : ' Cut it down.' A heavy doom ! Alas ! will nothing 
else expiate the fault ? May not the lopping oif some superfluities recover 
it? Take from the sinner the object of his vicious error : deface the har- 
lot's beauty that bewitcheth the lascivious ; pull the cup from the mouth of 
the drunkard; nauseate the stomach of the riotous; strip the popinjay of 
her pied feathers ; rust the gold, vanish the riches of the covetous ; take 
away Micah's gods, perhaps he will make him no more. If this will not do, 
cut ofl: some of the arms and branches : weaken his strength ; sicken his 
body ; lay him groaning and bleeding on the bed of sufierance ; grieve his 
heart-strings with the sense and sorrow of his suis ; — anything rather than 
* cut it down :' alas ! no fruit can grow on it then but sad despair. A man's 
house is foul, or a little decayed ; will he pull it down, or not rather repair 
it ? ' There is hope of a tree, though the root wax old in the earth, and the 
stock die in the ground/ Job xiv. 8 ; yet the springs of water may put new 



180 THE BARREN TREE. [SeRMON XXXVI. 

life into it : but once cut clown, all hope is cut down with it. When a man 
hath taken delight in a tree, conveniently planted in his garden, what variety 
of experinients wiU he use before he cuts it down 1 Alas ! thus, poor silly 
men, we reason : we measure things that be unmeasurable by things that be 
measurable, by things that be miserable. "What we in a foolish pity would 
do, Ave think God in his merciful wisdom should do. Yet which of us 
would endure a dead tree three years together in his orchard ? We would 
say. If it wiU not bear fruit to cheer us, it shall make a fire to warm us. 
But the Lord hath been six-and-thirty moons gracious in his forbearance ; 
give him now leave to be just in his vengeance. If so much indulgence can- 
not recover it, there is little hope of it : ' Cut it down.' 

' Cut it down.' Who must do this ? The dresser. An unpleasant office 
to him that hath bestowed so much labour upon it, esteemed it so precious, 
hoped for some reward at his master's hand for his diligence about it ; now 
to give the fatal blow to cut it down ! And if it must fall, let it be manu 
aliena, non sua, — let another's hand do it. Hagar mil not behold her 
dying son ; die he must, she was persuaded : Modo non videam, ' Let me 
not see the death of the child,' Gen. xsi. But he must obey ; arbor non est 
cultoris, sed patris familias : the tree is not the dresser's, but the Lord's ; 
and his own is at his own disposing : ' Cut it down.' 

' Cut it down.' But how ? How can the mhiister be said to cut down a 
barren soul? Some may conceive here a reference to excommunication; 
whether the greater, which deprives a man of all benefit by the church's 
public prayers and the society of Christians ; which St Paul calls tradere 
SatancB, — 'to deliver unto Satan,' 1 Cor. v. : so himself excommunicated 
Hymenaeus and Alexander, ' delivering them unto Satan,' 1 Tim, i. 20 — a 
miserable condition, to be subjected to a slave, to a dog, a drudge ; but then 
especially fearful, when God grants unto Satan a writ or faculty, 2)ro ex- 
communicato capiendo : the ignominy of ignominy, besides the peril ; for 
as Christ protecteth aU the trees in Ms vineyard, so if any be transplanted 
to the wild desert, they are under the god of this world. (3r the less, which 
is indeed no other properly than an act of the church's discipline, whereby 
she corrects her unruly children, that smarting with the absence of wonted 
comforts, they may be humbled by repentance, and so recover their pristine 
state. This censure may be either too cruel or too trivial. The church of 
Rome grants excommunications for things lost : a man hath lost his horse, 
he may have an excomminiication against him that detains him;* so the 
father may hap to excommunicate his own son, and for the body of a jade, 
hazard the soul of his child. Yea, which is worse, they pubhsh excommuni- 
cations for sins not yet committed. The lord of a manor hath set a row of 
young elms ; he may have an excommunication against all those that shall do 
them any harm. This is to hang a man before he hath done the fact that 
deserves it. These irrite, forceless, bugbear excommunications, the ridiculous 
affordments of a mercenary power, are not unlike those old night-spells 
which blind people had from mongrel mtches, to set about their orchards 
and houses, antidotes and charms against thieving ; wherein distrusting the 
providence of God, they made themselves beholden to the devil for safety. 
Creditors that would be paid in then- moneys may procure an excommunica- 
tion against their debtors, if they pay not by such a day. This were an ex- 
cellent project for your citizens, a rounder course than arrests and tedious 
trials at law. But it is to be doubted that your debtors would fear the 
Pope's parchment less than the scrivener's, and an excommunication far less 
* Approved by the Council of Trent, Sess. 26, 



Luke XIIL 7.] the baheen tree. 181 

tlian an outlawry. There are but four things exempted from the power of 
their excommunication, as Navarrus notes — a locust, an infidel, the devil, 
and the Pope : so he hath matched them, so let them go together. For the 
excommunicate must be a man, a Christian, mortal, and an inferior ; now 
the locust is not a man, the infidel is not a Christian, the devil is not mortal, 
and the Pope hath no superior. But too much of that ; this is a parable, 
and here is no foundation for such a building. 

' Cut it down.' How? with an axe of martial iron ? This were an expo- 
sition fit for Douay, or the Gunpowder-enginers ; that by cutting it down 
understood, ' Blow it up ;' turning their axe to a petard. Had God said to 
them, ' Cut it down,' the axe had been instantly heaved up ; yea, they did 
it when God said no such thing. Rather than fail of cutting it down, they 
would have stocked it up, root and all : this is their mercy. But the spi- 
ritual axe is to cut down culpas, non animcis; when we read of cutting 
down, remember it is meant of men's sins, not of their soids. Preachers 
indeed do wound ; but it is gladio oris, not ore gladii, — with the sword of 
the Spirit, not a Eavillac's knife. If God had meant such a cutting do^vn, 
Nero had been a fitter instrument than Paul. We read that ' their sound 
went through the world,' Ps. xix. ; but that their sword went through the 
world, we never read. 

' Cut it down.' How then ? Succide; that is, Succidendam minare, — 
Threaten that I will cut it down. ' Cast them out of my sight,' Jer. xv. 1. 
Ejice; that is, Ejiciendos pronuncia, — >Say that I will reject them. Quod 
moritin; moriatur ; quod succidendum est, succidatio; — ' That which dieth, 
let it die,' Zech. xi. 9. God sometimes sends such farewells and defiances 
to sinners that will not repent. ' Ephraim is joined to idols, let him 
alone.' If they will not be persuaded to return, let them go on to their 
ruin; let them alone. 'K any man will be unjust, let him be unjust; he 
that will be filthy, let him be filthy still,' Rev. xxii. 11; let them perish. 
Abeat, pereat, profandat, perdat. 

' Cut it down.' This was sententia oris, — the sentence of the mouth ; but 
it may be this Avas not consilium cordis, — the purpose of the heart. Scepe 
Deo viinante quod peccans meretur, peccanti non Jit quod Dens minatur. 
Nor can this tax God of levity ; for he that speaks with condition of repent- 
ance, may change his word mthout suspicion of lightness. Tio muta sen- 
tentiam iuam, Deus mutabit suam.'' Thus was Nineveh cut down : eversa 
est in malo, ut cedificaretur in bono, — the subversion was menaced, the con- 
version was intended. The father shuts his rebellious son out of doors, will 
not allow him a lodging, not so much as among his servants ; yet he does 
not mean to let him perish with hunger and cold in the streets : but when 
he hath Avell smarted for his disobedience, upon his humble submission he is 
re-entertained. The very ' mercies of the wicked are cruel,' but the very 
judgments of God are sweet. This cuttmg down is medicinale, not mortale; 
disciplinans, non eradicans; for restitution, not destitution; for remedy, 
not for ruin. Indeed, if all this denunciation and threatening cannot per- 
suade them to return, then comes their final perdition : when they have cut 
off themselves impenitently, God will cut them off impartially. But if we 
turn to deprecation and repentance, he will turn to commiseration and for- 
giveness. The tree is barren, and the Lord says, ' Cut it down ;' the tree 
fructifies, and he will say, ' Let it stand.' Oh, then, let us humble ourselves, 
and yvith seasonable repentance cut down our sins, that this terrible sentence 
may never cut down our souls ! 

* August. 



182 THE EAEEEN THEE. [SeEMON XXXVL 

4. Thereasoji: 'Why cumberetli it tlie ground'?' God is an independent 
Lord, and needs not give a reason of his doings ; for -who can call him to 
account: Cur itafacis? Rom. Lx. 20. His judgments are not always mani- 
festj they are always just; nor doth he things because they are good, but 
they are therefore good because he doth them. Should he make short work 
on the earth, and despatch all barren trees in a moment; yet ' thou continuest 
holy, O thou worship of Israel !' If he strikes us, we are not wronged; it is 
our desert, and his justice. If he spares us, we have not merited ; it is his 
mercy. Hide Jit misericordia, tihi non fit injuria, — That man receives mercy, 
thou hast no injury. Yet that he might be justified, and the mouth of all 
wickedness stopped, he is content to give a reason of this sentence : Think 
not I deal hardly with this fig-tree; let us confer together, and hear one 
another with patience. I will shew thee sufficient reason of cutting it down : 
do thou shew me some cause why it should stand. My reason is, * It cum- 
bers the ground.' Terram reddlt otiosam, inidilem. It is not only barren 
formaliter, but effective. lu a word : (1.) It does no good; (2.) It doth much 
harm. 

(1.) I'irst, it doth no good, therefore it is unworthy of the nourishment. 
Terra bona and gens mala are an iU match : an opulent land and a pesti- 
lent people. Feccator non est digmis pane quo vescitur* — The wicked man 
is not worthy of the bread he eats, of the water he drinks, of the air he 
breathes, of the ground he goes on. The rich tliinks himself worthy of deli- 
cate viands, costly garments, dutiful attendance, quia dives, because he is 
rich ; yet he may not be worthy of a crumb, a rag, a respect, quia onalus, 
because he is evil. It will one day grieve such fruitless Nabals, when they 
must receive a multiplicity of torments, according to the number of their 
abused benefits ; and they will wish that they had not fared so well upon 
iarth, that they might fare less ill in hell. They live in the vineyard, eat 
the fat, and drink the sweet; turning all this juice, not into fruitful clusters, 
for the behoof of God's servants, but into their own arms and branches: 
raising their houses out of the ruins of God's house. What good do they 1 
Cut them down; 'why cumber they the ground?' It is fit that the ' riches 
of the sinner should be laid up for the righteous,' Eccles. ii. 2G : dentur 
digniorihus. 

But if God should at once cut down all the baiTen trees among us, there 
never was such a cry in Egypt as there would be about London. What in- 
numerable swarms of nothing-does beleaguer this city ! Men and women, 
•whose whole employment is to go from their beds to the tap-house, then to 
the playhouse, where they make a match for the brothel-house, and from 
thence to bed again. To omit those ambulatory Christians, that wear out 
the pavement of this great temple with their feet, but scarce ever touch the 
stones of it ^^dth their knees ; that are never further from God than when 
they are nearest the church. To omit that rabble of begging and pilfering 
vagabonds, that like beasts know no other end of then- creation but recrea- 
tion, but to eat, and drink, and sleep. What an army of these might be 
mustered out of our suburbs, but that idleness hath disabled them to any 
service ; they are neither fit for God nor man. Did they yet but, like 
worms and insects, spend up the corruption of the land, and leave us the less, 
it were somewhat. But they are worse, even diseases and unwholesome airs, 
to breed infection among us. Let authority look to then- castigation, or 
answer for their mischiefs : so far as they deserve, let them not be spared ; 
cut them down, why cumber they the ground '? 

* August. 



Luke XIII. 7.] the baheen tree. 183 

(2.) The barren tree doth no good you see ; but that is not aU — it doth 
much hurt, and that in two respects : — 

[1.] It occupies the room where a better tree might grow. The kingdom 
of God shall be taken from you, ' and given to a nation that will bring forth 
the fruits thereof,' Matt. xxi. 43. A fruitful nation would be content wdth 
such a dwelling. Christ foretells this mutation, Paul shews it accomplished. 
' They are broken off, that we' — in their places — 'might be graffed on,'llom.xi. 
19. ' Friend, how camest thou in liither, not having on a wedding garment V 
Matt. xxii. 12. Why dost thou usurp the seat where a worthy guest might 
sit '? Thus Da-^id used to purge his court, admitting the righteous into the 
offices of the unrighteous, Ps. ci. 8. As in case of calamity, the godly are 
delivered out of trouble, and the wicked comes in his room : so in case of 
felicity, the ungodly shall be turned out of their happiness, and the righteous 
shall come in their stead. 

A judge is corrupt; he is girded with justice, but the girdle sags to that 
side where the purse hangeth : God will cut him down ; here is room for a 
good man that will do equity. A magistrate is partial, and draws the sword 
of justice in his own quarrel, which he puts up in the cause of Christ : he 
must be cut down, here is room for one that will love and adhere to the 
truth. An office is abused by him that holds it ; he bought dear and cannot 
sell cheap : it is tune he were cut down ; this place will maintain a man that 
will maintain the place with uprightness. A minister is barren, hath no 
milk in his breasts ; ministerium ejus accipiat alter : Acts i. 20, let another 
take his office ; here is room for one that will feed the people. A pro- 
fixne patron will let none into the Lord's vineyard but at the non-licet gate, 
by which good men will never enter ; his clerk shall be Sivion, himself will 
be Magus : vengeance shall cut him down ; here is room for one that wUl 
freely put foithful labourers into the vineyard. There gTOws an oppressor, 
skulking in a comer ; the needy cannot find him, or if they do, they find no 
fruit from him : cut him down ; here is room for one that wUl pity the poor. 
The Lord will root out such bastard plants, and replenish his garden with 
fruitful trees. 

[2.] It dravv's away nourishment fi-om better plants that would bear us 
fruits. For this Christ denounceth a woe to those Jewish clerks, that keep- 
ing the keys of heaven, would ' neither enter themselves nor sufi'er others,' 
Matt, xxiii. 13. What shall become of them that will neither do good nor 
suffer good to be done, but cutting down '? A great oak pines all the under- 
wood near it, yea, spoils the grass that should feed the cattle. A great op- 
pressor engrosseth all round about him, till there be no place left for a fertile 
tree, Isa. v. 8. Meanwhile, himself hath only some leaves, to shadow his 
sycophants ; but no fruit, unless bramble-berries, and such as the hogs wUl 
scarce eat. 

All covet fo be great trees, few to be good. The briar would grow up to 
the bigness of the maple, the maple would be as tall as the cedar, the cedar 
as strong as the oak ; and these so spread their roots till they starve the rest 
by an insensible soaking. When mother earth, the church, would derive her 
sap to some young hopeful plant, these intercej^t it. There is maintenance 
due to the minister, but the barren impropriator stands in his way and sucks 
it aU from him : perhaps he leaves him some few drops to cool his temples, 
but not enough to preserve life. 

But the famished tree cries against him that draws the life from it, and 
yields no fruit; and God wUl hear it: Absciiide, Cut it down. How cha- 
ritable would Lazarus have been, had he been owner of Dives's estate ! How 



184 THE BAEKEN TREE. [SeRMON XXXVI. 

would Mordecai have promoted the good of Israel, had he been as great a 
favourite as Hamaii was ! How freely would the conscionable man give 
spiritual preferments, were he a patron ! He that fears God would justly 
render the church her dues, did he drive such trades and dwell in such 
houses as you do. But that God, who disposeth all as it pleaseth him, 
mend all when it pleaseth liim, even for his own mercies' sake ! 

Thus from a plain text I have derived you familiar persuasions; for I 
came not hither to satisfy the curious head, but the honest heart. Admit 
but two considerations more, and I have done : — 

Consideration 1. — The Lord hath shewed us the way to be fruitful by his 
own example. He owes us nothing : if he withhold good things, we cannot 
challenge him; if he sends us good things, we are bound to thank him. 
The last year, how general was the complaint all over this kingdom ! The 
mower could not fill his scythe, nor the binder-up of sheaves his bosom; 
the beasts perished for want of fodder; yea, children died m the street with 
hunger, the poor father not being able with all his week's labour to buy 
them only bread. The fields were thin, and the barns thinner; little in many 
places there was to gather, and the vmseasonable weather prevented the 
gathering of that little. The emptiness of their bowels did justly fill our 
bowels with compassion. Famine is a sore plague. We then cried unto 
the Lord for fi'uits, and he heard us. Lo, in how plentiful a harvest he hath 
answered our desires, to his own praise, and our comfort ! Yea, he con- 
cluded all with songs and triumphs, a joyful harvest-home : the best sheaf of 
our wheat, the best grape of the vintage, the best flower of our garland, the 
best fruit of that royal tree, the safe return of our gracious prince. These 
be the fruits of his mercy to us ; where be the fruits of our thankfulness to 
him? 

Consideration 2. — The barren fig-tree is of all most miserable; and so 
much the more as it is barren in the vineyard. The vine fruitless is of aU 
trees most useless, Ezek. xv. 3. It is compared to noble and worthy things : 
to the good woman, Uxo7' tua sicut vitis, Ps. cxxviii. 3 ; to the best man, 
* I am the true vine,' John xv. 1 ; it cheers the heart of God and man, Judg. 
ix. 13. But if barren, it is good for nothuig; not so much as to make a pin 
to hang a hat on. Oaks and cedars are good for building, poplars for pales, 
very bushes for hedging, doted wood for firing; but the fruitless vine is 
good for nothing. Salt keeps other things from putrefying ; but if itself be 
putrefied, what shall season it? Matt. v. 13. A sweet singer dehghts us all; 
but quis medehitur cantatori ct serpente 2ierat,sso ? — if a serpent hath stung 
him, who shall recover his voice ? If the eye be bluid, what shaU look to 
the eye ? 

Ad nihilum valet, quod nan valet ad finem smim, — It is good for nothing 
that is not good for the end it was made. If a knife be not good to cut, we 
say it is good for nothing; yet may some other use be invented for it. If a 
plough be not good to break the ground, we say it is good for nothing; yet 
it may stop a gap. If a hound be not good to hunt, Ave say he is good for 
nothing ; yet may he in the night give warning of a thief. But if a fig-tree, 
a professor, be not good for fruit, he is indeed good for nothmg. The refuse 
of other tilings have their uses : sour wuie will make vinegar, old rags make 
paper, lees are for dyers, soil is good to fat the land, potsherds and broken 
tUes to mend highways; all good for somewhat : yea, they offer to seU the 
combings of their hairs, — ladies and gentlewomen know whether they be 
good for any purpose or no. But the fruitless vine, the savourless salt, the 
lightless lamp, the figless fig-tree, the graceless Christian, is good for nothing. 



Luke XIII. 7.] the barren tree. 185 

We aU have our stations in the vineyard, to bring forth fruits; but wliat 
be those fruits 1 It was a smart invention of liim, that having placed the 
emperor and the Pope, reconciled, in their majestic thrones, he brought the 
states of the world before them. First comes a councillor of state, with this 
motto, ' I advise you two ;' then a courtier, ' I flatter you three ;' then a hus- 
bandman, *I feed you four;' then a merchant, 'I cozen you five;' then a 
lawyer, ' I rob you six ;' then a soldier, ' I fight for you seven ;' then a phy- 
sician, ' I kill you eight ;' lastly, a priest, ' I absolve you all nine.' This was 
his satire. But in the fear of God, as our sovereign doth govern us in truth 
and peace, so let the councillor advise, the judge censure, the husbandman 
labour, the merchant traffic, the lawj-er plead, the soldier bear arms, the 
divine preach — all bring forth the fruits of righteousness; that this kingdom 
may flourish, and be an exemplary encouragement to our neighbours; that 
our children may be blessed after us, our enemies convinced, aliens converted, 
Satan confounded, the gospel honoured, the Lord glorified, and our own souls 
eternally saved. Which grace, the happy fruit of the gospel, and glory, the 
happy fruit of grace, God the Father grant us all for his mercies' sake, God 
the Son for his merits' sake, God the Holy Ghost for his name's sake ; to 
whom, three Persons, and one most glorious God, be rendered aU honour and 
ol5edience, now and for ever ! Amen, 



TO THE READER. 

I neither afifect those rheumatic pens that are still dropping upon the press, nor those 
phlegmatic spirits that will scarce be conjured into the orb of employment; but if 
modest forwardness be a fault, I cannot excuse myself. 

It pleased God Almighty to make a fearful comment on this, his own text, the very 
same day it was preached by his unworthiest servant.* The argument was but audible 
in the morning, before night it was visible. His holy pen had long since written with 
ink; now his hand of justice expounded it in the characters of blood. There was only 
a conditional menace, ' So it shall be;' here a terrible remonstrance, 'So it is.' Sure, 
he did not mean it for a nine-days' wonder ! Their sudden departure out of the world 
must not so suddenly depart from the memory of the world. Woe to that soul that 
shall take so sUght a notice of so extraordinary a judgment ! We do not say. They 
perished; charity forbid it ! But this we say. It is a sign of God's favour, when he gives 
a man law. We pass no sentence upon them ; yet let us take warning by them. The 
remarkableness would not be neglected ; for the time, the place, the persons, the num- 
ber, the manner. Yet still we conclude not this was for the transgression of the dead; 
but this we are sure of, it is meant for the admonition of the Uving. 

Such is our blessed Saviour's conclusion upon a parallel instance : ' Except ye repent, 
ye shall aU likewise perish.' There is no place safe enough for offenders ; but when the 
Lord is once up in arms, happy man that can make his own peace ! otherwise, in vain 
we hope to run from the plague, while we carry the sin along with us. Yet will not 
our wilful and bewitched recusants, from these legible characters, spell God's plain 
meaning. No impression can be made in those hearts that are ordained to perish. For 
their maUcious, causeless, and imchristian censures of us, God forgive them : our re- 
quital be only pity and prayers for them. Howsoever thy give out — and I will not here 
examine — that their pity is more than ours, impudence itseK cannot deny but our cha- 
rity is greater than theirs. Now the holy fear of God keep us in the ways of faith and 
obedience, that the properation of death may never prevent our preparation to die ! 
And yet still, after our best endeavour, 'from sudden death, good Lord, deliver us all !' 
Amen. T. A. 

* This sermon was preached the same day that the house fell down upon the Papists 
in the Blackfriars, London, October 26, 1623. 



FAITH'S ENCOUEAGEIENT. 



And he said unto uim, Arise, go thy icay : thy faith hath made thee vjhole. — 

Luke XVII. 19. 

These words were spoken by our Saviour Christ to the penitent and faith- 
ful leper. For induction, I will observe two remarkable circumstances pre- 
ceding my text : first, that Christ did mend him, and then commend him ; 
he did purge him, and praise him. 

1. He mended him : curing first his body, then his soul. His body of the 
leprosy : a disease not more hard to endure than hard to cure. The diffi- 
culty of healing it appears by the answer of the king of Israel, upon the 
receipt of the king of Syria's letters : ' Am I God, to kill and make alive, that 
this man doth send unto me to recover a man of his leprosy ? ' 2 Kings v. 
7 ; intimating that only God is able to cure the leprosy. His soid of the 
spiritual leprosy : and this was the perfection of health. For this cure the 
prophet so earnestly prays : Sana animayn, 'Lord, be merciful unto me; heal 
my soul, for I have sinned against thee,' Ps. xli. 4. This is a supernatural 
cure, fit only for the great Physician of souls to perform ; the more difficult, 
quo minus in natura sit, quod prosit, — because nature hath no iniiuence in 
her stars, no minerals in her earth, no herbs in her garden, that can heal it. 

2. He commends him : of all the ten cleansed, ' there are none found 
that returned to give glory to God, save this stranger,' vcr. 18. God had his 
tithe there, whence he might least expect it. Now, what doth Christ com- 
mend him for ? For his thankfulness, for his humility, for his feith : why, 
these graces were Christ's o^vn ; doth he praise him for that himself had 
given Mm % Yes, this is God's custom : sua dona coronat, — he crowns his 
own graces, he rewards his own gifts ; v/hich teacheth how we should un- 
derstand reward in the Scripture. ' Call the labourers, and give them their 
hire,' l\Iatt. sx. 8. ' Whosoever gives a cup of cold water to a disciple, shall 
not lose his reward,' Matt. x. 42. This hire and reward is not the stipend 
of our labours, but of God's love. He gives us the good of grace, and then 
rewards it with the good of glory. It is a reward secundum quid, a gift 
simpliciter. Compare eternal life to the work, looking no further, it is a re- 
ward : ' Rejoice and be glad, for great is your reward in heaven,' Matt. v. 
1 2. But examine the original from whence it proceeds, then it is the gift 
of God : ' Eternal life is the gift of God through Jesus Christ,' Rom. vi. 23. 
He is said to ' shew mercy to them that keep his commandments,' Exod. 



Luke XVII. 19.] faith's encouragement. 187 

XX. 6 ; tLe very keeping the commandments is not merit, it liatli need of 
mercy. Lo tlius the Lord gives grace, then praiseth it, blesseth it, rewards 
it. Christ clotheth liis spouse with his own ' garments, the smell of myrrh, 
aloes, and cassia,' Ps. xlv. 8, — a white robe of his perfect righteousness im- 
puted, ■with his golden merits and inesthnable jewels of graces, — and thou 
praiseth her : ' Thou art all fair, my love ; there is no spot in thee,' Cant. 
iv. 7. When God made the world, with all creatures in it, he beheld it, and 
Eu(/e bonum, — ' Behold, it is exceeding good.' So when he makes a Chris- 
tian, majorem, oneUorem mundo, and hath furnished him with competent 
graces, he turns back and looks upon his own workmanship : Ecce honiim, — 
It is exceeding good ; he forbears not to commend it. 

Now what doth he specially commend in this converted leper 1 His 
praising of God. The leper praiseth God, God praiseth the leper. He 
praiseth m his praising two things : the Tightness, and the rareness. First, 
The rightness, that he gave praise to God; directed it thither where it was 
only due : ' He returned to give glory to God.' Non mihi, sed Deo, saith 
Christ, — Not to me, but to God. Perhaps his knowledge w\as not j'ct so far 
enlightened as to know him that cured him to be God ; therefore bestowed 
his praise where he was sure it should be accepted, where only it is deserved 
— on God. ' I seek not mine own praise,' saith Jesus, but mittentis, ' the 
praise of him that sent me.' * If I honour myself, my honour is nothing,' 
John viii. 54. Secondly, The rareness, and that in two respects : — First, 
That he alone of ten blessed God; God had but his tenth : it is much if the 
tenth soul go to heaven. The godly are so rare, that they are set up ' for 
marks, and signs, and wonders,' Isa. viii. 18, as if the world stood amazed 
at them. Secondly, That he only was the stranger — a Samaritan. 

Many great virtues were found among the Samaritans : faith, charity, 
thankfulness. First, Faith : ' Many of the Samaritans of that city believed 
on him,' John iv, 39. Secondly, Charity : it was the Samaritan that took 
compassion on the man wounded between Jerusalem and Jericho. The priest 
and the Levite passed by him without pity, but the Samaritan ' bound up 
his wounds,' Luke x. 34. Thirdly, Gratitude, exemplified in this Samaritan 
leper : none of the Jews gave God praise for their healing, but only the 
Samaritan. It was strange that in GrentUes should be found such virtue, 
where it was least looked for. ' Verily I say unto you, I have not found so 
great faith, no, not in Israel,' Matt. viii. 10. The less informed did prove 
the more reformed. Samaritan was held a word of reproach amongst the 
Jews, as appears by their malicious imputation to Christ : ' Say we not well, 
that thou art a Samaritan, and hast a devil 1 ' John ^dii. 48. And at the 
first proniulgation of the gospel, the apostles received a manifest prohibition: 
' Go not into the way of the Gentiles, and into any city of the Samaritans 
enter ye not,' Matt. x. 5. It was therefore rare to reap such fruits out of 
the wild forest, cursed like the mountains of Gilboa : ' Let there be no dew, 
neither rain \ipon you, nor fields of offerings,' 2 Sam. L 21. To be good in 
good company is little wonder : for angels to be good in heaven, Adam in 
paradise, Judas in Christ's college, had been no admirable matter ; to apos- 
tate in these places, so full of goodness, was intolerable weakness. But for 
Abraham to be good in Chaldea, Noah in the old world. Lot in Sodom ; for 
a man now to be humble in Spain, continent in France, chaste m Venice, 
sober in Germany, temperate in England ; this is the commendation. Such 
a one is a lily in a forest of thorns, a handful of wheat in a field of cockle. 
Let me not here omit two things worthy my insertion and your observa- 
tion : — 



188 faith's encouragement, [Sermon XXXVII. 

First, God's judgment and man's do not concur : the Samaritans were 
condemned of the Jews, yet here mne Jews are condemned by one Samari- 
tan. They that seem best to the world, are often the worst to God ; they 
that are best to God, seem worst to the world. "When the moon is lightest 
to the earth, she is darkest to heaven ; when she is lightest to heaven, she 
is darkest to the earth. So often men most glorious to the world are ob- 
scurest to the divine approbation ; others, obscure to the world's acknow- 
ledgment, are principally respected in God's favour. Man would have 
cleared the Pharisee and condenuied the publican, when they both appeared 
in the temple together, — the one, as it were, in the choir, the other in the 
belfry, — but Christ's judgment is, that the publican ' departed rather justi- 
fied,' Luke xviii. 14. The Jews thought that if but two men in the world 
were saved, the one should be a scribe, the other a Pharisee ; but Christ 
saith neither of them both shaU come there : ' You shall see others in the 
kingdom of heaven, and you yourselves thrust out,' Luke xiii. 28. Some, 
like the moon, are greater or less by the sun* of men's estimation. Samuel 
was mistaken in Eliab, Abinadab, and Shammah, 1 Sam. xvi. ; for the Lord 
had chosen David. Isaac preferred Esau, but God preferred Jacob, and 
made the father give the blessing to that son to whom he least meant it. 
All this justifies that : ' My thoughts are not your thoughts, neither are your 
ways my ways, saith the Lord,' Isa. Iv. 8. 

Secondly, Learn we here from Christ to give men their due ; praise to 
them that deserve praise. God speaks of vices with commination, of virtues 
with commendation. Let us speak of others' sins with grief, of theii' good 
works with praise and joy. Of others' sins with grief; so did St Paul: 

* Many walk, of whom I have told you often, and now tell you weeping, 
that they are enemies of the cross of Christ,' Phil. iii. 18. So David, 

* Rivers of waters run down mine eyes, because men keep not thj'' law,' Ps. 
cxix. 136. Our Saviour wept over apostate Jerusalem; he wept over the 
people, beholding them as scattered ' sheep without a shepherd.' Who can 
forbear weeping to see souls muffled and misled by ignorance : like the babes 
of Nineveh, not able to distinguish the right hand from the left 1 Alas ! 
there are innumerable souls that know not their own estate ; oh, pity them ! 
' Because thou wUt not he^r this, my soul shall weep in secret for thy pride,' 
Jer. xiii. 17. 

But let us mention others' virtues and good actions with praise. It is the 
argument of a sullen and proud disposition, not to commend them that do 
well. Yet there is no ointment so sweet but there will be some ' dead flies ' 
to corrupt it, Eccles. x. 1. There be certain dogs that will bark at the 
moOn; critics that spend the larger part of their time seeldng knots in a 
bulrush. The snow is not so white, but there is an Anaxagoras to make it 
black. It was God's commendation of Job, that ' there was none like him 
in the earth,' Job i. 8 ; he had no fellow, yet the devil picks and inventeth 
slanders against him. Tradxicers of their brethren, I call not dcemones, but 
dcemonis agunt ; I do not say they are devils, but they do the work of 
devils. 

This mischief of depraving hath also infected the church. ]Many a 
preacher tliinks his own glory eclipsed, if the next orb be lightened with a 
brighter star. Hence they fall to faulting and inveighing ; as if there were 
no way to build up their own credits but by the ruins of another's disgrace. 
God doth otherwise : ' The Lord commended the unjust steward, because he 
had done wisely,' Luke xvi. 8. Though he had many faults, yet Christ 

* Qu. 'sum'?— Ed. 



Luke XVII. 19.] faith's encouragement. 189 

pruiseth him for what was worthy praise — his policy. St Paul found gross 
errors in tlie Corinthians : * In this I praise you not, that you come to- 
gether not for the' better, but for the worse,' 1 Cor. xi 17. But whereui 
they did well, he commends them : ver. 2, ' I praise you, brethren, that you 
remember me in all things.' Thus Ezekiel commends Daniel, a prophet of 
his own time, and thought it not any derogation from himself : ' Behold, art 
thou wiser than Daniel 1 ' Ezek. xxviii. 3. As Solomon saith of beggars : ' A 
poor man oppressing the poor is like a sweephig rain which leaveth no food 
behind it,' Prov. xxviii. 3. So a muiister disparaging a minister is a breach 
whereby the devil comes out, and many souls go into hell. 

Now to the words, 'Aiise, go thy way; thy faith hath made thee whole.' 

The verse may be distinguished into — I. A passport ; and, II. A certifi- 
cate. ' Arise, go thy way,' there is the passport ; ' Thy faith hath made 
thee whole,' there is the certificate. He gives him first a dismission, leave 
to depart ; then a testimony, or assurance, both to certify the church actually 
that he was cleansed of his leprosy, but especially to certify his own con- 
science that he was converted, and that the faith of his soul brought health 
to his body. 

I. In the passport, or dismission, there are two words considerable : Surge 
and Vade, — 'Arise,' 'Go.' Surge ad incijnendum, vade ad jjerficiendum. 
First, let us speak of them secundum soman; then, secundum sensum : first, 
according to the history ; then, according to mystery. Allegories are toler- 
able when they be profitable. Nor can it be much from the text, by occa- 
sion of those two words spoken to the ears of the leper's body, to instract 
your souls how to arise from the seat of custom, the couch of sin, and to go 
on in the way of salvation. 

1. 'Arise.' The leper casts himself down, and Christ bids him arise. 
Humility is the gentleman-usher to glory. God, that sends away the rich 
empty from his gates, loves to ' fill the hungry with good things,' Luke i. 53. 
The air passeth by the full vessel, and only filleth that is empty. This is 
the difierence laetween the proud and beggars ; both agree in not having, 
differ in craving. The proud are 2^ctu2yeres spiritus, the humble are pauperes 
sinritu. ' Blessed are,' not the poor si^irits, but 'the poor in spirit, for theirs 
is the Idngdom of heaven,' Matt. v. 3. Such as felt their Avants sought 
and besought God for supply. ' Every valley shall be filled, and every 
mountain be brought low,' Luke iii. 5. The lowly mind shall be exalted, 
the high-towering ambitious shall be thrown down. How shoidd God say 
to the merchant that glories in his wealth, to the usurer that admireth his 
moneys, to the gallant that wonders that his good clothes do not i^refer 
him : ' Arise ! ' Alas ! they are up already, they were never down. A 
dwarf in a great throng, seeming low on his knees, was bidden by the prince 
to stand up ; alas ! he was before at his highest. God cannot be so mis- 
taken as to encourage their standing up who never yet had the manners to 
cast themselves down. Descendite ut ascendatis ad Deum : cecidisiis enim 
ascendendo contra eum* — Descend, that ye may rise up to God ; for you 
have fallen by rising up against God. He that is a mountebank must level 
himself even with the ground ; if humbleness hath once thrown him down, 
and brought him on liis knees, he shall hear the patron and pattern of hum- 
bleness comforting him with a Stnye, ' Arise.' 

The guest that sets himself down at the lower end of the table shall hear 
the feastmaker kindly remove him : 'Friend, sit up higher,' Luke xiv. 10. 
If Esther fall at Ahasv . us's feet, he will take her by the hand, and bid her 

* Aug. 



190 faith's encouragement. [Sermon XXXVIL 

arise. Wlien ' Peter fell down at Jesus's knees, saying, Depart from me ; I 
am a sinful man, O Lord,' Luke v. 8, 10, he presently was raised up with, 
' Fear not, from henceforth thou shalt catch men.' Zaccheus is gotten up 
on high to see Jesus ; see him he may with his eye of flesh, but he must de- 
scend that he may see him with liis eye of faith. ' Come down, Zaccheus ; 
this day is salvation come to thy house,' Luke xix. 5 : Descend to the 
ground, that thou mayest be raised above the clouds. Pride, even in good 
things, non ditio, sed perditio, is no argument of possession, but destruction. 
The haughty-minded looks always beyond the mark, and offers to shoot fur- 
ther than he looks, but ever falls two bows short — humility and discretion. 
Who is heard to say with Paul, Quorum ego stim primus, — ' I am the chief 
of sinners?' 1 Tim. i. 15: such a humble confession scarce heard of. But 
Christ had given him a Surge on his former humbling : ' Arise, and bear my 
name before Gentiles and kings,' &c. Let us all thus cast ourselves down 
in humility, that the Lord may say to us in mercy, ' Arise ! ' 

2. ' Go.' This was the word of dismission wherewith Christ sends him 
away. He was healed, and therein had his heart's desire ; what could he 
expect more of Christ 1 why is he not gone ? No, he has not yet hi& 
Vade; he wiU not go till he is bidden. He found such sweetness in the 
Lord Jesus, that could you blame him though he Avere loath to depart ? 
From another man's house, we say, after some smaU tarrying. Let us save 
our credits, and go before we are bidden ; but from the Lord let us not de- 
part without a dismission. The hearts of the people were so set on Christ, 
that he was fain to send them often away, Mark vi. 45, Matt. xiv. 22, 
' He sent the multitudes awa}^,' Matt. xv. 39, ' He sent the people away.' 
As Simeon, that swan, which sung his own funeral : Nunc dimiUis, — ' Lord, 
now lettest thou thy servant depart in peace.' 

This makes to the shame of their faces that, without other cause than of 
weariness, waywardness, or wantonness, wdU not tarry for their Discedite, 
but depart the church without the blessing; they will not stay till Christ 
bids them go. They venture therein wretchedly and dangerously, if they 
could so conceive it, to depart without the ' peace of God.' It is a usual 
complaint of man in distress, Quare dereUquisti me, Domine ? — Why hast 
thou forsaken me, O Lord ? God justly answers, -'Quare dereliquisti me, 
homo 1 — Why didst thou forsake me first, man % Would you needs de- 
part when you should not % you therefore shall depart when you would 
not. Discedite, ' Depart;' indeed a woeful dejection, Matt. vii. 23. ' Depart 
from me, ye cursed,' Matt. xxv. 41. Why cursed ? Good reason; you would 
not tarry for a blessing. Thus is God even with the wicked : Eecedisti 
a me, recedam a vobis, — You left me, I therefore leave you. Will you go 
without bidding] Ahite, — Get you gone. ' He that will go into captivity, 
let him go.' Deus prior in araore, posterior in odio, — God loved us be- 
fore we loved him ; he doth not actually hate us, till we first hate him. 
Nunquam deserif, nisi cum deseritur, — He forsakes not us till we forsake 
him. No man can take Christ from thy soul, unless thou take thy soul 
from Christ. God complains of the Jews, that they had left him : ' My 
people have forsaken me,' Jer. ii. 13. Forsake thee, Lord, living Father 
of mercies, and God of all comfort ! ' Will a man forsake the snow of 
Lebanon, and the cold flowing waters that come from the rocks V Jer. XAdii. 
14. If any will do so, then hear the curse : ' Lord, the hope of Israel, 
aU that forsake thee shall be ashamed, and they that depart from thee shall be 
written in the earth, because they have forsaken the Lord, the fountain of 
living waters,' Jer, xvii. 13. But let them that cleave to the Lord, hear the 



Luke XVII. 19.] faith's excoukagement. 191 

blessing : ' I %vill not leave tlioe nor forsake thee,' Heb. siii. 5. Let us 
hang on the mouth of God for decision of all our doubts, direction of all 
(jur ways ; like the centurion's servants, Matt. viii. 9, going when he bids 
us, coming when he calls us, doing what he commands us. At his word let 
us arise and go on earth ; at his call we shall arise and go to heaven. He 
that obeys the Surge in grace shall have the S'un/e in glory. He that goes 
in the ways of holiness shall go into the courts of happiness. ' He that 
goeth forth weeping, bearing with him precious seed, shall come again re- 
joicing, and bring his sheaves with him,' Ps. cxxvi. G. ' They that have 
done well shall go into everlasting life,' Matt. xxv. 

Thus much of these two words, as they belonged to that person, the leper. 
Now let us usefully apply them to ourselves. 

First, Let us observe from this Arise, it is Christ that gives the Surge 
which reviveth us : we can never stir from the seat of impiety till he bids 
us arise. ' No man can come to me, except the Father draw him,' John vi. 
44. The Spirit of Christ must draw us out of the black and miry pit of 
inicjuity ; as Ebedmelech drew Jeremiah out of the dungeon, Jer. xxxviii. 13. 
We cannot arise of ourselves ; nature hath no foot that can make one true 
step toward heaven : ' That which is born of the fiesh is flesh,' John ui. 6 ; 
not fleshly in the concrete, but flesh in the abstract. We cannot speak unless 
he open our Kps. God says to the prophet, ' Cry.' ' What shall I cry % ' 
The Spirit must give the word : ' AU flesh is grass,' &c., Isa. xl. 6. We can- 
not stand unless he give us feet : ' Son of man, stand upon thy feet,' Ezek. 
ii. 1. Alas ! he cannot; but, ver. 3, ' The Spirit entered into me, and set me 
upon my feet.' We cannot see except he give us eyes : Intelligite, insipi- 
entes, — 'Be -wise, ye fools.' Alas ! they cannot; but da 7nihi intelledum, 
— do thou, O Lord, give them wisdom. 'Be ye not conformed to this world, 
but transformed by the renewing of your minds, that you may prove,' (fee, 
Kom. xii. 2. There are first two verbs passive, then an active ; to shew that 
we are double so much patients as we are agents. Being moved, we move. 
Acta fit activa voluntas: when God hath inclined oixr will to good, that will 
can then incline us to perform goodness. 

If we cannot speak without lips from him, nor walk without affections 
from him, nor see except he give us eyes ; then neither can we arise except, 
he takes us by the hand, as Peter took the cripple, ' and lift him up, and 
immediately his feet and ankle bones received strength,' Acts iii. 7. If the 
Spirit of our Lord Jesus give us a Surge, our lame soul shall gTOw strong 
and lively in the nerves of graces, we shall arise and walk ; leaping, and 
singing, and praising God. 

Secondly, We must arise, for we are naturally down. By nature a man 
' lieth in wickedness,' 1 John v. 19 : by grace he 'risetli to newness of life,' 
Ptom. vi. 4. Nature and religion are two opposites : I mean by nature, 
corrupted nature ; and by religion, true religion ; for otherwise, the accept- 
ing of some religion is engraSed to every nature. It is nature to be ' dead 
in sins,' Eph. ii. 1 : it is religion to be ' dead to sin,' Bom. vl 2. It is 
nature to be ' reprobate to every good work,' Tit. i. 1 6 : religion to be 
'ready to every good work,' Tit. iii. 1. It is nature to be a ' lover of one's 
self,' 2 Tim. iii. 2 : religion to ' deny one's self,' Luke ix. 23. It is nature 
for a man to ' seek only his own profits,' Phil. ii. 21 : religion to ' serve 
others by love,' Gal. v. 13. Nature esteems preaching, folly: religion, the 
' power of God to salvation,' 1 Cor. i. 21, 24. There are two lights in man, as 
in heaven — reason and faith. Reason, like Sarah, is still asking, ' How can 
this be ? ' Faith, like Abraham, not disputes, but believes. There is no 



192 faith's encoukagement. [Sermon XXXVII. 

validity in moral virtues : civil men's good works are a mere carcase, witli- 
out the soul of faith. 

They are like that Roman, that having fortunately slain his three enemies, 
the Curiatii, coming home in triumph, and beholding all the people welcome 
him with acclamations, only his sister weep, because he had slain her love ; 
he embittered his victories mth the murder of his own sister. Carnal men 
may do glorious deeds, flourish with brave achievements ; but they mar all by 
killiug their own sister, the dear soul. Thus we are down by nature ; grace 
can only help us up, and make us arise. If you ask how nature hath de- 
jected us, how we came originally thus depraved? I answer, We know not 
so well how we came by it, as we are sure we have it. JUihil ad jjfcedican- 
dum notius, nihil ad intelligendiLni secretins* — Nothing is more certainly 
true to be preached, nothing more secretly hard to be understood. There- 
fore, as in case of a town on fire, let us not busily inquire how it came, but 
carefully endeavour to put it out. A traveller passing by, and seeing a man 
fallen into a deep pit, began to wonder how he fell in ; to whom the other 
replied, Tu cogita quomodo hinc me liheres, non quomodo hue ceciderim quce- 
ras, — Do thou, good friend, rather study how to help me out, than stand 
questioning how I came in. Pray to Christ for this Suyge : Libera nos Do- 
mine, — We are naturally down; do thou, Lord, graciously raise us up. 

Thirdly, We must ' arise ' before we can ' go.' First arise, then go thy 
way, saith Christ. He that is down may creep like a serpent, cannot go like 
a man. Thou art to fight with cruel enemies : * Not flesh and blood, but 
principalities and powers, wicked spirits in high places,' Eph. vi. 12. Thou 
wilt perform it poorly whiles thou art along on the ground. The flesh will 
insult over thee with undenied lusts. Qidcquid suggeritur, cceteris agger itur, 
— there is not a sinful motion suggested, but it is instantly embraced, and 
added to that miserable dunghill of iniquity. And is not this wretched, to 
have Ham's curse upon thee, to be a slave to slaves % The world wiU hold 
thy head under his girdle, whiles he tramples on thy heart : thou shalt eat no 
other food than he gives thee ; he will feed thee with bribes, usuries, injuries, 
perjuries, blasphemies, homicides, turpitudes ; none of these must be refused. 
The devil wUl tjTannise over thee ; thou canst hardly grapple with that great 
red dragon, until thou art mounted like St George on the back of faith. 
Alas ! how shouldst thou resist him, being down under his feet ? Ai-ise 
therefore, and 'take the whole armour of God,' Eph. vi. 13, that you may 
both stand and withstand. 

' Arise,' lest God coming, and finding thee down, strike thee lower : * From 
him that hath not shall be taken away that he seemeth to have.' Pauper 
uhique jacet, is a proverb more plentifully true in a mystical than a temporal 
poverty. We say. Qui jaeet in terris, non habet unde cadat, — He that lies on 
the gromid hath no lower descent to fall to. Yes, there is a lower place. 
Judas found a lower fall than the earth when he departed, in locum suum, 
' into his own place,' Acts i. 25, Such was that great monarch's fall : ' How 
art thou fallen from heaven, Lucifer? how art thou cut down to the 
ground?' Isa. xiv. 12. This was a great descent, from heaven to earth. 
But, ver. 15, ' Thou shalt be brought down to hell, to the sides of the pit.' 
This was a greater descent, from heaven to hell. We esteem it a great fall 
(ceremonially) from a throne to a prison ; and the devU meant a great fall 
(locally) from the pinnacle to the ground : but there is abi/ssiis inferna, a 
lower precipice. David begins a psalm of prayer, De profundis, — ' Out of 
the depths have I cried unto thee, O Lord,' Ps. cxxx. But there is a depth 

* Aug. 



Luke XVII. 19.] faith's encoukagement. 193 

of depths, and out of that deep there is uo rising. Arise now, lest you fall 
into that deep then. 

' Arise ;' for if thou wilt not, thou shalt be raised. Si non surrexeris vol- 
enter, siiscitaberis violenter, — If thou refuse to rise willingly, thou shalt be 
roused against thy wUl. If thou wilt not hear the first Surge, which is the 
minister's voice, thou shalt hear the last Surge, which is the archangel's 
voice. Dicis, Surgam, — Thou sayest, I wUl rise. But when ? Modo Domine, 
inodo, — Anon, Lord, all in time. Will not this be a silly excuse at the day 
of judgment, ' I will rise anon ? ' Thou must rise ' in a moment, in the twink- 
ling of an eye, at the last trump,' 1 Cor. xv. 52. Though thou cry to the 
* mountains. Fall on me, and to the rocks. Hide me,' Rev. vi. 16; yet mdla 
evasio, thou must arise and appear. There are two voices that sound out 
this Siaye : one evangelical, and that is of mercy ; yet we drown this, as 
Italians do thunder, by drums, bells, cannons. The other angelical, and that 
is of justice, a voice impossible to be avoided. This is that last sermon, that 
all the world shall hear : ' Arise, ye dead, and come to judgment.' 

' Arise ;' let us now raise up ourselves from corruption of soul, that we 
may one day be raised from corruption of body. They that wlU not rise, 
their souls must, and cany their bodies to judgment. This world was made 
for man, not man for this world ; therefore they take a wi'ong course that lie 
down there. He that lies down when he should arise and go, shall rise and 
go when he would lie down. He that sleeps in the cradle of security all his 
life, sins soundly without starting ; when he once starts and wakes, he must 
never sleej) again. The de\dl and mischief are ever watching ; and shall men, 
whom they watch to hurt, sleep ? He that would deceive the devil had 
need to rise betimes. The lion is said to sleep with one eye open, the hare 
with both ; the worldling with both eyes of his soul shut. He never riseth 
till he goes to bed ; his soul wakens not till his body falls asleep on his death- 
bed : then perhaps he looks up. As sometimes they that have been blind 
many years, at the approaching of death have seen, — whereof physicians give 
many reasons, — so the death-bed opens the eyes of the soul. Indeed at that 
time there is possibility of waking, but hazard of rising. That poor winter- 
fruit will hardly reUsh with God. Misermn iiicipere vivere, cum desinendum 
est, — It is wretched for a man then to begin his life when he must end it. 
It is at the best but morosa et morhosa j-toeniteiitia, — a wearish and sick re- 
pentance. "Wliereas God requires a ' quick and lively sacrifice,' Rom. xii. 1, 
this is as sick as the person that makes it. This indeed is not a conversion, 
but a reversion, or mere refuse. 

To raise the secure from their unseasonable, unreasonable sleep, God doth 
ring them a peal of five bells : — 

The first bell is conscience : this is the treble, and doth somewhat trouble ; 
especially if the hand of God pulls it. Many think of their consciences as 
Ul debtors do of their creditors — they are loath to talk with them. Indeed 
God is the creditor, and conscience the sergeant, that will meet them at every 
turn. It makes a syllogistical conclusion in the mind. Reason, like David, 
draws the sword, and conscience, like Nathan, knocks him on the breast with 
the hilts. David made the proposition, ' The man that hath done this shall 
die the death,' 2 Sam. xii. ; Nathan the assumption, * Thou art the man ;' 
conscience the conclusion, ' Therefore thou must die.' If you hear not, yea 
feel not the sound of this bell, suspect your dcadness of heart ; for that city 
is in danger where the alarm-bell rings not. 

The second bell is the stint, or certain to all the rest : vox evangelii, tho 
voice of the gospel. This bell of Aaron is so perpetually rung amongst us, 
VOL. II. N 



194 faith's encouragement. [Sermon XXXVII. 

that as a knell in a great mortality, quia frequens, non terrens,-—%o common 
tliat no man regards it. Indeed, if some particular clapper ring melodiously 
to the ear, we come to please that rather than the soul. Luxuriant wits 
think the Scripture phrase gross ; nothing delights them but a painted and 
meretricious eloquence. There are some that wHl not hear this bell at aU ; 
like Jeroboam, they will not travel to Jerusalem for a sermon, but content 
themselves with a calf at home. Others look that the preacher's tongue 
should incessantly walk, but let their own hearts lie still. Thus often our 
lecturer shall preach, we wUl give the hearing when we list. Thus many 
ministers come to a parish -with their bones full of marrow, veins full of 
blood ; but all is soon spent, and the people never the better. We ring, but 
you do not rise. 

The third bell is the mean ; and this is suspiria gemitusque morienfium, — 
the cries and groans of the dying. Another's passing-bell is thy waniing- 
bell. Death snatcheth here and there about us, thousands on our left, ten 
thousand on our right ; yet as if we had a Supersedeas, or protestation 
against it, we neither relent nor repent. Our security is argued of the more 
madness, because we have so common motions and monitions of death. Yet 
non erimus memores esse necesse mori. How horrible is it to be drunk in a 
charnel-house ! As Christ spake, ' Let the dead bury their dead.' So we 
bring to the church dead bodies, with deader souls. 

' Forma, favor populi, fervor juvenilis, opesque, 
Surripuere tibi noscere quid sit homo.' 

We confess om'selves mortal, yet we live as if death had no quarrel against 
us. This bell is the mean, but is too mean to wake us. 

The fourth bell is the counter-tenor : vox ixiuperum, the cry of the poor. 
This bell rings loud, either to us for mercy, or against us for cruelty. Let 
us know, that if it cannot waken us, it shall waken God against us. ' Their 
cries are entered into the ears of the Lord of Sabaoth,' James v. 4 Set not 
thy soul in danger of the people's curse ; by enhancings, engrossing?, op- 
pressions, &c. But thou sayest they are wicked men that will curse, and 
God will not hear the wishes of the wicked. I answer, it is often seen that 
the curse of the undone waster lights upon the head of the undomg usurer. 
The imprecation of an evil man may fall upon another • God so suffers it, 
not because he cursed thee, but because thou hast deserved this curse. Let 
this bell make oppressors arise to shew mercy, that God may rise to shew 
them mercy. Otherwise the poor man is ready to pray, ' Arise, Lord, in 
thine anger, lift up thyself because of the rage of our enemies : awake for 
us to the judgment thou hast commanded,' Ps. vil 6. Yea, though they pray 
not for it, God wUl do it. ' For the oppression of the poor, for the sighing 
of the needy, now will I arise, saith the Lord ; I will set him in safety from 
him that puffeth at him,' Ps. xii. 5. If this bell sound mournfully to thee 
for bread to the hungry, arise to this sound, as that neighbour rose at mid- 
night to reUeve liis importunate friend, Luke xi. 8. If it cannot waken thy 
covetous soul to shew mercy to Christ tempore suo, in his time of need, nor 
will Christ arise to shew mercy to thee, tempore tuo, in thy time of need. 

The last beU is the tenor, the bow-bell : able to waken all the city. But 
though that material bell can teach us when it is time to go to bed, yet this 
mystical beU cannot teach us the time to arise. This is the abuse of the 
creatures : ' The rust of the gold cries ' against the hoarder, James v. 3 ; ' the 
stone out of the wall' against the oppressor, Hab. ii 11; the corn and wine 
against the epicure. This is a roaring and a groaning bell : ' The whole 



Luke XVIL 19.] faith's encouragejient. 195 

creature groans and travails iii pain ' under us, Rom. viii. 22. This is the 
creatures' ordinary sermon : Accipe, reclde, cave, — Use us without abusing, re- 
turn thankfulness without dissembling, or look for vengeance Avithout spar- 
ing. They seem to cry unto us, ' We desire not to be spared, but not to be 
abused : necessitatl subservire non recusamus, sed luxui, — we would satisfy 
your natural necessity, not intemperate riot.' We are the nocent creatures 
that cause their innocency to become miserable. And but that the diAine 
providence restrains them, it is marvel hat they break not their league with 
us ; and with their horns, and hoofs, and other artillery of nature, make 
war upon us, as their unrighteous and tyrannical lords. 

Let some of these bells vv'aken us ; lest, as God once protested against 
Israel, that seeing they would not when it was offered, therefore they should 
never ' enter into his rest,' Heb. ui. So a renunciation come out agamst us : 
' If any will be filthy, let them be filthy stUl,' Eev. xxii. ; if they will not 
arise, they shall lie still for ever. If this peal cannot effect it, yet God hath 
four things more to rouse us : — 

First, A goad that pricks the skui and smarts the flesh — affliction. He 
hath crosses and curses ; those gall, these deeply wound ; they are able to 
make any but a Pharaoh arise. It was affliction that wakened David : ' It » 
is good for me that I was troubled.' The leprosy brought Naaman to the -^ 
prophet; the prophet brought him to God. It is strange if bloody sides 
put not sense into us. Yet such was the obduracy of Israel : ' Thou hast 
stricken them, but they have not sorrowed ; thou hast consumed them, yet 
they refused to return,' Jer. v. 3. Insensible hearts ! ' The people turneth 
not to him that smiteth them ; neither do they seek the Lord of hosts,' 
Isa, ix. 13. Hast thou been wounded, and wilt thou not be wakened ? 
Beware lest God speak to thy soul, as in another sense Christ did to Peter, 
* Sleep on now, and take thy rest.' 

Secondhj, He hath, to rouse us, thunder of heavier judgments. Perhaps 
the light scratches which some adverse thorns make are slightly reckoned ; 
we scarce change countenance for them; but he sleeps soundly whom 
thunder cannot wake. Humanas motiira tonitrica mentes. ^Vhen God 
thundered that menace in the ears of Nineveh, it waked them. Let Absalom 
fire Joab's barley fields, and he shall make him rise, 2 Sam. xiv. Shake 
the foundations of the prison, and the stern jailor will rise a converted Chris- 
tian : ' Sirs, what shall I do to be saved 1 ' Acts xvi. This thundcrmg of 
judgments should cleanse our air, awaken our sleepy minds, purge our un- 
clean hearts. ' If the lion roar, who will not fear ? If the Lord thunder, 
what man will not be afraid V Amos iii. 8. 

Thirdly, He hath an ordnance to shoot off— death. Statutum est omnibus 
mori. It is a statute law of heaven, an ordmance from the court of justice, 
every man shall die. When this cannon is discharged at thy paper walls, 
then let thy soul rise, or never. The shooting off this ordnance made Bel- 
shazzar stagger before he was drunk. ' His knees smote one against another,' 
when that fatal hand wrote his destiny on the wall, Dan. v. G. Indeed most 
do slumber on the couch of health, they are quiet, no sickness stirs them ; 
they are at a covenant with the grave : — 

• Sed cito finitam datur istam cemere vitam. 
Prseceps mortis iter.' 

Death makes a headlong progi-ess. This ordnance carries death in its mouth : 
it is an even hand that shoots; one that will never misa the mark. Let this 
rouse us. 



196 faith's excouragement. [Sermon XXXVII. 

Fouii.ldy, God liatli a trumpet to soianci : * The Lord shall descend from 
heaven with a shout, with the voice of the archangel, and with the trump 
of God,' 1 Thess. iv. 16. Altisona,grandisonatuba, — the loudest instrument 
of war : every ear shall hear it. As it was in the days of Noah and Lot, 
* so shall it be in the day when the Son of man is revealed,' Luke xvii. 30 : 
from eating and drinking, building and planting, buying and sellmg, marry- 
ing and dancing, shall this trumpet call them. It shall fetch the drunkard 
from the ale-bench, the harlot from her luxurious bed, the epicure from his 
riotous table, the usurer from his charnel-house, of men's bones and beasts' 
skins, his study : now surgendum est -undique, there must be a universal 
rising. Well, let us waken before this last trumpet's last summons, lest 
then we rise only to judgment, and be judged to lie down again in torments. 
God long expects our rising : Quanta diutius nos expedat tit emendemtis, 
tanto districtius judicahit si neglexerimus,'''' — With how much patience he 
waits for our neglected conversion, with so much vengeance he will punish 
our continued rebellion. The Lord of his mercy give us the first resurrec- 
tion to grace, that we may enjoy the rising of gloiy ! 

' Arise, and go.' Being got up, it is not fit we slaould stand stUl, we must 
1 be going. The main work was to raise us ; now we are up, I hojDe an easy 
matter wUl set us a-going. And to help forward our journey, let our medi- 
tations take along with them these three furtherances : the necessity, the 
conveniency, the end. The necessity, we must go ; the conveniency, how we 
must go ; the end, whither we must go. 

(1.) The necessity : all that have hope of heaven must be going. The ser- 
vants of God under the law, Exod. xii. 11, the sons of God under the gospel, 
Eph. vi, 15, are commanded to have their feet shod, to witness their pre- 
paration of going. God doth not only charge Elijah with a Surge, ' Arise,' 1 
Kings xix. 5; but also with a Vade, ' Go,' ver. 7. The sitting bird is easUy 
shot ; so long as she is flying in the air, the murdering piece is not levelled 
at her. There were two principal occasions of David's sm : otkim et ocidus, — 
idleness and his eye. The one gives Satan opportunity, the other conveni- 
ency, to inject his temptation. Otia si tollas, 2)eriere Cujndinis arcus. ' David, 
hast thou nothing to do ? Come, walk with me on thy palace roof ; I wiU 
shew thee beauty, a snare able to take a saint.' It is necessary therefore to 
be going ; for so we are not so fair a mark for Satan. Adam, so long as he 
was at his work in the garden, was safe enough ; when he became lazy, and 
fell a-daUying with Eve, Satan shot him. It Avas Jerome's counsel to Rusti- 
cus : ' Be ever doing, iit quando diabolus veniat, inveniat occupatum, — that 
when the devil comes with his business, he may find thee at thine own busi- 
ness.' So thou shalt answer him knocking at thy door : ' I am busy; I have 
no time to talk with you, Satan.' Do you think the devil could be so sure 
to meet his friends at the theatre, tavern, brothel-house, but that Mistress 
Idleness sends them thither 1 Yea, by this he takes a worldling by the hand 
at church : ' Well met ; you are so full of business all the week that you 
break your sleeps, cannot take your rest ; come, here be two sermons on the 
Sunday, sleep out them.' The Sabbath seems tedious to some, they have 
. nothing to do. Nothing ? Alas ! they know not a Sabbath-day's work. 
To pray, to hear, to read, to meditate, to confer, to visit, to pray again ; is 
all this nothing 1 Because they labour not in their worldly calling, they 
think there needs no labour about their Christian calling : the ' working out 
their salvation' they hold no pains ; indeed they take no pains about it. If 
they did perform these duties, they should find the right spending the Sab- 

* Bern. 



Luke XVII. 19.] faith's encouragement. 197 

bath., not nullum lahorem, sed alium, — not no labour, but another kind of 
labour than ever they conceived. And this not opus tcedii, sed gaudii. 
Think of that sweet vicissitude of works and comforts ; and hreve videhitur 
tempus, tantis varietatibus occupatum, — that time must needs seem short that 
is spent in such variety of delights. It was the principal of those three 
faults whereof Cato professed himself to have so seriously repented. One 
was, passing by water when lie might go by land ; another was, trusting a 
secret to a woman ; but the main one was, spending an hour unprofitably. 
How many hours, not only on common days, but even upon the holy Sab- 
batli, that concerns the business of our souls, have we unpi'ofitably lavished, 
and yet never heartily repented them ! 

(2.) The conveniency : if we go, we must have feet. All our preacliing 
is to beat the bush, put you from your coverts, and set you a-going ; but 
now quihus p)edihiis 1 — on what feet must you go ? The foot is the affection 
or appetite, saith St Augustine; eo feror, quocunque feror, — that carries me 
whithersoever I go. The foot moves the body, the affection moves the soul. 
The regenerate soul hath three principal faculties, as the natural body hath 
three semblable members : the eye, hand, and foot. In the soul the eye is 
knowledge, the hand is faith, the foot is obedience. The soul without know- 
ledge is like Bartimeus, blind ; without faith, like the man with the -withered 
hand ; without obedience, like Mephibosheth, lame. 

Tnie Christians are not monopodes, one-footed ; the Apostle speaks in the 
plural number, of their feet : ' Stand, having your feet shod with the prepara- 
tion of the gospel of peace,' Eph. vi. 15. He meant not corporal feet : the soul 
must therefore have spiritual feet, like the body's, for number, for nature : — ' 

[1.] For number ; the body hath two feet, so hath the soul — affection and 
action, desiring and doing. The former, that puts forward the soul, is a 
hopeful affection. One said, Hope is a foot, pes spes; but hope is rather a 
nerve that strengthens the motion of this foot, than the foot itself. The 
latter is action, or operative obedience ; that rightly walks in the blessed 
way of holiness. ' I desire to do thy will, O my God,' Ps. xl, 8 ; there is 
the foot of affection. ' I will run the way of thy commandments,' Ps. cxix. 
32 ; there is the foot of action. ' I have longed for thy precepts,' ver. 40 ; 
there is the foot of desiring. ' I turned my feet unto thy testimonies,' ver. 
59 ; there is the foot of obeying. 

[2.] For nature ; they are fitly compared to feet, and that, ratione situs ei 
transitus, — for placing and for passing. 

For site, or placmg ; the feet are the lower parts of the body, so are affec- 
tions of the soul. The head is the directer, the foot the carrier : the feet 
help the head, the head guides the feet. The understanding and affection 
are like the blind man and the lame : the lame hath eyes but no feet ; the 
blind hath feet but no eyes. But whiles the blind carries the lame, and the 
lame directs the blind, both may come to their journey's end. The under- 
standing sees well, but of itself cannot go ; the affection is able to go, but 
of liimself cannot see : let the one direct well, the other walk after that 
direction, and they will bring the soul to heaven. 

For transition, or passing ; as the feet corporally, so these spiritually, move 
and conduct the man from place to place. Indeed, ' none can come to the 
Son unless the Father draw him,' Jolm vi. 4-4 ; but when he hath given us 
feet, he looks we should go. ' He that hath ears to hear, let him hear ;' he 
that hath hands, let him work ; he that hath feet, let him go. Hence is that 
exhortation, ' Draw near to God, and he will draw near to you,' James iv. 8. 
In this footmanship there is terminus a quo recedimus, terminus ad quern 



198 faith's encouragement. [Sermon XXXVII. 

accedimus, mohis per quern pTocedimus, — from the ways of darkness, to tlie 
fruition of light, to the conversation in light. From darkness exterior, in- 
terior, inferioi*. Outward : this land is full of darkness, fraught operihus tene- 
hranim, with the works of darkness. Inward : ' Having the understanding 
darkened, being alienated from the life of God through the ignorance that 
is in them, and because of the blindness of their heart,' Eph. iv. 1 8. Outer 
darkness, that which Christ calls to cmrog ro s^'mtspov, Matt. xxii. 13, or lower 
darkness : ' He hath reserved the lost angels in everlastuig chains under 
darkness,' Jude 6. Unto light external, internal, eternal. Outward light : 
' Thy word is a lamp unto my feet, and a light unto my path,' Ps. cxix. 105. 
Inward light : * In the hidden parts thou shalt make me to know wisdom,' 
Ps. li. G. Everlasting light : ' They shall shine as the brightness of the firma- 
ment, and as the stars for ever and ever,' Dan. xii. 3. Blessed feet ! that 
carry us to ' that light which lighteneth every man that cometh into the 
world,' John i. 8 ; and to the beams of that sun which ' gives light to them 
that sit in darkness and in the shadow of death,' Luke i. 79. Happy feet ! 
they shall be guided ' into the way of peace.' Look to thy foot wheresoever 
thou treadest ; beware the gardens of temporal pleasures : Ust aliquid quod 
in ijisis florihus angat. It is worse going on fertile ground than on barren . 
the smooth ways of prosperity are slippery, in rough afflictions we may take 
sure footing. Let your feet be shod, saith Paul, your affections restrained ; 
bar lust of her vain objects, turn her from earth to heaven. Set her a-travel- 
ling, not after riches, but graces. Keep the foot of desire still going, but put 
it in the right way, direct it to everlasting blessedness. And this is — 

(3.) The end whither we must go : to perfection. Thou hast done well, 
yet go on still. Nihil jyrcesumitur actum, dum siiperest aliquid ad agendum, 
— Nothing is said to be done, whUes any part remains to do. No man can 
go too far in goodness. Nimis Justus, et nimis sapiens pates esse, nan nimis 
bonus, — Thou mayest be too just, thou mayest be too wise, but thou canst 
never be too good. Summce religionis est, imitaj^i quern colis, — It is a true 
height of religion, to be a follower of that God of whom thou art a wor- 
shippei'. Come so nigh to God as possibly thou canst, in imitation, not of 
his power, wisdom, majesty, but of his mercy. ' Be holy, as the Lord is 
holy,' 1 Pet. i. 1 G ; 'Be merciful, as your heavenly Father is merciful,' Luke 
vi. 36. The going on forward to this perfection shall not displease him, 
but crown thee. Give not over this going, until with St Paul thou have 
quite 'finished thy course,' 2 Tim. iv. 7. 

Aim at perfection, shoot at this mark, though thou cannot reach it. 
When the wrestling angel said to Jacob, ' Let me go, for the day breaketh,' 
he answered, 'I will not let thee go except thou bless me,' Gen. xxxii. 2Q. 
Happy perseverance ! ' When I caught him whom my soul loved, I held 
him, and would not let him go,' Cant. iii. 4. O sweet Jesus! who would 
let thee go, qui tenes tenentem, apiwehendenteni fortificas, fortificatura con- 
firmas, confirmatum perficis, perfectum coronas^' — thou that holdest him 
that holdeth thee, that strengthenest him that trusteth thee, confirmest 
whom thou hast strengthened, perfectest whom thou hast confirmed, and 
crownest whom thou hast perfected? In the behalf of this continuance, the 
Holy Ghost gives those exhortations: 'Holdfast, stand fast;' 'Hold that 
thou hast, that no man take thy crown,' Piev. iii. 11. The same to the 
churcli of Thyatira ; Tene quod habes, Rev. ii. 25. ' Stand fast in the liberty 
wherewith Christ hath made us free,' Gal. v. 1. It is an ill hearing, '1%' 
not do, but ' did run well,' ver. 7. The prophet in his threnes weeps that 

* Bern. 



Luke XVIL 19.] faith's encoukagement. 199 

* they which were brought up iii scarlet, embrace dunghills,' Lam. iv. 5. It 
is just matter of lamentation, when souls which have been clad with zeal as 
with scarlet, constantly forward for the glory of God, fall to such apostasy 
as with Demas to embrace the dunghill of this world, and with an avarous 
hausture to lick up the mud of corruption. 

Joseph had a coat reaching down to his feet : our religion must be such a 
garment, neither too scant to cover, nor too short to continue ad ultimum, to 
the last day of our temporary breath. ' Bo thou faithful unto the death, 
and I will give thee the crown of life,' Rev. ii. 10 : this crown is promised 
to a good beginning, but performed to a good ending. Strive to ' compre- 
hend with all saints what is the breadth, and length, and depth, and height,' 
Eph. iii 18. If we can comprehend with the saints, not only the height of 
hope, the depth of faith, the breadth of charity, but also the length of con- 
tinuance, we are blessed for ever. Even the tired horse, when he comes 
near home, mends his pace : be good always, without weariness, but best 
at last ; that the nearer thou comest to the end of thy days, the nearer thou 
mayest be to the end of thy hopes, the salvation of thy soul. Oninis coelestis 
curia nos expedaf, desideremus earn quanta possicmus desiderio* — The whole 
court of heaven waits for us ; let us long for that blessed society with a 
hearty affection. The saints look for our coming, desiring to have the num- 
ber of the elect fulfilled ; the angels blush when they see us stumble, grieve 
when we fall, clap their wings "with joy when we go cheerfully forward ; our 
Saviour Christ stands on the battlements of heaven, and with the hand of 
help and comfort wafteth us to him. When a noble soldier in a foreign 
land hath achieved brave designs, won honourable victories, subdued dan- 
gerous adversaries, and with worthy chivalry hath renowned his kmg and 
country; home he comes, the king sends for him to court, and there in open 
audience of his noble courtiers, gives him words of grace, commendeth, and 
(which is rarely more) rewardeth his valour, heaps dignities, preferments, 
and places of honour on him. So shall Christ at the last day, to all those 
soldiers that have valiantly combated and conquered his enemies : in the 
sight of heaven and earth, audience of men and angels, give victorious 
wreaths, crowns and garlands, 'long white robes,' Rev. vii. 9, to witness 
their innocency, and ' pabns in their hands,' to express their victory ; and 
finally, he shall give them a glorious kingdom to enjoy for ever and ever ! 

Now, yet further to encourage our going, let us think upon our company. 
Four sweet associates go with us in our journey : good Christians, good 
angels, good works, our most good Saviour Jesus Christ. 

First, Good Cluistians accompany us even to our death. If thou go to 
the temple, they wiU go with thee. ' Many people shall say, Come and let 
us go up to the mountain of the Lord, to the house of the God of Jacob,' Isa. 
ii. 3. If thou say, ' Come, let us build up the walls of Jerusalem,' Neh. ii. 17 j 
they will answer, 'Let us rise up and build,' ver. 18. So when Joshua pro- 
tested to Israel : Do what you will, ' but as for me and my house, we will 
serve the Lord,' Josh. xxiv. 15; they echoed to huu, 'God forbid that we 
should forsake the Lord, to serve other gods : we also wUl serve the Lord,' 
ver. IG, 18. Thou canst not say with Elias, 'I am left alone;' there be 

* seven thousand,' and thousand thousands, that never bowed their knee to 
Baal, Rom. xL 3. 

Secondly/, Good angels bear us company : to death, in our guarding; after 
death, in our carrjing up to heaven. A nrjelis mandavit, — ' He hath given 
his angels charge over us,' Ps. xci. 11. There are malicious devils against 

* Bern. 



200 faith's encoukagement. [Sermon XXXVIL 

us, but there are powerful angels witli us. That great Majesty whom we 
all adore hath given them this commission : * Are they not all ministering 
spirits, sent forth to minister for them who shaU be heirs of salvation?' Heb. 
j. 14. An angel counsels Hagar to return to her mistress, Gen. xvi. ; an 
angel accompanies Jacob m his journey, Gen. xlviii. ; an angel feeds Elias, 
1 Kings xix. ; an angel plucks Lot out of Sodom. Gaudent angeli te con- 
versum illorum sociari co7isoriiis," — The angels rejoice at our conversion, that 
so their number might have a completion. 

Thirdly, Good works bear us company: good angels associate us, to 
deliver their charge; good works, to receive their reward. Though none of 
our actions be meritorious, yet are none transient, none lost. They are gone 
before us to the courts of joy, and when we come, they shaU welcome our 
entrance. Virtutis miseris dulce sodalitium, — What misery soever per- 
pleseth our voyage, virtue and a good conscience are excellent company. 

Lastly, Jesus Christ bears lis company. He is both via and conviator, — 
* the way,' John xiv. 6, and companion in the way. When the two disciples 
went to Emmaus, ' Jesus himself drew near, and went with them,' Luke xxiv. 
15. If any man go to Emmaus, which Bernard interpreteth to be 'thirst- 
ing after good advice,' he shall be sure of Christ's company. If any man en- 
treat Jesus to ' go a mile, he will go -with him twain,' Matt. v. 41. None can 
complain the want of company whiles his Saviour goes along with him. 
' Truly our fellowship is with the Father, and with his Son Jesus Christ,' 
1 John i. 3. There we find two Persons of the blessed Trinity our associates, 
the Father and the Son : now the Holy Ghost is not wanting. ' The grace 
of the Lord Jesus Christ, and the love of God, and the communion,' or fellow- 
ship, 'of the Holy Ghost, be with you all. Amen,' 2 Cor. xiii. 13. 

Go we then comfortably forward, and ' God will bring us to our desired 
haven,' Ps. cvii. 30. But ^:>a2<a intrant, 2)ctuciores ambulant, paucissimi j^er- 
veniiint, — few enter the way, fewer walk in the way, fewest of all come to 
the end of the way, their salvation. Men think the way to heaven broader 
than it is ; but ' strait is the gate, and narrow is the way, which leadeth unto 
Mfe, and few there be that find it,' Matt. vii. 14. All say they are going to 
glory, but the greater number take the wrong way. A man somewhat thick- 
sighted, when he is to pass over a narrow bridge, puts on spectacles to make 
it seem broader ; but so his eyes beguUe his feet, and he falls into the brook. 
Thus are many drowned in the whirlpool of sin, by viewing the passage to 
heaven only with the spectacles of flesh and blood : they think the bridge 
broad, so topple in. Happy eyes that well guide the feet, and happy feet 
that never rest going tiU they enter the gates of heaven ! — Thus much for 
the passport; now we come to — 

II. The certificate : ' Thy fiiith hath made thee whole.' Wherein Christ 
doth comfort and encourage the leper. First, he comforts him that his faith 
was the means to restore health to his body ; then thereby he encourageth 
him that this faith, increased, would also bring salvation to his soul. 

I might here observe, that as faith is only perceived of God, so it is prin- 
cipally commended of God. The leper gloriiied God, and that with a loud 
voice; there was his thankfulness : he fell down at Christ's feet; there was 
his humbleness. The ears of men heard his gratitude, the eyes of men saw 
his humility ; but they neither heard nor saw his faith. But how then, saith 
St James, ' Shew me thy faith 1 ' Himself answers, * By thy works,' chap, 
ii. 18. It cannot be seen in hahitu, in the very being; yet may be easily 
known in habente, that such a person hath it. No man can see wind as it 

* Origen. 



Luke XVII. 19.] faith's encouragement. 201 

is in its proper essence ; yet by tlie full sails of the ship one may perceive 
which way the -wind stands. The sap of the tree is not visible, yet by the 
testimony of leaves and fruits we know it to be in the tree. Now Christ 
sees not as man sees ; man looks upon the external witnesses of his gratitude 
and humility, but Christ to that sap of faith in his heart which sent forth 
those fruits. ' Thy ftiith hath saved thee,' 

The words distribute themselves mto two principal and essential parts : — 
1, The means, ' Thy faith ; ' 2. The eifects, ' hath made thee whole.' 

1. The means are partly demonstrative, faith ; partly relative, thy faith. 
The quality and the propriety : the quality of the means, it is faith ; the 
propriety, it is not another's, but thy faith. 

(1.) 'Faith.' This is the demonstrative quality of the means of his heal- 
ing. But what was this faith? There is a faith that beheves veritatem 
historice, the truth of God's word. This we call an historical faith ; but it 
was not this faith. ' King Agrippa, believest thou the prophets 1 I know 
that thou believest,' Acts xxvi. 27. There is a faith that believes cer- 
iitudinem promissi, the certainty of God's promises : that verily is persuaded 
God will be so good as his word ; that he will ' not break his covenant mth 
Israel,' nor ' suifer his faithfulness to fail unto David,' Ps. Isxxix. 33, yet 
applies not this to itself; but it was not this faith. There is a faith that 
believes iMestatem diceiitis, the majesty and omnipotency of him that speaks : 
so the devil, that God is able to turn ' stones into bread,' ]\Iatt. iv. 3 : so the 
Papist, that he can turn bread into flesh, and cause one circumscribed body 
to supply millions of remote places at once ; but it was not this faith. There 
is a faith believes se moturam monies, that it is able to remove mountains, 
1 Cor. xiii. 2 : a miraculous faith, which, though it were specially given to 
the apostles, — ' In my name shall they cast out devils, take up serpents,' ^Mark 
xvi. 17; cure the sick by imposition of hands; say to a tree, 'Pluck thyself 
up by the roots, and plant thyself in the sea, and it shall obey them,' Luke 
xvi. G, — yet reprobates also had it, for even they that are cast out with a 
Discedite a me, plead this : ' In thy name have we cast out devils, and done 
many wonderful works,' Matt, vii. 22 ; but it was not this faith. There is a 
faith that believes to go to heaven, though it bend the course du-ectly to 
hell : that thinks to arrive at the Jerusalem of blessedness through the 
Samaria of profaneness — a presumption ; but it was not this faith. There is 
a faith that beheves a man's own mercy in Jesus Christ, and lives a life 
worthy of this hope, and becoming such a profession ; and it was this faith 
that our Saviour commendeth. 

When Samuel came to anoint one of the sons of Jesse, EUab was pre- 
sented to him, and he said, 'Surely the Lord's anointed is before him,' 1 Sam. 
xvi. G. He was deceived : he might have a goodly countenance and a high 
stature; but it was not he. Then passed by Abmadab; nor is this he. Then 
Shammah ; nor is this he. Then seven of his sons Avere presented : ' The 
Lord hath chosen none of these.' 'Be here all?' saith Samuel. Jesse 
answered, ' No ; the youngest is behind, and he keepeth the sheep.' Then 
saith Samuel, ' Send and fetch hun, for we will not sit down tiU he come.' 
When he was come, he ' was ruddy, and withal of a beautiful countenance, 
and goodly to look on. And the Lord said. Arise, and anoint him ; for tliis 
is he,' vcr, 12, If we should make such a quest for the prmcipal grace : 
temperance is a sober and matronly virtue, but not she ; humility in the 
lowest is respected of the highest, but not she ; wisdom is a heavenly grace, 
similisque creanti, like the Maker, but not she ; patience a sweet and com- 
fortable \irtue, that looks cheerfully on troubles, when her breast is red with 



202 faith's encoueagement. [Sermon XXXVII. 

the blood of sufferance, her cheeks are white with the pureness of innocency, 
yet not she j charity is a lovely virtue, little innocents hang at her breasts, 
angels kiss her cheeks, — ' Her lips are like a thread of scarlet, and her speech 
is comely ; her temples are like a pomegranate witMn her locks,' Cant. iv. 3, — 
all the ends of the earth call her blessed ; yet not she. Lastly, faith appears, 
beautified with the robe of her Saviour's righteousness, adorned with the 
jewels of liis graces, and shining in that fairness which he gave her : Jam 
reginci venit, now comes the queen of graces ; this is she. 

Now, as faith excels all other graces, so there is a special degree of faith 
that excels all other degrees. For every faith is not a saving faith. The 
king of Syria commanded his captains, * Fight neither with small nor great, 
save only with the king of Israel,' 1 Kings xsxii. 31. How should they 
know him? By his princely attire and royal deportment. Perhaps they 
met with many glorious personages, slew here and there one ; none of them 
was the Idng of Israel. Setting upon Jehoshaphat, they said, * Surely this 
is the king of Israel ; ' no, it was not. One ' drew a bow at a ventm'e,' 
smote a man in his chariot, and that was the king of Israel. The faith that 
believes God's word to be true is a good faith, but not ilia fides, that saving 
faith. The faith that believes Christ to be the world's Saviour is a true 
faith, but not that faith. The faith that believes many men shall be saved 
is vera f,des, non ilia fides, a true faith, but not that faith. The faith that 
believes a man's own soul redeemed, justified, saved by the merits of Jesus 
Christ, — not without works answerable to this belief, — this is that faith. 
That was the Idng of Israel, and this is the queen of Israel ; all the other be 
but her attendants. 

There is fides sentiendi, assentiendi, and appropriaiidi : a man may have 
the first, and not the second ; he may have the first and second, yet not the 
third ; but if he have the third degree, he hath all the former. Some know 
the truth, but do not consent to it ; some know it and assent to it, yet be- 
lieve not their own part ; they that believe their own mercy have all the 
rest. As meat digested turns to juice in the stomach, to blood in the liver, 
to spu'its in the heart; so faith is in the brain knowledge, in the reason assent, 
in the heart application. As the child in the womb hath first a vegetative 
life, then a sensitive, last a rational : so faith, as mere knoAvledge, hath but a 
vegetation ; as allowance, but sense ; only the applying and apportionmg the 
merits of Christ to the own soul by it, this is the rational, the very life of it. 

But thus we may better exemplify this similitude. The vegetative soul 
is the soul of plants, and it is a true soul in the kind, though it have neither 
sense nor reason. The sensitive soul is the soul of beasts, a true soul ; in- 
cludes vegetation, but is void of reason. The rational soul is the soul of 
man, a distmct soul by itself, comprehends both vegetation and sense, hav- 
ing added to them the perfection of reason. So there are three kinds or 
degrees of faith : — First, To believe there is a God ; this is the faith of 
pagans, and it is a true faith, though it neither believe the word of God, nor 
mercy from God. Secondly, To believe that what God says is true ; this is 
the faith of de\dls and reprobates, and a true faith ; including the faith of 
pagans, and going beyond it ; yet it apprehends no mercy. Thirdly, To be- 
lieve on God, to rely upon his mercy in Christ, and to aflPy their own recon- 
ciliation ; this is the faith of the elect, comprehends both the former, yet is 
a distinct faith by itself. 

This faith only saves ; and it hath two properties : — First, It is a repent- 
ing faith ; for repentance is faith's usher, and dews all her way with tears. 
Repentance reads the law, and weeps ; faith reads the gospel, and comforts. 



Luke XVII. 19.] faith's encoukagement. 203 

Both have several books in their hands. Poenitentia intuetur Mosem, fides 
Christum, — Repentance looks on the rigorous brow of Moses, faith beholds 
the sweet countenance of Christ Jesus. Secondly, It is a working faith : if 
it work not, it is dead ; and a dead ftiith no more saves than a painted fire 
warms. Faith is a great ' queen ; her clothing is of wrought gold : the vir- 
gins, her companions, that foUow her,' Ps. xlv. 14, are good deeds. Omnis 
fidelis tantum credit, qiuintum sjierat et amat : et quantum credit, speral, et 
amat, tantum operatar* A Christian so far believes as he hopes and 
loves ; and so far as he believes, hopes, and loves, he works. Now, as ]\Ioses 
is said to ' see him that is invisible,' Heb. xi. 27, because he saw his back 
parts ; and as when we see the members of the body moving to their several 
functions, we know there is a soul within, albeit unseen : so faith cannot be 
so invisible but the fruits of a good life will declare it. 

Thus by degrees you see what is the right saving faith. As a lapidary 
that shews the buyer an orient pearl ; and having a little fed his eye with 
that, outpleaseth him with a sapphire ; yet outvalues that with some ruby 
or chrysolite ; wherewith ra\T.shed, he doeth lastly amaze him with a spark- 
ling diamond transcending all : or as drapers shew divers colours, yet at last 
for a masterpiece exceed all with a piece of scarlet ; — so there are divers 
virtues like jewels, but the most precious vutue of all is faith. And there 
are divers degrees of faith, as divers-coloured cloths, but the sa\T.ng faith is 
arrayed in the scarlet robe, hath dipped and dyed herself in the blood of her 
Saviour Jesus ; yet is she white, pure white as the snow of Lebanon. So are 
all that be washed in that red fountain : ' They have washed their robes, 
and made them white in the blood of the Lamb,' Rev. vii. 14. 

(2.) ' Thy faith.' This is the property of that faith that healed him ; Ms 
own faith. But how could Christ call it his faith, whenas faith is God's gift ? 
It is indeed datum, so well as mandatum. Conmaanded : ' This is his com- 
mandment, that we should believe on the name of his Son Jesus Christ,' 
1 John iii. 23. So also given : ' To you it is given in the behalf of Christ 
to believe on him,' Phil. i. 29 ; and, ' This is the work,' so well as the will, 
' of God, that ye believe on him whom he hath sent,' John vi. 29. But this 
is not given without means, as the woman of Tekoah said to David : ' God 
doth devise means,' 2 Sam. xiv. 14. What is that ? 'Faith comes by hear- 
ing,' Rom- X. 17. Now when God hath given a man faith, he calls it his : 
' Thy faith ;' for what is freer than gift ? So the prophet calls it their own 
mercy : ' They that wait on Ijing vanities forsake their own mercy,' Jonah 
ii. 8 ; as the water in the cistern is said to be the cistern's, though it have 
it from the fountain. 

Biit yet, how doth Christ call it his faith? Had he a faith by himself? 
* There is one faith,' Eph. iv. 5 : therefore not more his than others. In re- 
gard of the object upon whom our faith reflects, there is but one faith ; in 
regard of the subject wherein faith resides, every one must have his own 
faith. There is no salvation by a common faith ; but as all true believers have 
one and the same faith, so every true believer hath a singular and individual 
faith of his own. 'Thy faith:' thine for two reasons; to distinguish — 
[1.1 His person from common men ; [2.] His faith from common faitLs. 

[1.] To distinguish his person from others; the nine had not this faith 
They believed not, but thou believest. Thy fiiith ; this declares him to be 
out of the common road ' Thou shalt not follow a multitude to do evil,' 
Exod. xxiii. 2 : that heJlua m^dtorum cajntum must not lead thee. Some 
were devoted to Christ, but ' they could not come nigh him for the press,' 

* Greg. 



204 faith's encouragement. [Sermon XXXVII. 

Mark ii. 4. It was the multitude that rebuked the blind man's prayers, 
Luke xviii. 39. As a river leads a man through sweet meadows, green 
woods, fertile pastures, fruit-loaden fields, by glorious buildings, strong forts, 
famous cities, yet at last brings him to the salt sea; so the stream of this 
world carries along through rich commodities, voluptuous delights, stately 
dignities, all possible content to flesh and blood, but after all this brings a 
man to death, after death to judgment, after judgment to hell. 

Here one of the Romists' authentical pleas for their church falls to the 
ground — universality. They plead antiquity ; so a homicide may derive 
his murder from Cain. They plead xmity ; so Pharisees, Sadducees, Hero- 
dians combined against Christ. They plead universality ; yet of the ten 
lepers but one was thankful. The way to hell hath the greatest store of 
passengers. Company is good, but it is better to go the right way alone 
than the broad with multitudes. It is thought, probably, that at this day, Mo- 
hammedanism hath more under it than Christianity, — though we put Pro- 
testant, and Papist, and Puritan, and Separatist, and Arminian, and all in the 
scale to boot, — and that mere Paganism is larger than both. Where many 
join in the truth, there is the church ; not for the many's sake, but for the 
truth's sake. St Augustine* teachetli us to take religion not by tale, but 
by Aveight. Numbers make not a thing good, but the weight of truth- Some 
are so mannerly that they will not go one step before a great man ; no, not 
to heaven. Many say with Hushai, ' Whom the people, and aU the men of 
Israel, choose, his \vill I be,' 2 Sam. xvi. 18. But they leave out one prin- 
cipal thing, which Hushai there put in as the prime ingredient, ' Whom the 
Lord chooseth;' they leave out the Lord. But Joshua was of another 
mind : ' Choose you what gods soever you will serve ; I and my house will 
serve the Lord,' Josh. xxiv. 15. The inferior orbs have a motion of their own, 
contrary to the greater ; good men are moved by God's Spirit, not by the 
planetary motions of popular greatness. Let us prize righteousness highly, 
because it is seldom found. The pebbles of the world are common, but the 
pearls of graces rare. The vulgar stream will bring no vessel to the land of 
peace. 

[2.] To distinguish his faith from the common faith. 'Thine ;' another 
kind than the Pharisees' faith. To believe the word, but traditions A\ithal, 
'I'era fides, non pura fides, — is a true, but not a pure faith. To believe the 
iiuijor of the gospel, not the minor, — vera, non sana fides, — is a true, not a 
sound faith. To believe a man's own salvation, how debauchedly soever he 
lives, nee vera, pura, sana, nee omnino fides, — is neither a true, pure, sound 
faith, nor indeed a faith at all, but a dangerous presumption. To believe 
thy own reconciliation by the merits of Christ, and to strengthen this by a 
desire of pleasing God, is a true, sound, saving faith ; and this is fides tua, 
'thy faith.' 

Whosoever will go to heaven must have a faith of his own. In Gideon's 
camp every soldier had his own pitcher ; among Solomon's men of valour, 
eveiy one wore his own sword, and these were they that got the \ictories. 
The five wise virgins had every one oil in her lamp ; and only these enter in 
with the bridegroom. Another's eating of dainty meat makes thee never the 
fatter. Indeed, many have sped the better for other men's faith : so the 
centurion's servant was healed for his master's sake. ' As thou hast believed, 
so be it done unto thee,' Matt. viii. 1 3. But for the salvation of the repro- 
bates : ' Though Closes and Samuel stood before me,' saith the Lord, ' yet my 
mind could not be toward such people,' Jer. xv. 1. ' Though Noah, Daniel, 

* In Ps. xziix. 



Luke XVII. 19.] faith's encoueagemext. 205 

and Job interceded, yet they should deliver but their own souls by their 
righteousness,' Ezek. xiv. 14. Pious men's faith may often save others from 
temporal calamities, but it must be their own faith that saves them from 
eternal vengeance. Luther was wont to say, There is great divinity in pro- 
nouns. Thy faith. One bird shall as soon fly with another bird's feathers, 
as thy soul mount to heaven by the wings of another's faith. It is true 
faith, and thy faith : true with other men's faith, but inherent in thine own 
person that saves thee. True, not an empty faith : Nuda fides, mdla fides. 
Inseparahilis est bona vita ct fide, imo vero ea ipsa est bona vita, saith Augus- 
tine,* — A good life is inseparable from a good faith ; yea, a good faith is a 
good life. So Irena^us, To believe is to do God's will. Thine ; therefore we 
say, Credo, not Credivms, — / believe ; not. We believe. Every man must pro- 
fess, and be accountant for, his own faith. Thus much of the means ; now 
to— 

2. The effect : ' Hath made thee whole,' or ' saved thee.' It may be read 
either way : It hath saved thee, or. It hath salved thee. First of them both 
jointly, then severally. 

Faith is the means to bring health to body, comfort to soul, salvation to 
both. I call it but the means, for some have given it more. Because the 
Apostle saith, Abraham obtained the promise ' through the righteousness of 
faith,' Rom. iv. 13 ; therefore say they. Fides ipsa justitia, — Faith is right- 
eousness itself. But let St Paul answer them, and expound himself : I de- 
sire to ' be found in Christ, not having mine own righteousness, which is of 
the law, but that which is through the faith of Christ,' (whose is that 1) ' the 
righteousness which is,' not of us, but ' of God by faith,' Phil. iii. 9. Thus 
faith is said to save us, not of itself : the hand feeds the mouth, yet no man 
thinks that the mouth eats the hand ; only as the hand conveys meat to the 
body, so faith salvation to the soul. We say the ring stancheth blood, when 
indeed it is not the ring, but the stone in it. There are many that make 
faith an almighty idol — it shall save ; but thus they make themselves idle, 
and trust all upon nothing. That faith is a meritorious cause of justification, 
this is a doctrine that may come in time to trample Christ's blood under feet. 

Now these speeches rightly understood, faith adopteth, faith justifieth, 
faith saveth, are not derogatory to the glory of God, nor contradictory to 
these speeches, Christ adopteth, Christ justifieth, Christ saveth. One thing 
may be spoken of divers particulars in a different sense. God the Father 
adopteth, the Son adopteth, the Holy Spirit adopteth, faith adopteth; all 
these are true, and without contrariety. They be not as the young men that 
came out of the two armies before Joab and Abner, ' every one tlirusting his 
sword into his fellow's side, and falling down together,' 2 Sam. ii. 16 ; but 
like David's 'brethren, dwelling together in peace,' Ps. cxxxiii. 1, 2. God 
the Father adopteth, as the fountain of adoption ; God the Son, as the con- 
duit ; God the Holy Ghost, as the cistern ; faith as the cock whereby it runs 
into our hearts. 

Faith brings justification, not by any special excellency it hath in itself, 
but only by that place and office which God hath assigned it ; it is the con- 
dition on our parts. So the Apostle instructed the jailer, ' Believe on the 
Lord Jesus Christ, and thou shalt be saved, and thy house,' Acts xvi. 31. 
God's ordinance gives that thing the blessing, wliich it hath not in its own 
nature. If Naaman had gone of his own head, and washed himself seven times 
in Jordan, he had not been healed ; it was God's command that gave those 
waters such purging virtue. If the Israelites stung vnth. these fiery serpents 
* De Fide et Oper., c. 23. 



206 faith's encouragement. [Sermon XXXVII. 

in the desert had of their own devising set up a brazen serpent, they had 
not been cured ; it was neither the material brass, nor the serpentine form, 
but the direction of God which effected it. It was not the statue, but the 
statute, that gave the virtue. So faith for its own merit brings none to 
heaven, but for the promise which the God of grace and truth had made 
to it. 

In common speech we say of such a man, his lease maintains him. Is 
there any absurdity in these words 1 No man conceives it to be a parch- 
ment lined with a few words, accompanied with a waxen label, that thus 
maintains him ; but house or land or rents so conveyed to him. So faith 
saveth ; I ascribe not this to the instrument, but to Jesus Christ whom it 
apprehends, and that inheritance by this means conveyed. 

But now wouldest thou know thyself thus interessed ? Look to thy faith, 
this is thy proof. If a rich man die, and bequeath all his riches and posses- 
sions to the next of blood, many may challenge it, but he that hath the best 
proof carries it. To Christ's legacy thou layest claim, look to thy proof : it 
is not, ' Lord, Lord, I have prophesied in thy name,' Matt. vii. 22 ; nor, 
' We have feasted in thy presence, and thou hast taught in our streets,' Luke 
xiii. 26 ; but, ' I believe ; Lord, help my unbelief,' Mark ix, 24 ; and then 
thou shalt hear, ' Be it unto thee according to thy faith.' And this a little 
faith doth, if it be true. There is a faith like a grain of mustard-seed : small, 
but true ; little, but bite it, and there is heat in it ; faith warms wherever it 
goes. In a word, this is not the faith of explication, but of application, that 
is dignified with the honour of this conveyance. 

' Hath made thee whole.' Faith brings health to the body. There was 
a woman vexed with an uncomfortable disease twelve years. Matt. ix. 20 : 
' she suffered many thmgs of physicians,' Mark v. 26 ; some torturing her 
with one medicine, some with another ; none did her good, but much hurt : 
' She had spent all' her living upon them,' Luke viii. 43, and herein, saith 
Erasmus, was bis miser a; her sickness brought her to weakness, weakness to 
physic, physic to beggary, beggary to contempt. Thus was she anguished 
in body, vexed in mind, beggared in estate, despised in place, yet faith healed 
her. Her wealth was gone, physicians had given her over, her faith did not 
forsake her : ' Daughter, be of good comfort, thy faith hath made thee whole,' 
Matt. ix. 22. There was a woman bowed down with a spirit of infirmity 
' eighteen years,' yet loosed, Luke xiii. 1 1 ; there was a man bedrid ' eight 
and thirty years,' John v. 5, a long and miserable time, when, besides his 
corporal distress, he might perhaps conceive from that, Ecclus. xxxviii. 15, 
* He that sinneth before his Maker, let him fall into the hand of the physi- 
cian,' that God had cast him away ; yet Christ restored him. 

Perhaps this leprosy was not so old, but as hard to cure ; yet faith is able 
to do it : ' Thy faith hath made thee whole.' But it was not properly his 
faith, but Christ's virtue, that cured him ; why then doth not Christ say, 
Mea virtus, and not, Tiia fides, — My virtue, not thy faith, hath made thee 
whole ? True it is, his virtue only cures, but this is apprehended by man's 
faith. When that diseased woman had touched him, ' Jesus knew in him- 
self that vu'tue had gone out of him, and he turned him about in the press, 
and said, Who touched my clothes?' Mark v. 30. Yet speaking to the 
woman, he mentioned not his virtue, but her faith : ' Daughter, thy faith 
hath made thee whole,' ver. 34. Faith, in respect of the object, is called in 
Scripture, ' The faith of Jesus Christ,' Gal. iii. 22 ; in respect of the subject 
wherein it is inherent, it is my faith, and thy faith. ' Thy faith hath made 
thee whole.' 



Luke XVII. 19.] faith's encoueagement. 207 

' Hath saved thee :' made whole, not thy body only, that is but part, the 
worst part ; but thy soul also, totum te, thy whole sell' : ' saved thee.' The 
other nine had whole bodies, this tenth was made whole in .soul too ; saved. 
The richest jewel Christ left to his church is salvation : ' My heart's desire 
and prayer to God for Israel is, that they might be saved,' Rom. x. 1. Not 
their opulency, not their dignity, not their prosperity, was St Paul's T^sh ; 
but their salvation. K the devils would confess to us the truth, they would 
say, The best thing of all is to be saved. The rich man would fiiin send this 
news out of heU, ' Let Lazarus testify to my brethren, lest they also come 
into this place of torment,' Luke xvi. 28. The testimony of salvation was 
blessed news, from the mouth of him that gives salvation, Jesus Christ. The 
vessel of man's soul is continually in a tempest, until Christ enter the ship, 
and then follows the calm of peace. 

It is remarkable, that Grod gives the best gifts at last. Christ gave this 
leper health, ver. 14 ; bonum, this was good; for vita non est vivere, sed vcd- 
ere, — it is more comfortable to die quickly, than to live sickly. He gave 
In'iTi a good name, ' that he returned to give glory to God,' ver. 18; mdiuSy 
this was better. But now lastly he gives hiin salvation, ' Thy faith hath 
saved thee,' ver. 19 ; optimum, this is best of all : ultima optima. 

Hath God given thee wealth, bless him for it ; hath he given thee health, 
bless him for it ; hath he given thee good reputation, bless him for it ; hath 
he given thee children, friends, peaceable days, bless him for all these. But 
hath he given thee faith 1 Especially bless him for this ; he hath given thee 
with it, what we beseech his mercy to give us all, salvation in Jesus Christ. 

I conclude : there is a faith powerful to justify the soul by the righteous- 
ness of Jesus Christ ; but it never dwelt in a bosom that lodgeth with it lust 
and dissoluteness : ' If while we seek to be justified by Christ, we ourselves 
are found sinners, is therefore Christ the mmister of sin ? God forbid,' Gal. 
ii. 1 7. Which verse may not unfitly be distinguished into fom' particulars : 
Quod sit, Si sit, An sit, Absit : There is a concession, a supposition, a question, 
a detestation. The concession. Quod sit, That is so ; he takes it granted that 
aU true Christians seek their only justification by Christ. The supposition. 
Si sit. If it be so, that in the meantime we are found shiners. The question 
or discussion. An sit. Is it so ? is Christ therefore the minister of sin ? The 
detestation, Absit, ' God forbid,' 

'Where let us behold what the gospel acquireth for us, and requireth of us. 
It brings us hberty : the ' law gendereth to bondage ;' and that, saith Aqui- 
nas, quantum ad affectum, et quantum ad effectum. The law begets an affec- 
tion of fear, the gospel of love : ' Ye have not received the spirit of bondage 
again to fear, but the spirit of adoption, whereby we cry, Abba, Father,' Rom. 
viii. 15. Brevissima et apertissima duoriim testamentorum differentia, timor 
et amor,* — There is a short and easy difference betwixt the Old Testament 
and the New, fear and love. The law brought forth only servants, the 
gospel sons : ' Jerasalem above is free, which is the mother of us all,' Gal. 
iv. 26, Libera, quod liberata, — free because she is freed. For * if the Son 
make you free, you shall be free indeed,' John viii. 3G. 

This it brings to us ; it also challengeth something of us : * That we use 
not our liberty for an occasion to the flesh, but by love serve one another,' 
Gal, V, 13. AU things are free to us by foith, yet all things serviceable by 
charity : tit simid stet servitus libertatis, et libertas servitutis,f — that the 
service of liberty, and liberty of service, might stand together. A Christian 
for his faith is lord of all, for his love servant to all. That therefore we 
* Aug. t Luther. 



208 faith's encouragement. [Sermon XXXVII. 

might not abuse our freedom, nor turn the grace of God into wantonness, 
the Apostle, after the reins given, pulls us in with the curb : though justified 
by Christ, take heed that we be not ' found sinners,' a check to over-jocund 
looseness, a corrective, not so much libertatis, as liberatorum, — of our free- 
dom, as of ourselves being freed. In vain we plead that Christ hath made 
us saints, if our own evil lives prove us sinners. Indeed, as God covenants 
by the gospel to remit our sins, so we must condition by the law to amend 
our lives. For that faith to which the promise of justification and eternal 
life is made, is a faith that can never be separated from charity. Whereso- 
ever it is, there is love joined with it, bringing forth the ' fruits of right- 
■eousness, which are by Jesus Christ unto the glory and praise of God,' Phil, 
ill. This is that faith to which ' all the promises of God are Yea and 
Amen in Christ, to the glory of God by us,' 2 Cor. i. 20. The Lord, that 
hath made them Yea and Amen in his never-failing mercies, make them also 
Yea and Amen in our ever-believing hearts, through our blessed Saviour Jesus 
Ohrist, Amen ! 



THE LOST AEE FOUND. 



Fcyr the Son of man is came to seek and to save that which u'as lost— 
Luke XIX. 10. 

The first word is causal, and puts us in mind of some reference. In brief, 
the dependence is this. Little Zaccheus became great in God's favour ; he 
was, ver. 2, a publican, a chief publican, a rich publican : yet he hath a 
desire to see Jesus, and Jesus hath a purpose to see him. A fig-tree shall 
help him to the sight of Christ, and Christ to the sight of him. 

Our Saviour calls him down, (it is fit they should come down in humility 
that entertain Christ,) and bids himself to his house to diimer. He is made 
Zaccheus's guest for temporal food, and Zaccheus is made his guest for ever- 
lasting cheer. ' This day is salvation come to this house,' ver. 9. 

This mercy is not without the Pharisees' grudging : ver. 7, ' When they 
saw it, they all murmured, sajing. That he was gone to be guest with a man 
that is a sinner.' Murmuring is between secret backbiting and open raU- 
,ing ; a smothered malice, which can neither be utterly concealed, nor dare be 
openly vented. The cause of their murmuring was, that he was become a 
guest to a sinner ; as if the Sun of righteousness could be corrupted in shining 
on a dunghill of sin. No ; whiles he did associate the bad, he made them 
good ; feeding them spiritually, that fed him corporally. He did not con- 
sent to their sin, but correct it ; not infecting himself, but affecting their 
souls, and effecting their bliss. A man may accompany those whom he 
desires to make better, or them to make him better. And that the mouth 
of aU wickedness might be stopped, our Saviour says that his coming into 
this world was not only to call home Zaccheus, but even many such pub- 
licans : ' For the Son of man is come to seek and to save,' &c. 

We are thus gotten over the threshold, for; let us now look into the 
house, and survey every chamber and room in it. The foundation of this 
comfortable Scripture is Jesus Christ, and the buUding may be distinguished 
into five several parlours, all richly hung and adorned with the gi-aces and 
mercies of God, ' and the midst thereof paved with love for the daughters of 
Jerusalem,' Cant. iii. 10. Christ is the buttress or comer-stone, and in him 
consider here, 1. His humility, ' The Son of man ;' 2. His verity, ' is come;' 3. 
His pity, ' to seek ;' 4. His piety, ' to save ;' 5. His power, ' that which was lost.' 

1. ' Tlie Son of man.' Ecce humilitatem. He that is the Son of eternal 
God calls himself the Son of mortal man. 

2. ' Is come.' Ecce ventaiem. What God had promised, his servants 

VOL. II. o 



210 THE LOST ARE FOUND. [SeKMON XXXVIIL 

prophesied, his types prefigiired, he h?vth now performed. They all foretold 
in their kinds that he should come ; he makes all good, he ' is come.' 

3. ' To seek.' Ecce compasdonem. He knew that we were utterly gone, 
that we had nee valentis oculum nee volentis animum, — neither an eye able 
nor a mind willing to seek him ; in pity he seeks us. 

4. ' To save.' Ecce pietatem. He seeks us not in ruinam, to our de- 
struction, as we deserved ; but in salutem, to our salvation, as he desired. 
Amissos queer it, qucesitos invenit, inventos servat, — He seeks them that were 
lost, he finds them he seeks, he saves them he finds. ' To save ' — 

5. ' The lost.' Ecce potestatem. He is not only able to strengthen us- 
weak, nor to recover us sick, nor to fetch us home offering ourselves to be 
brought ; but when we had neither will nor power to procure this, yea,. 
when we had a reluctancy against this, — for we were his enemies and hated 
him, — he did recall us gone, revive us dead, seek and save us that were lost. 

You see the chambers, how they lie in order ; let me keep your thoughts- 
in this house of mercy a while, wherem may all our souls dwell for ever ! 
In surveying the rooms, it is fit we should begin with the lowermost, and 
thither the text aptly first leads us. 

1. ' The Son Of man.' Christ is called a son in three respects. First, In 
regard of his deity, the Son of God, begotten of him from all eternity, co-equal 
and co-essential to hun. Secondly, In respect of his flesh, the Son of Mary, 
naturally born of her. Thirdly, He calls himself the Son of man, in regard 
that he took on him man's nature, and undertook the performance of man's re- 
demption. Man like us in all things, sin only excepted. So that in this cir- 
cumstance two things are considerable in Christ, the one necessarily involved 
in the other — (1.) His humanity; (2.) His humility. 

(1.) His humanity. When the fulness of time was come, 'God sent his 
Son, made of a woman,' Gal. iv. 4. Ex muliere, non in muliere, as Gorran 
notes against Valentinus, whose heresy was that Christ jjassed through the 
Virgin as water through a conduit-pipe. But this preposition, ex, signifies a 
pre-existent matter, as a house is made of timber and stones, bread of wheat, 
wine of grapes. Christ had therefore the materials of his body from the 
Virgin Mary, though not his foi-male jyrincijnum ; for the Holy Ghost was 
agent in this wonderful conception, 

Neither is this a thing impossible to God, though wondeiful to man, that 
this Christ should be the Son of Mary without man. As it was possible to 
God in the first creation to make a woman out of a man without the help 
of a woman, so in this new creation to make a man out of a woman without 
the help of a man. There is the same reason of possibility. It is as easy 
to bring fire from a steel without a flint, as from a flint without a steel. But 
he that could dare essentiam nihilo, can raise a nature ex aliqiio. 

God had four divers manners of creating human creatures. First, The 
first man Adam was made of no man, but immediately created of God. 
Secondly, The second, that was Eve, was made, not of a woman, but of a 
man alone. Thirdly, The third sort, aU men and women else, are begotten 
of man and woman. Fourthly, Christ, the last sort, was of a difi"erent man- 
ner from all these. First, not of no precedent flesh, as Adam ; secondly, 
not of a man without a wo'man, as Eve ; thirdly, not of man and woman, 
as all we ; fourthly, but after a new way, of a woman without a man. We 
are all in this sort opposed to Adam, Christ to Eve. Adam was made of 
neither man nor woman, we of both man and woman. Eve of a man with- 
out a woman, Christ of a woman without a man. 

Now as this was a great work of God, so it is a great wonder to man. 



Luke XIX. 10,] the lost are found. 211 

Three miracles here : Beum, nasci, virglneni parere, fidem hcec credere. Thtat 
the Son of God should become the son of woman, a great miracle. That a 
virgin should bear a child, and yet before, at, after the birth remain still a 
virgin, a great miracle. That the faith of man should believe all this, maxi- 
mum miraculum, this is the greatest wonder of all. 

Thus you have divinity assuming humanity, a great mystery : ' God mani- 
fested in the flesh,' 1 Tim. iii. 16. In mundum venit, qui mundum condi- 
dit; he comes down to earth, but he leaves not heaven ; hie affait, inde non 
deficit. Humana natura assumpta est, divina non consumpia est. He took 
humanity, he lost not his divinity. He abideth Marioi Pater, the Father of 
Mary, who is made Marice Filius, the Son of Mary. * To us a child is born, 
to us a son is given,' Isa, ix. G. Whereon Emissenus,* Natus qui sentiret occa- 
sum, datus qui 7iesciret exordium, — He was born that should feel death : he 
was given that was from everlasting, and could not die. Natus qui et matre 
esset junior, datus quo nee Pater esset antiquoir, — He that was born was 
younger than his mother ; he that was given was as eternal as his Father. 
He was Son to both God and Mary. Non alter ex Patre, alter ex Virgine ; 
sed aliter ex Patre, aliter ex Virgine. 

As the flowers are said to have solem in coelo 2^at>'em, solum in terra ma- 
trem; so Christ hath a Father in heaven without a mother, a mother on 
earth T\dthout a father. Here is then the wonder of his humanity. The 
' everlasting Father,' Isa. ix. 6, is become a little child. He that spreads out 
the heavens is wrapped in swaddling clouts, Luke ii. 7. He that is the 
Word becomes an infant not able to speak. The Son of God calls himself 
the Son of man. 

(2.) His humility. If your understandings can reach the depth of this 
bottom, take it at one view. The Son of God calls himself the Son of 
man. The omnipotent Creator becomes an impotent creature. As himself 
saith, * Greater love hath no man than this, that a man lay down his life for 
his friends,' John xv. 13. So greater humility never was than this, that 
God should be made man. It is the voice of pride in man, ' I will be like 
God,' Isa. xiv. 1 4 ; but the action of humility in God, ' I will' be man.' 
Proud Nebuchadnezzar says, Ero similis altissimo, ' I will be like the Highest / 
meek Christ saith, Ero similis infimo, ' I wiU be like the lowest :' ' he put 
on hun the form of a servant ;' yea, he was a despised worm. God spoke it 
in derision of sinful man, ' Behold, he is become as one of us,' Gen. iii. 22 ; 
but now we may say, God is become as one of us. There the lowest aspires 
to be the highest, here the Highest vouchsafes to be the lowest. Alexander, 
a son of man, would make himself the son of God : Christ, the Son of God, 
makes himself the Son of man. God, in ' whose presence is fulness of joy,' 
Ps. xvi. 11, becomes *a man full of sorrows,' Isa. liii. 3. Eternal rest be- 
takes himself to unrest : having whilst he Hved ' passive action,' and when 
he died 'active passion.'t 

The ' Lord over all things,' Acts x. 36, and * heir of the world,' Heb, i. 2, 
undertakes ignominy and poverty. Ignominy : the ' King of glory,' Ps. xxiv. 
7, is become ' the shame of men,' Ps. xxii. G. Poverty : Pauper in nativi- 
tate, j)auperior in vita, paujjerrimus in cruce,% — Poor in his birth, for born 
in another man's stable ; poor in his life, fed at another man's table ; poor 
in his death, buried in another man's sepulchre. 

There are, saith Bernard,§ some that are humbled, but not humble ; others 
that are humble, not humbled ; and a third sort, that are both humbled and 

* Horn, de Nat. t Bern. Ser. in Fer. 4. Hebd, 

+ Bern. Tract, de Pas. Dom., cap. 2. § In Cant., Ser. 34. 



212 THE LOST AEE FOTTND, [SeEMON X5XVIII 

humble. Pharaoh was humbled and cast down, but not humble ; smitten 
with subversion, not moved with submission. Godfrey of Bologne was not 
humbled, yet humble ; for in the very heat and height of his honour he re- 
fused to be crowned in Jerusalem with a crown of gold, because Christ, his 
Master, had been in that place crowned with a crown of thorns. Others are 
both humbled and humble. ' When he slew them, they sought him : they re- 
turned and inquired early after God,' Ps. bcxviii. 34. Our Saviour Christ was 
passively humbled : ' he was made lower than the angels, by suffering death,' 
Heb. ii. 9 ; the Lord did break him. Actively, he humbled himself : ' He 
made himself of no reputation, and took upon him the form of a servant ; he 
humbled himself,' Phil. ii. 7. Habitually, he was humbled : ' Learn of me, 
for I am meek and lowly in heart,' Matt. xi. 29. Let this observation les- 
son us two duties : — 

Lesson 1. — Esteem we not the worse but the better of Christ, that he 
made himself the Son of man. Let him not lose any part of his honour be- 
cause he abased himself for us. He that took our flesh ' is also over aU, 
God blessed for ever, Amen,' Rom. ix. 5. There is more in him than huma- 
nity ; not alia persona, but alia natura, — not another person, but another 
nature. Though he be verus homo, he is not merus homo. And even that 
man that was crucified on a cross, and laid in a grave, is more high than 
the heavens, more holy than the angels. 

Stephen saw this very ' Son of man standing on the right hand of God,' 
Acts vii. 56. The blood of this Son of man gives salvation ; and to whom 
it doth not, this Son of man shall adjudge them to condemnation, John 
V. 27. Under this name and form of humility our Saviour apposed his dis- 
ciples : 'Whom do men say that I, the Son of man, am?' Matt. xvi. 13. 
Peter answers for himself and the apostles, whatsoever the people thought : 
' Thou art Christ, the Son of the living God,' ver. 16. He calls himself the 
Son of man, Peter calls him the Son of God. The Jews see him only a 
stumblingblock, and the Greeks foolishness, 1 Cor. i. 23; but Christians 
see him ' the power of God and the wisdom of God,' ver. 24. The wicked 
behold him ' without form or comeliness, or beauty to desire him,' Isa. liiL 
2 ; but the faithfid behold him ' crowned with a crown,' Cant. iii. 11, 'his 
face shining as the sun in his glory,' Matt. xvii. 2. Therefore, Quanto mi- 
norem se fecit in humilitate, tanto majorem exMhuit in honitate. Quanto 
pro me vilior, tanto mild carior,* — The lower he brought himself in humi- 
lity, the higher he magnified his mercy. By so much as he was made the 
baser for us, by so much let him be the dearer to us. 

Observe it, O man ; et quia limxis es, non sis superhus : et quia Deo jundus, 
own sis ingratus, — because thou art dust of thyself, be not proud : because 
thou art made immortal by Christ, be not unthankful. 

Condemned world, that despisest him appearing as a siUy man ! The Jews 
expected an external pomp in the ]\Iessias : ' Can he not come down from the 
cross V how should this man save us 1 They consider not that he who 
wanted a rest for his head, and bread for his followers, fed some thousands 
of them with a few loaves ; that he which wanted a pillow, gives rest to all 
believing souls ; that he could, but would not come down from the cross, 
that the dear price of their redemption might be paid. 

Many still have such Jewish hearts : What ! believe on a crucified man ? 
But Paul 'determines to know nothing, but this Jesus Christ, and him 
crucified,' 1 Cor. ii. 2. They can be content to dwell with him on Mount 
Tabor, but not to foUow him to Mount Calvary. They cleave to him so long 

* Bern., Ser. 22. 



Luke XIX. 10.] the lost are found. 213 

as lie gives them bread, but forsake him when himself cries for drink, John 
xix. 28. Oderunt pannos tiios. O Christ, they like well thy robes of glory, 
but not thy rags of poverty ! They love him while the people cry ' Hosanna,' 
but shrink back when they cry ' Crucify him.' All pleaseth them but the cross : 
all the fair- way of delights they will accompany him, but at the cross they part. 

Thej; will share with him in his kingdom, but they will none of his vassal- 
age, fxhe lion (in a fable) had many attendants, and he provided for them 
good cheer. They like well of this, and are proud of their master, to whom 
all the other beasts gave awe and obedience. But it chanced that the lion 
fell into the danger of the dragon, who had got him down, ready to devour 
him. His followers seeing this, quickly betook themselves to their heels, 
and fell every beast to his old trade of rapine. Only the poor lamb stood 
bleating by, and, though he could not help, would not forsake his lord. At 
last the lion gets the victor}', and treads the dragon under his feet to death. 
Then he punisheth those revolting traitors with deserved destruction, and 
sets the lamb by his own side. 

The great ' Lion of Judah,' Rev. v. 5, feeds many of the Jews, and at this 
day profane wretches : whilst his bounty lasts, ' Christ, and none but Christ.' 
But when the. red dragon hath got him under, nailed him to the cross, cru- 
cified him dead, away go these renegades : ' No more penny, no more pater- 
noster.' If affliction come for Christ's cause, they know where to find a 
kinder master. Back to the world : one to his fraud, and he will overreach 
others with the sin of deceitf aluess, though himself be overreached with the 
' deceitfulness of sin,' Heb. iii. 13. Another to his usury; and he chymi- 
cally projects money out of the poor's bowels. A third to his covetousness ; 
and he had rather that the very frame of the world should fall than the 
price of com. A fourth to his idols ; and he hopes for cakes from ' the 
queen of heaven,' as if the King of heaven was not able to give bread. If 
the Lord pinch them with distress, they run to Rome for succour, expect- 
uig that from a block which they would not tarry to obtain from the God 
of mercy. Then they cry like the Israelites : ' Up, make us gods to go be- 
fore us ; for as for this Moses, we know not what is become of him,' Exod. 
xxxii. 1. But at last this Lion conquers the dragon, overcomes Satan and 
his damnation ; what shall he then say to those rebels ' that would not have 
him reign over them,' but ' Bring those mine enemies, and slay them before 
me V Luke xix. 27. But the poor and innocent lambs, that ' suifcr with hhn, 
shall reign with him,' Rom. viii. 17. ' Blessed are they that sufier persecu- 
tion for righteousness' sake, for theirs is the kingdom of heaven,' Matt. v. 10. 

Lesson 2. — The other use is St Paul's : ' Let the same mind be in you 
which was in Christ Jesus,' Phil. ii. 5. What mind is that ? Humility. 
Ver. 7, He that ' thought it no robbery to be equal with God,' humbled him- 
self to become man : we should have found it no robbery to be equal with 
devils, and shall we be proud 'i What an uitolerable disproportion is this, 
to behold humilevi Deum, et superhum hominem, — a humble God, and a 
proud man. Wh» can endure to see a prince on foot, and his vassal 
mounted I Shall the Son of God be thus humble for us, and shall not wc 
be humble for ourselves? For ourselves, I say, that deserve to be cast 
down among the lowest ; for ourselves, that we may be exalted. 

He that here calls himself the Son of man is now glorified : they that 
humbly acknowledge themselves to be the sons of men, that is, mortal, 
shkll be made the sons of God, that is, immortal. In 1 Kings xix. 11, 
there wa^ a mighty strong wind that rent the mountains, and brake the 
rocks; but God was not in the wind : the Lord will not rest in the turbulent 



2H THE LOST ARE FOUND, [SeEMON XXXVIII. 

spirit, puffed up with the wind of vainglory. There was an earthquake, but 
God was not in the earthquake : he will not dwell in a covetous heart, 
buried in the furrows of the earth, and cares of the world. There was a fire, 
but the Lord was not in the fire : he will not rest in a choleric angry soul, 
full of combustion and furious heat. There was a still soft voice, and the 
Lord came with it : in a mild and humble spirit the God of heaven and 
earth will dwell. ' The high and lofty One, that inhabiteth eternity, will 
dwell in the contrite and humble soul,' Isa. Ivii. 15. 

It is a sweet mixture of greatness and goodness, ut duvi nihil in honore 
suhlimius, nihil in humilitate suhmissiiis, — when the highest in dignity are 
the lowest in courtesy. Augustine called himself, minivmm non solum 
omnium apostolorum, sed etiam ejnscoporum, — the least not only of all the 
apostles, but of all the bishops ; whereas he was the most illuminate doctor 
and best bishop of his times. Paul thought himself ' not worthy to be 
called an apostle,' 1 Cor. xv, 9 ; and, behold, he is called The Apostle, — war' 
^0°%''^ — ^ot only Paul, but The Apostle. Abraham, that esteemed himself 
' dust and ashes,' Gen. xviii. 27, is honoured to be the ' father of all them 
that beUeve,' Rom. iv. 11. David sits content at his sheep-folds, the Lord 
makes him king over his Israel. 

But as humility, like the bee, gathers honey out of rank weeds, very sins 
moving to repentance; so pride, like the spider, sucks poison out of the 
fairest flowers, the best graces, and is corrupted with insolence. Uiia super- 
hia destndt omnia, — Only pride overthrows all. It thrust proud Nebuchad- 
nezzar out of men's society, proud Saul out of his kingdom, proud Adam out 
of paradise, proud Haman out of the court, proud Lucifer out of heavea 
Pride had her beginning among the angels that fell, her continuance in earth, 
her end in hell. Poor man, how ill it becomes thee to be proud when God 
himself is humble ! 

2. ' Is come.' We understand the person, let us come to his coming. 
And herein, ecce veritatem, — behold his truth. Did God promise a son of a 
virgin ; Emmanuel, a Saviour ? He is as good as his word ; ve7iit, * he is 
come.' Did the sacrificed blood of so many bulls, goats, and lambs, pre- 
figure the expiatory blood of the Lamb of God to be shed ? Ecce Agnus 
Dei, — ' Behold that Lamb of God, that taketh away the sins of the world,' 
John i. 29. Is the * Seed of the woman ' promised to ' break the head of 
the serpent 1 ' Behold he ' breaks the heavens, and comes down ' to do it. 
* For this purpose the Son of God was manifested, that he might destroy 
the works of the devil,' John iii. 8. Did God engage his word for a Re- 
deemer to purge our sins ? ' Call his name Jesus ; for he shall save his 
people from their sins,' Matt. i. 21. 

Against unbelieving atheists, and misbelieving Jews, here is sufficient con- 
viction. But I speak to Christians, that believe he is come. Hac fide credite 
venturum esse, qua creditis venisse, — Believe that he wiU come again with 
the same faith wherewith you believe he is come already. Do not curtail 
God's word, believing only so much as you list. Faith is holy and catholic : 
if you distrust part of God's word, you prepare infidelity to the whole. Did 
God promise Christ, and in ' the fulness of time ' send him ? Gal. iv. 4. 
Then, since he hath again promised him, and ' appointed a day wherein he will 
judge the world by that man,' Acts xvii. 31, he shall come. As certainly 
as he came to suffer for the world, so certainly shaU he come to judge the 
world. ' Christ was once offered to bear the sins of many ; and unto them 
that look for him shall he appear the second tune without sin unto salva- 
tion,' Heb. ix, 28. He that kept his promise when he came to die for us, 



Luke XIX. 10.] the lost are found. 215 

followed by some few poor apostles, wiU not break it when he shall come in 
glory with thousands of angels. 

Neither did God only promise that Christ should come, but that all be- 
lievers should be saved by him : ' As many as received him, to them gave 
he power to be the sons of God, even to them that believe on his name,' 
John i. 12. 3fisit filium, promisit in filio vitam. He sent his Son to us, 
and salvation with him. Wretched and desperate men that distmst his 
mercy ! ' Whosoever believes, and is baptized, shaU be saved.' Whosoever ; 
Qui se ipsiim excipit, seipsum decipit. Did not God spare to send his pro- 
mised Sou out of his bosom to death, and will he to those that believe on 
him deny life 1 No ; all ' his promises are Yea and Amen in Christ :' may 
these also be ' Yea and Amen ' in our believing hearts ! A yielding devil 
could say, ' Jesus I know ; ' yet some men are like that tempting de\Tl, 
Matt, iv., Sifilius Dei sis, — ' If thou be the Son of God.' Si, If; as if they 
doubted whether he could or would save them. 

* Is come,' There is a threefold coming of Christ ; according to the three- 
fold difference of time — past, present, fixture. As Bernard* — Venit, (1.) Ad 
homilies ; (2.) In homines ; (3.) Contra homines. 

(1.) First, for the time past, he came among men : ' The Word was made 
flesh, and dwelt among us,' John i, 14. (2.) Secondly, for the present, he 
comes into men, by his Spirit and grace : Rev. iii. 20, ' I stand at the door 
and knock; if any open imto me, I will come in to him.' (3.) Thirdly, for the 
time to come, he shall come against men : Rom. ii. 16,' At the day when 
God shall judge the secrets of all hearts by Jesus Christ.' Or as it is wittily 
observed, the ' Sun of righteousness ' appeareth in three signs : Leo, Virgo, 
Libra. Fu'st, in the law like a lion, roaring out terrible things, with a voice 
not endurable : ' And they said to Moses, Speak thou with us, and we will 
hear ; but let not God speak with us, lest we die,' Exod. xx. 19. Secondly, 
in the gospel he appeared in Virgo, an infant born of a virgin. Matt. i. 25. 
Thirdly, at his last audit he shall appear in Libi-a, weighing all our thoughts, 
words, and works in a balance : ' Behold, I come quickly ; and my reward is 
with me, to give every man according as his work shall be,' Rev. xxii. 12. 

' Is come.' He was not fetched, not forced, spo7ite venit : of his own ac- 
cord he is come. ' No man taketh my life from me, but I lay it down of 
myself,' John x. 18. Ambrose on these words of Christ, in ilatt. xxvi. 55 : 
' Are ye come out against a thief, with swords and staves to take me V 
Stidtum est cum gladiis eum quccrere, qui ultra se offert. It was superfluous 
folly to apprehend him with weapons that willingly offered himself ; to seek 
hini in the night by treason, as if he shunned the light, who was every day 
teaching publicly in the temple. Sed factum congruit tempori et personis ; 
quia cum tenebrce, in tenebroso tempo7'e, tenebrosum opus exercebant, — The 
fact agrees to the time and persons : they were darkness, therefore they do 
the work of darkness, m a time of darkness. Indeed he prays, ' Father, 
save me from this hour ;' but withal he corrects himself, ' Therefore came I 
to this hour.' 

But he is to ' fear death,' Heb. v. What is it to us quod timuii, that he 
feared ; nostrum est quod sustinuit, that he suffered. Christ's nature must 
needs abhor destructive things : he feared death, ex affectu sensualitads, not 
ex affectu rationis.i He eschewed it secundum se, but did undergo it projAer 
cdiud. Ex impetu naturce he declined it, but ex imperio ralionis ; consider- 
ing that either he must come and die on earth, or we aU must go and die in 
hell, and that the head's temporal death might procure the body's eternal 
* Ser. 3, de Adventu Christi. t Lomb. iii., sent. dist. 17. 



216 THE LOST APvE FOUND. [SeRMON XXXVIII. 

life, behold, ' the Son of man is come.' Neither was it necessary for him 
to love his pain, though he so loved us to suffer this pain. No man properly 
loves the rod that beats him, though he loves for his soul's good to be beaten. 
As Augustine said of crosses, Tolerare juhemur, non amare. Nemo quod 
tolerat amat, etsi tolerare amat ;* — We are commanded to bear them, not to 
love them. No man that even loves to suffer, loves that he suffers. 

Voluntarily yields himself ; saluting Judas by the name of friend : Amice, 
cur venis ? He suffered not his followers to offend his enemies, nor com- 
mands the angels to defend himself, t O blind Jews ! was it impossible for 
him, de parvo stipite ligni descendere, qui descendit ci coelorum aliiiudine ? 
— to come down from a piece of wood, that came down from heaven 1 Nun- 
quid tua vincula ilium jjossunt tenere, quem coeli non possunt capere 1 — Shall 
your bonds hold him, when the heavens could not contain him 1 He came 
not to deliver himself, that was in freedom ; but to deliver us, that were in 
bondage.:}: 

' Is come.' Is Christ come to us, and shaU not we come to him % Doth 
the Son of God come to the sons of men ; and do the sons of men scorn to 
come to the Son of God % Proud dust ! wilt thou not meet thy Maker ? If 
any ask, ' Whither is thy beloved gone, that we may seek him with thee V 
Cant. vi. 1 ; the church answers, ' My beloved is gone down into his garden, 
to the beds of spices, to feed in the gardens, and to gather lilies,' ver. 2. You 
shall have him in his garden, the congregation of the faithful : ' Wheresoever 
a number is gathered together in his name.' Behold, venit ad limina virtus, 
manna lies at your thresholds ; wUl you not go forth and gather it ? The 
bridegroom is come ; will you not make merry with him 1 The nice piece of 
dust, like idolatrous Jeroboam, cries. The church is too far off, the journey 
too long to Christ. He came aU that long way from heaven to earth for us, and 
is a mile too tedious to go to him ? Go to, sede, ede, perde, — sit still, eat thy 
meat, and destroy thyself; who shall blame the justice of thy condemnation? 

But for us, let us leave our pleasures and go to our Saviour. No?i sedeas 
sed eas, ne pereas per eas. Come a little way to him, that came so far to 
thee. Philip tells Nathanael, 'We have found the Messias.' Nathanael 
objects : ' Can any good thing come out of Nazareth ? ' ' Come and see,' 
saith Philip. And straightway Jesus saw Nathanael coming, John L 45- 
47. Christ hath sent many preachers to invite us to salvation. We ask, 
Ubi, Where ? They say, ' Come and see : ' but we will not come ; Christ 
cannot see us coming. 3itmdus, cura, caro ; three mischievous hinderers : 
we come not. Christ himself calls ; yet ' you. will not come unto me, that 
you might have life,' John v. 40. He comes amongst us. Christians ; ad 
suos : ' He came to his own, and his own received him not,' John i. 11. We 
say of such things as are unlike, they come not near one another ; many 
clothes lie on a heap together, yet because of their different colours, we say 
they come not near one to another. But of things that are alike, wc say 
they come nigh one another. Our coming near to Christ is not in place, 
but in grace. Not in place j for so the wicked is near to God. 'Whither 
shall I flee from thy presence ? ' Ps. cxxxix. 7. But in grace and quality ; 
being * holy as he is holy.' Indeed he must first draw us before we can 
come. ' Draw me, we wiU run after thee,' Cant. i. 4. He first draws us 
by grace, then we run after him by repentance. 

3. ' To seek.' He is come ; to what purpose ? £cce compassionem : ' to 

♦ Confes., lib. x., cap. 28, f Ambr. in Matt, xxvii. 40. 

J ' Non venit ut se liberaret, qui sub servitute non erat ; sed ut nos de servitute 
redimeret.' — Ambr. ut aujp. 



Luke XIX. 10.] the lost aee Fou^-D. 217 

seek.' All tlie days of his tiesh upon earth he went about seeking souls. 
He went to Samaria to seek the woman, to Bethany to seek Mary, to Caper- 
naum to seek the centurion, to Jericho to seek Zaccheus. Oh, what is man, 
and the son of man, that the Son of God should thus himt after him ! 
We sought not him : ' The wicked, through the pride of his countenance, 
will not seek after God,' Ps. x. 4. Behold, he seeks us. We would not call 
upon him ; he sends ambassadors to beseech us : ' We pray you in Christ's 
stead, be ye reconciled to God,' 2 Cor. v. 20. Indeed, we cannot seek hun 
till he first find us. OpoHuit viam invenire errantes, errantes enimneqiieimt 
invenire viam, — K the 'way,' John xiv. 6, had not found us, we should 
never have found the way. Lo, his mercy ! Non solum redeuntem susciijit, 
sed perditum qucerit, — How joyful wiU he be to us, that is thus careful to 
seek us ! 

Let this teach us not to hide ourselves from Mm. Wretched men, guilty of 
their own eternal loss, that will not be found of Christ when he seeks them ! 
How shall they at the last day ' stand with confidence before him,' 1 John ii. 
28, that at this day run from him ? If we will not be found to be sanctified, 
we cannot be found to be glorified. Paul ' desu-es to be found in Christ,' 
Phil- iiL 9 : in Christ found, for without Christ ever lost. ' Those that thou 
gavest me I have kept, and none of them are lost, but the son of perdition,' 
John xviL 12. Woe to that man when Christ shall return "with a JS^on in- 
ventus ! What can the shepherd do but seek? Nolunt inveniri, they wiU. 
not be found. What the channer but charm ? Nolunt incantari, they will 
not be charmed. What the suitor but woo '? Nolunt desponsari, they will 
not be espoused to Christ. What the ambassador but beseech? JVolunt 
exorari, they wiU not be entreated. What then remains ? ' He that will be 
unjust, let him be unjust still : and he that will be filthy, let him be filthy 
stUl,' Rev. xxii. 11. If we will not be found of him when he seeks us, he 
will not be found of us when we seek him. ' They shall seek me early, but 
they shall not find me,' Prov. i. 28. QiicesUus contemnet, qui qucerens con- 
temniiur, — He was despised when he sought, and wiU despise when he is 
sought to. 

Three vicious sorts of men are here culpable. First, some skidk virhen 
Christ seeks. K there be any bush in paradise, Adam will thrust his head 
into it. If there be any hole of pretence, Saul will there buiTow his rebel- 
lion. If Gehazi can shadow his bribery with a he, EUsha shall not find him. 
When the sun shines, every bird comes forth ; only the owl will not be found. 
These birds of darkness cannot abide the light, ' because their deeds are evil,' 
John iii. 19. Thus they play at all-hid with God, but how foolishly ! Like 
that beast that having thrust his head in a bush, and seeing nobody, thinks 
nobody sees him. But they shall find at last that not holes of mountains or 
caves of rocks can conceal them, Rev. vL 16. 

Secondly, Others play at fast and loose with God ; as a man behind a 
tree, one while seen, another while hid. In the day of prosperity they are 
hidden ; only in affliction they come out of their holes. As some beasts are 
driven out of their burrows by pouring in scalding water ; or as Absiilom 
fetched Joab, by settuig ' on fire his barley-fields,' 2 Sam. xiv. 30. These 
are found on the Sunday, but lost aU the week. Like the devil, they stand 
among the sons of God, yet devour the servants of God ; as Saul at one 
time prophesied with the prophets, and at another time massacred them. 
Christ calls them to a banquet of prosperity, they cry Hie sumus, We are 
here ; but if Satan (in their opuiion) ofier them better cheer, Tili sumus, We 
are for thee. 



218 THE LOST AEE FOUND. [SeRMON XXXVIIL 

Thirdly, Others being lost, and hearing the seeker's voice, go further from 
him. These are wolves, not sheep. The * sheep hear his voice,' and come ; 
the wolf hears it, and flies. The nearer salvation comes to them, the further 
they run from it. Because England tenders them the gospel, they wUl run 
as far as Rome for damnation. 

Christ came to seek the lost sheep : Luke xv., he found it, he laid it on 
his shoulders, and he rejoiced. In his life he seeks the sinner tUl he find 
him. In his death he lays him on his shoulders, bearing his sins in his body 
on the cross. In his resurrection he rejoiced for him. In his ascension he 
opens the door of heaven, and brings him home. V€7iit et invenit, — he comes 
to seek, and he seeks to save ; which is the next point : — 

4. ' To save.' Ecce pietatem, behold his goodness. Herod sought Christ 
ad interituin, to kill him; Christ seeks vis ad salutem, to save its. ' This is 
a faithful saying, and worthy of all acceptation, that Jesus Christ came into 
the world to save sinners,' 1 Tim. i. 15. Yield to be found, if thou wilt 
3deld to be saved. There is nothing but good meant thee in this seeking. 

Vidimics et testamur, &c., — ' We have seen, and do testify, that the Father 
sent the Son to be the Saviour of the world,' 1 John iv. 14. The fishermen's 
riddle was : Those we could not find we kept ; those we found we lost. But 
Christ's course is otherwise: whom he finds he saves; whom he finds not ape 
lost for ever. It was a poetical speech, Amare et sajyere vix conceditur diis, 
— To love and to be wise seldom meet. They are met in Christ ; he did 
love us — suscepit naturam, he became man; he was wise — occidit 2^£ccatum, 
he killed sm. In love he seeks us, in wisdom he saves us : here was amare 
et sa^yere. This sweet and comfortable note I must leave to your medita- 
tions; my speech must end his saving, though of his salvation there be no 
end. Parvum est servare honos, — It is a small thing to save those that are 
in no danger of spilling; therefore, lastly, look to the object : — 

5. 'The lost.' There ecce potestatem, behold his power. He is that 
' strongest man ' that unbound us from the fetters of sin and Satan. Fortis- 
simus; for ccetera excellit, ccetera expellit, — he excels the rest, he expels the 
rest. He had need be powerful, that redeems so weak man from the hands 
of so strong enemies. Magnus venit medicus, quia magnus jacehat cegrotus. 
The whole world was sick ; there had need be a great physician, for there 
was a great patient. Lo, where wretchedness lies at the foot of goodness : 
ecce miserum ante misericordern,. What but infinite miseiy should be the fit 
object of infinite mercy ! 

Here was then the purpose of Christ's coming : to ' seek the lost,' to recall 
wanderers, to heal the sick, to cleanse the leprous, to revive the dead, to save 
sinners. He 'came not to call the righteous, but sinners to repentance,' 
Matt. ix. 13; he leaves 'the ninety-nine in the wilderness, to seek the lost 
sheep,' Luke xv. Whether it be ineant of the just angels in heaven, (as 
Ambrose, Chrysostoin, Hilary, Euthymius think;) or those that thought 
themselves just, (as Bucer and Ludolphus,) the scribes and Pharisees, that 
presumed they needed no repentance ; — he embraceth publicans and sinners, 
that confess themselves sick, and lacking a physician; sinful wretches, and 
needing a Saviour. 

Those worldlings in the gospel have better cheer at home ; what care they 
for Christ's supper? It is the dry ground that thinks well of rain, the 
hungry soul that is glad of sustenance. The mercy of God falls most wel- 
come on the broken spirit. They that feel themselves miserable, and that 
they stand in need of every drop of his saving blood, to those it runs fresh 
and sweet. They that feel themselves lost are found. They are least of all 



Luke XIX. 10.] the lost are found. 219 

lost that think themselves lost; they are nearest to their health that are most 
sensible of their sickness. These he seeks, these he saves : to these nascens 
se dedit in socium, convescens in cihum, moriens in 2^^'^tium, regnans in 
frceTnium* — iu his birth he became their companion, in his Ufa their food, 
in his death their redemption, in his glory their salvation. 

' Lost !' But where was man lost ? There are diverse losing-places : — 

(1.) A garden of delights: and there the first man lost himself, and all us. 
In a garden therefore our Saviour found us again. We were lost in a garden 
of rest ; we are found in a garden of trouble. The serpent could never take 
the hare, (he was too light-footed for him,) till he found him sleeping in a 
garden of sweet flowers, under which the serpent lay hidden. Whilst man 
not only surfeits on pleasures, but sleeps in them, Satan, that old serpent, 
wounds him to death. 

(2.) A wUderness is a place able to lose us : and that is this world, a wide 
and wild forest; many lost in it. We read of a rich man, Luke xii., that lost 
himself in one corner of this wilderness, his very bams. Strange, to be lost 
in a bam ; and yet how many lose themselves in a less room, their counting- 
house ! The usurer hath there lost his soul, and no man can find it. It is 
fio long wrapped up among his bonds, till Satan take the forfeit. The de- 
populator takes a larger field to lose his soul in ; and to make sure work that 
grace may never find it, he hedges and ditches it in. 

(3.) Another losmg-place is a labyrinth or maze. In the orchard of this 
world the god of it hath made a labyrinth, which St John describes, ' The 
lust of the flesh, the lust of the eyes, and the pride of life,' 1 Epist. ii. 16. 
The entrance hereinto is easy, as you have seen in that emblem of surety- 
ship, the Horn : a man goes gently in at the butt end, but comes hardly out 
at the buckle; the coming forth is difiicult. It is so fuU of crooked mean- 
ders, winduigs, and turnings, out of one sin into another, — from consent to 
delight, from delight to custom, from custom to impenitency, — that in this 
labyrinth men soon grow to a maze, and know not how to be extricated : 
Labyrinthus, quasi labor intus. The wicked 'weary themselves in the ways 
of destmction,' Wisd. v. 7. 

' Lust of the flesh, lust of the eyes, pride of life.' Hwc tria pro trino 
Numine mtmdus hahet, — This is the trinity the world worships. 

' Lust of the flesh.' The adulterer loseth himself in the forbidden bed : 
Inter viamillas perditur, — He is lost between the breasts of a harlot. He 
that seeks for him must, as the pursuivant for the Seminaiy, not forbear the 
mistress's bed to find him. 

' Lust of the eyes.' Ahab casts a covetous eye at Naboth's vineyard, 
David a lustful eye at Bathsheba. The eye is the pulse of the soul : as phj-- 
sicians judge of the heart by the pulse, so we by the eye ; a rolling eye, a 
roving heart. The good eye keeps minute-time, and strikes when it should; 
the lustful crotchet-time, and so puts all out of tune. 

' Pride ' has lost as many as any her fellow-devils. They say she was born 
in heaven, and being cast down, wandered u^ion earth, where a woman took 
her in; and there she hath dwelt ever since. Indeed, Isa. iii., the shop of 
pride is the woman's wardrobe; in this wardrobe many souls, both of women 
and men too, are lost. The common study is new fiishions; but it is an ill 
fashion thus to lose the soul. 

If we would get out of this maze, we must, as God warned the wise 
men, depart another way. Out of lust Ave must wind forth by chastity, 
out of covctousness by charity, out of pride by humility. Penitence is the 
* Postil. Cathol., cou. ii., Dom. Advent. 



220 THE LOST AKE FOUND. [SeP.MON XXXVIII, 

clue to guide us fortli ; howsoever we came in, we must go out by repent- 
ance. 

(4.) A fourth, losing-place is the multitude of new and strange ways; 
wherein men wander, as Saul after his asses, and ai-e lost There is a way 
to Rome, a way to Amsterdam , a way to the silliness of ignorance, a way to 
the sullenness of arrogance. None of aU these is the way to Zion. In the 
multitude of ways, multitude of souls lose themselves. 

(5.) Lastly, some are lost in the dark vaidt of ignorance, applauding them- 
selves in their blindness, and like bats refusing the sunshine. They have an 
altar, Acts xvii. 23, but it is Ignoto Deo, to an unknown God. Like the 
host of the king of Syria, they are blind, and lost betwixt Dothan and 
Samaria, 2 Kings vi. 19. They may grope, as the Sodomites, for the door 
of heaven; but let not the Pope make them believe that they can find it 
blindfold. Ignorance is not God's star-chamber of light, but the devil's vault 
of darkness. By that doctrine Antichrist fills hell, and his own coffers. 
The light that must bring us out is Jesus Christ, • which lighteth every man 
that Cometh into the world,' John i. 9 ; and his ' word is a lamp unto our 
feet, and a light unto our paths,' Ps. cxix. 105. 

Thus you see there are many places to be lost in, but one way to be found ; 
and that is this : ' The Son of man is come to seek and to save that was 
lost.' O Jesus, turn our wandering steps into the narrow way of righteous- 
ness ! Come to us, that we may be sought; seek us, that we may be found; 
find us, that we may be saved ; save us, that we may be blessed, and bless 
thy name for ever ! Amen. 



THE WHITE DEVIL; 

OB, 

THE HYPOCRITE UNCASED, 

m A SERMON PREACHED AT PAUL'S CROSS, MARCH 7, 1612. 



This he said, not that he cared for the poor ; hut hecause he was a thief, and 
had the hag, and hare what was put therein. — John XII. 6. 

I AM to speak of Judas, a devil by the testimony of our Saviour, — ' Have I 
not chosen you twelve, and one of you is a devil ? ' John vi. 7, — ^yet so trans- 
formed into a show of sanctimony, that he who was a devil in the knowledge 
of Christ seemed an angel in the deceived judgment of his fellow-apostles. 
A devil he was, black within and full of rancour, but white without, and 
skinned over with hypocrisy; therefore, to use Luther's word, we will call 
him the * white devil,' Even here he discovers himself, and makes good this 
title. Consider the occasion thus : — 

Christ was now at supper among his friends, where every one shewed him 
several kindness ; among the rest, Mary pours on him a box of ointment. 
Take a short view of her affection : — (1.) She gave a precious unction, spike- 
nard; Judas valued it at three hundred pence, which (after the best compu- 
tation) is with us above eight pounds; as if she could not be too prodigal m 
her love. (2.) She gave him a whole pound, ver. 3 : she did not cut him 
out devotion by piecemeal or remnant, nor serve God by the ounce, but she 
gave all : for quality, precious; for quantity, the whole pound. Oh that our 
service to God were answerable ! We rather give one ounce to lust, a second 
to pride, a third to malice, &c., so dividing the whole pound to the devil : 
she gave all to Christ. (3.) To omit her anointing his feet, and wiping them 
with the hairs of her head ; wherein her humility and zeal met : his feet, as 
unworthy to touch his head ; with her hairs, as if her chief ornament was 
but good enough to honour Christ withal, the beauty of her head to serve 
Christ's feet. ' She brake the box,' tanqvam ebria, amove, and this of no 
worse than alabaster, that Christ might have the last remaining drop : and 
the whole house was filled with the odour;' at this repines Judas, pre- 



222 THE WHITE DEVIL, [SeRMON XXXIX. 

tending the poor, for he was ' white ; ' intending his profit, for he was a 
'devil.' 

The words contain in them a double censure: — I. Judas's censure of 
Mary ; this repeatingly folded up : e/Vs ds touto, ' he said thus,' with refer- 
ence to his former words, ver. 5, ' Why was not this,' &c. II. God's censure 
of Judas: this partly, 1. Negative, 'he cared not for the poor;' to convince 
his hypocrisy, that roved at the poor, but levelled at his profit ; like a ferry- 
man, looking toward charity with his face, rowing toward covetousness 
with his arms. 2. Affirmative, demonstrating, (1.) His meaning, 'he was a 
thief ; ' (2.) His means, ' he had the bag ; ' (3.) His maintenance, ' he bare 
what was given, or put therein.' 

I. In Judas's censure of Mary, many things are observable, to his shame, 
our instruction ; and these, 1. Some more general ; 2. Some more special 
and personal; all worthy your attention, if there wanted nothing in the de- 
liverance, 

1. Observe that St John lays this fault on Judas only; but St Matthew, 
chap. xxvi. 8, and Mark, chap. xiv. 4, charge the disciples with it, and 
find them guilty of this repining ; and that (in both, ayavaxTOuvrsg) not with- 
out indignation. This knot is easily untied : Judas was the ringleader, and 
his voice was the voice of Jacob, all charitable ; but his hands were the hands 
of Esau, rough and injurious. Judas pleads for the poor ; the whole synod 
likes the motion well, they second it with their verdicts, their words agree ; 
but their spirits differ. Judas hath a further reach : to distil this ointment 
through the lembic of hypocrisy into his own purse; the apostles mean 
plainly : Judas was malicious against his Master ; they simply thought the 
poor had more need. So sensible and ample a diff"erence do circumstances 
put into one and the same action : presumption or weakness, knowledge or 
ignorance, simplicity or craft, do much aggravate or mitigate an offence. The 
apostles consent to the circumstance, not to the substance, setting, as it were, 
their hands to a blank paper: it was in them pity rather than piety; in 
Judas neither pity nor piety, but plain perfidy, an exorbitant and transcend- 
ent sin, that would have brought innocence itself into the same condemna- 
tion ; thus the aggregation of circumstances is the aggravation of offences. 
Consider his covetise, fraud, malice, hypocrisy, and you will say his sin was 
monstrous ; sine modo, like a mathematical line, divisibilis in semper divisi- 
Ulia, — infinitely divisible. The other apostles receive the infection, but not 
into so corrupted stomachs, therefore it may make them sick, not kiU them : 
sin they do, but not unto death. It is a time rule even in good works : 
Finibus, 7ion ojiciis, disce^mendoe sunt virtutes d, vitiis, — Virtues are discerned 
from \aces, not by their offices, but by theu' ends or intents : neither the out- 
ward form, no, nor often the event, is a sure rule to measure the action by. 
The eleven tribes went twice, by God's special word and warrant, against 
the Benjamites, yet in both assaults received the overthrow. Cum Pater 
Filium, Christus corpus, Judas Dominum, res eadem, non causa, non intentio 
opera7itis* — When God gave his Son, Christ gave himself, Judas gave his 
Master; here was the work, not the same cause nor intention in the workers. 
The same rule holds proportion in offences : here they all sm, the apostles 
in the imprudence of their censure, Judas in the impudence of his rancour. 

I might here, first, lead you into the distinction of sins ; secondly, or tra- 
verse the indictment with Judas, whereby he accuseth Mary, justifying her 
action, convincing his slander; thirdly, or discover to you the foulness of 
raah judgment, which often sets a rankling tooth into virtue's side ; often 

*Aug. 



John XIL 6.] the -white devil. 223 

calls charity herself a harlot, and a guilty hand throws the first stone at 
innocence, John viii. 7. 

But that which I fasten on is the power and force of example. Judas, 
with a false weight, set all the wheels of their tongues agoing : the steward 
hath begun a health to the poor, and they begin to pledge him round. 
Authority shews itself in this, to beget a likeness of manners : Tutum est 
peccare mitoribus illis, — It is safe sinning after such authors ; if the steward 
say the word, the fiat of consent goes round. Imperio maximus, exemplo 
•major, — He that is greatest in his government is yet greater in his precedent. 
A great man's livery is countenance enough to keep drunkenness from the 
stocks, whoredom from the post, murder and stealth from the gallows : such 
double sinners shall not escape with single judgments ; such leprous and 
contagious spirits shall answer to the justice of God, not only for their own 
sins, but for all theirs whom the pattern of their precedency hath induced 
to the like. To the like, said I? nay, to worse; for if the master drink cid 
plenitudinem, to fulness, the servant will ad ebrietatem, to madness; the 
imitation of good comes, for the most part, short of the pattern, but the imi- 
tation of ill exceeds the example. A great man's warrant is like a charm o? 
spell, to keep quick and stirring spirits within the circle of combmed mis- 
chief, a superior's example is like strong or strange physic, that ever works 
the servile patients to a likeness of humours, of affections : thus when the 
mother is a Hittite, and the father an Amorite, the daughter seldom proves 
an Israelite, Ezek. xvi. 45. Regis ad exemplum toius comjMnitur orbis, — 
Greatness is a copy, which every action, every affection strives to write after. 
The son of Nebat is never without his commendation following him, ' he 
made Israel to sin,' 1 Kings xv. 30, and xvi. 15. The imitation of our 
governors' manners, fashion, vices, is styled obedience : if Augustus Caesar 
loves poetry, he is nobody that cannot versify; now, saith Horace, 

* Scribimua indocti, doctique poemata passim.' 

When Leo lived, because he loved merry fellows, and stood well-affected 
to the stage, all Eome swarmed with jugglers, singers, players. To this, I 
think, was the proverb squared : Confessor Papa, confessor j^ojndus, — If the 
Pope be an honest man, so will the people be. In vidgus manant exempla 
regentum.'^ The common people are like tempered wax, whereon the vicious 
seal of greatness makes easy impression. It was a custom for young gentle- 
men in Athens to play on recorders ; at length Alcibiades, seeing his blown 
cheeks in a glass, threw away his pipe, and they all followed him. Our 
gallants, instead of recorders, embrace scorching lust, staring pride, stagger- 
ing drunkenness, till their souls are more blown than those Athenians' cheeks. 
I would some Alcibiades would begin to throw away these vanities, and all 
the rest would follow him. Thus spreads example, lilce a stone thrown into 
a pond, that makes circle to beget circle, till it spread to the banks. Judas's 
train soon took fire in the suspectless disciples ; and Satan's infections shoot 
through some great star the influence of damnation mto the ear of the com- 
monalty. Let the experience hereof make us fearful of examples. 

Observe, that no society hath the privilege to be free from a Judas ; no, 
not Christ's college itself : ' I have chosen you twelve, and behold one of you 
is a devil ;' and this no worse man than the steward, put in trust with the 
bread of the prophets. The synod of the Pharisees, the convent of monks, 
the consistory of Jesuits, the holy chair at Piome, the sanctified parlour at 
Amsterdam, is not free from a Judas. Some tares will shew that * the«erh 

* Cypr. 



224 THE WHITE DEVIL. [SfiRMON XXXIX. 

vious man' is not asleep. They hear him preach that 'had the words of 
eternal life,' John vi. 68 ; they attend him that could ' feed them with mira- 
culous bread,' ver. 51 ; they followed him that could * quiet the seas and 
control the winds,' Matt. xxvi. ; they saw a precedent in whom there was 
no defect, no default, no sin, no guUe ; yet, behold, one of them is a hypo- 
crite, an Iscariot, a devil. Wliat ! among saints ? * Is Saul among the 
prophets V 1 Sam. x, 12. Among the Jews, a wicked publican, a dissolute 
soldier, was not worth the wondering at : for the publicans, you may judge 
of their honesty when jom always find them coupled with harlots m the 
Scripture ; for the soldiers, (that robed Christ in jest, and robbed him in 
earnest,) they were irreligious ethnics ; but amongst the sober, chaste, pure, 
precise Pharisees, to find a man of sin was held uncouth, monstrous. They 
run from their wits, then, that run from the church because there are Judases. 
Thus it will be till the great Judge with his fan shall ' purge his floor,' Matt, 
iii. 12 ; till the ' angels shaU carry the wheat into the barn of glory,' Matt, yiii- 
30. Until that day comes, some rubbish will be in the net, some goats amongst 
the sheej), some with the mark of the beast in the congregation of saints ; 
an Ishmael in the family of Abraham ; one without his wedding garment at 
the marriage-feast ; among the disciples a Demas, among the apostles a 
Judas. — Thus generally. 

2. — (1.) Observe : Judas is bold to reprove a lawful, laudable, allowable 
work : ' he said thus.' I do not read him so peremptory in a just opportunity. 
He could swallow a gudgeon, though he kecks at a fly ; he could observe, 
obey, flatter the compounding Pharisees, and thought he should get more by 
licking than by biting ; but here, because his mouth waters at the money, his 
teeth rankle the woman's credit, for so I find malignant reprovers styled : 
corrodunt, oion corrigunt; correptores, immo corruptores, — they do not mend, 
but make worse ; they bite, they gnaw. Thus was Diogenes surnamed Cynic 
for his snarling : conviciorum canis, the dog of reproaches. Such forget that 
monendo 2)h(s, quam minando possumus, — mercies are above menaces. Many 
of the Jews, whom the thunders of Sinai, terrors of the law, humanas mo- 
tura tonitriia mentes, moved not, John Baptist wins with the songs of Zion. 
Judas could feign and fawn, and fan the cool wind of flattery on the burn- 
ing malice of the consulting scribes. Here he is hot, sweats and swells 
without cause ; either he must be unmerciful or over-merciful ; either wholly 
for the reins, or all upon the spur. He hath soft and silken words for his 
Master's enemies, coarse and rough for his friends ; there he is a dumb dog 
and finds no fault, here he is a barking cur and a true man instead of a thief; 
he was before an ill mute, and now he is a worse consonant : but as Pierius's 
ambitious daughters were turned to magpies for correcting the Muses,* so 
God justly reproves Judas for unjustly reproving Mary. Qui mittit in altum 
lapidem, recidet in caput ejus,f — A stone thrown up in a rash humour falls 
on the thrower's head, to teach him more wisdom. He that could come to 
the Pharisees, (like Martial's parrot, %a/^£, or like Jupiter's priests to Alexan- 
der with a Jove sate,) commending their piety, which was without mercy, 
here condemns mercy, which was true piety and pity. 

I coidd here find cause to praise reprehension : if it be reasonable, season- 
able, well-grounded for the reprover, well-conditioned for the reproved. I 
would have no profession more wisely bold than a minister's, for sin is bold, 
yea, saucy and presumptuous. It is miserable for both, when a bold sinner 
and a cold priest shall meet ; when he that should lift up his voice like 
a trumpet doth but whisper through a trunk. Many men are dull beasts 
* Ovid. Metam., lib. ii. f lerom. ad Rust. monacL 



John XII. 6.] the white devil. 225 

without a goad, blind Sodomites without a guide, deaf adders and idols 
without ears, forgetful, like Pharaoh's butler, without memories : our con- 
nivance is sinful, our sUence baneful, our allowance damnable. Of sin, 
neither the fathers, factors, nor fautors are excusable ; nay, the last may be 
worst, whiles they may, and will not help it, Rom. xiii. 2. Let Rome have 
the praise without our envy or rivality : Peccatis Roma patrociniian est. 
Sodomy is licensed, sins to come pardoned, drunkenness defended, the stews 
maintained, perjury commended, treason commanded. As sinful as they 
think us, and we know ourselves, we would blush at these. Nihil interest, 
sceleri an faveas, an illud facias, — There is little difference between permis- 
sion and commission, between the toleration and perpetration of the sin : 
he is an abettor of the evil that may and will not better the evil. Amici 
vitia, si feraSyfacis tua. Thy unchristian sufferance adopts thy brother's 
sins for thine own, as children of thy fatherhood. Of so great a progeny is 
many a sin-favouring magistrate ; he begets more bastards in an hour than 
Hercules did in a night ; and, except Christ be his friend, God's sessions \\t11 
charge him with the keeping of them all. No private man can plead exemp- 
tion from this duty, for amicus is animi custos, — he is thy friend that brings 
thee to a fair and free end. Doth human charity bind thee to reduce thy 
neighbour's straying beast, and shall not Christianity double thy care to his 
erring soul ? Cadit asina, et est qui sublevet ; perit anima, non est qui reco- 
gitet, — The fallen beast is lifted up, the burdened soul is let sink under her 
load. 

(2.) Observe his devilish disposition, bent and intended to stifle goodness 
in others, that had utterly choked it in himself. Is the apostle Judas a hin- 
derer of godliness ? Surely man hath not a worse neighbour, nor God a 
worse servant, nor the devil a better factor, than such a one : an jiEsop's dog, 
that because he can eat no hay himself, lies in the manger and will not suffer 
the horse. He would be an ill porter of heaven-gates, that having no lust 
to enter himself, will not admit others ; as Christ reproved the lawyers, Luke 
xi. 52. They are fruitless trees that cumber the ground, chap. xiii. 7 ; 
cockle and darnel, that hinder the good corn's growth ; malicious devils, 
that plot to bring more partners to their own damnation, as if it were ali- 
quid socios habuisse doloris, — some ease to them to have fellows in their 
misery. 

Let me pant out a short complaint against this sin : dolendum a medico, 
quod non delendum a inedicina, — we may bewail where we cannot prevail. 
The good old man must weep, though he cannot drive away the disease of 
his chUd with tears. Thou that hinderest others from good works, makest 
their sins thine, which, I think, thou needest not do, for any scarcity of thine 
own ; whiles thou temptest a man to villany, or withstandest his piety, thou 
at once puUest his sins and God's curse on thee. For the author sins more 
than the actor, as appears by God's judgment in paradise, Gen. iiL 14, <kc., 
where three punishnients were inflicted on the serpent, as the original plot- 
ter ; two on the woman, as the immediate procurer ; and but one on Adam, 
as the party seduced. Is it not enough for thee, Judas, to be a villain 
thyself, but thou must also cross the piety of others 1 Hast thou spoiled 
thyself, and wouldst thou also mar Mary ? 

(3.) Nay, observe : he would hinder the works of piety through colour of 
the works of charity, diverting Mary's bounty from Christ to the poor, as if 
respect to man should take the wall of God's service. Thus he strives to set 
the two tables of the law at war, one against the other ; both which look to 
God's obedience, as the two cherubimsto the mercy-seat, Exod. xxy. 20; and 

VOL. IL p 



226 THE WHITE DEVIL. [SeKMON XXXIX. 

the catholic Christian hath a catholic care. I prefer not the laws of God 
one to the other : ' one star here differs not from another star in glory.' Yet 
I know the best distinguisher's caution to the lawyer : ' This is the com- 
mandment, and the other is (but) like unto it,' Matt. xxii. 38, 39. Indeed 
I would not have sacrifice turn mercy out of doors, as Sarah did Hagar ; 
nor the fire of zeal drink up the dew and moisture of charity, as the fire froia 
heaven dried up the water at Elijah's sacrifice, 1 Kings xviii. 38 ; neither 
would I that the precise observation of the second table should gild over the 
monstrous breaches of the first. Yet I have heard divines (reasoning this 
point) attribute this privilege to the first table above the second : that God 
never did (I wiU not say, never could) dispense with these commandments 
which have himself for their proper and immediate object. For then (say 
they) he should dispense against himself, or make himself no God, or more. 
He never gave allowance to any to have another god ; another form of wor- 
ship) ; the honour of his name he wiU not give to another ; nor suffer the 
profaner of his holy day to escape unpunished. For the second table, you 
have read him commanding the brother ' to raise up seed to his brother,' 
Deut. XXV. 5, notwithstanding the law, ' Thou shalt not commit adul- 
tery,' Matt. xii. 24 ; commanding the Israelites to rob the Egyptians, Exod. 
xi. 2, without infringing the law of stealth; aU this without wrong, for 
* the earth is his, and the fulness thereof ! ' Thou art a father of many chil- 
dren : thou sayest to the younger, ' Sirrah, wear you the coat to-day which 
your other brother wore yesterday ;' who complains of wrong? We are all 
(or, at least, say we are all) the children of God : have earthly parents a 
greater privilege than our heavenly ? If God then have given dispensation 
to the second table, not to the first, the observation of which (think you) 
best pleaseth him ? 

Let not then, O Judas, charity shoulder out piety ; nay, charity will not, 
cannot ; for ' faith worketh by love,' Gal. v. 6. AJacl love never dined in a 
conscience where faith had not first broken her fast. Faith and love are 
like a pair of compasses; whilst faith stands perfectly fixed in the centre, 
which is God, love walks the round, and puts a girdle of mercy about the 
loins. There may indeed be a show of charity without faith, but there can 
be no show of faith without charity." Man judgeth by the hand, God by the 
heart. 

Hence our policies in their positive laws lay severe punishments on 
the actual breaches of the second table, leaving most sins against the first 
to the hand of the almighty justice. Let man's name be slandered, currai 
lex, ' the law is open,' Acts xix. 38 ; be God's name dishonoured, blas- 
phemed, there is no punishment but from God's immediate hand. Carnal 
fornication speeds, though not ever bad enough, yet sometimes worse than 
spiritual, which is idolatry. Yet this last is majus adulterlum, the greater 
adultery ; because non ad alteram mtdierem, 1 Cor. vi. 15, sed ad alterum 
Deum, Hos. ii. 2, — it is not the knitting of the body to another woman, but 
of the soul to another God. The poor slave is convented to the spiritual 
court, and meets with a shrewd penance for his incontinence; the rich 
nobleman, knight, or gentleman, (for Papists are no beggars,) breaks the com- 
missary's cords as easily as Samson the Philistine's withs, and puts an ex- 
communication in his pocket. All is answered : ' Who knows the spirit of 
man, but the spirit of man ? ' and, ' He stands or falls to liis own master,' 
Kom. xiv. 4. Yet again, who knows whether bodily stripes may not procure 
spiritual health, and a seasonable blow to the estate may not save the soul 
* in the day of the Lord Jesus 2' 1 Cor. v. 5. Often detrimentum pecuniae et 



John XII. 6.] the white devil. 227 

sanitatis ; "propter honum. aninioe* a loss to the purse, or a cross to the 
corpse, is for the good of the conscience. Let me then complain, are there 
no laws for atheists, that would scrape out the deep engraven characters of 
the soul's eternity out of their consciences, and think their souls as vanish- 
ing as the spirits of dogs; not contenting themselves to lock up this damned 
persuasion in their own bowels, but belching out this unsavoury breath to the 
contagion of others ? Witness many an ordinary that this is an ordinary 
custom ; that in despite of the oracles of heaven, the prophets, and the 
secretaries of nature, the philosophers, would enforce that either there is no 
God, or such a one as had as good be none : nominal protestants, verbal 
neuters, real atheists. Ai'e there no laws for image- worshippers, secret friends 
to Baal, that eat with us, sit with us, play with us, not pray with us, nor for 
us, unless for our ruins 1 Yes, the sword of the law is shaken against them : 
alas, that but only shaken ! But cither their breasts are invulnerable, or 
the sword is obtuse, or the strikers troubled with the palsy and numbness 
in the arms. Are there no laws for blasphemers, common swearers, whose 
constitutions are so ill-tempered of the four elements, that they take and 
possess several seats in them : all earth in their hearts, all water in their 
stomachs, all air in their brains, and (saith St James) all fire in their tongues, 
James iii. G ; they have heavy earthen hearts, watery and surfeited stomachs, 
light, airy, mad brains, fiery and flaming tongues. Are there no laws to com- 
pel them on these days, that ' God's house may be filled 1 ' Luke xiv. 23 ; no 
power to bring them from the 'puddles to the springs?' Jer. ii. 13; from walk- 
ing the streets, sporting in the fields, quaffing in taverns, slugging, wantonismg 
on couches, to watch with Christ 'one hour in his house of prayer?' Matt. 
sxvi. 40. Why should not such blisters be lanced by the knife of authority, 
which wiU else make the whole body of the commonwealth, though not in- 
curable, yet dangerously sick ? I may not seem to prescribe, give leave to 
exhort : 7ion est mece kumilitatis didare vohis, &c.t It suits not with my 
mean knowledge to direct you the means, but with my conscience to rub 
your memories. Oh, let not the pretended equity to men countenance out 
our neglect of piety to God ! 

(4.) Lastly, observe his unkindness to Christ. What, Judas, grudge thy 
Master a little unction ! And, which is yet viler, from another's purse ! 
With what detraction, derision, exclamation, wouldest thou have permitted 
this to thy fellow-servant, that repinest it to thy Master ! How hardly had 
this been derived from thy own estate, that didst not tolerate it from Mary's ! 
What ! Thy Master, that honoured thee with Christianity, graced thee with 
apostleship, trusted thee with stewardship, wilt thou deny him this courtesy, 
and without thine own cost ? Thy Master, Judas, thy Friend, thy God, and, 
yet in a sweeter note, thy Saviour, and canst not endure another's gratuital 
kindness towards him ? Shall he pour forth the best unction of his blood, 
to bathe and comfort thy body and soul, and thou not allow him a little re- 
fection ? Hath Christ hungered, thii-sted, fainted, sweated, and must he in- 
stantly bleed and die, and is ho denied a little unction? and dost thou, Judas, 
grudge it 1 It had come more tolerably from any mouth : his friend, his 
follower, his professor, his apostle, his steward 1 Unkind, unnatural, unjust, 
unmerciful Judas. 

Nay, he terms it no better than waste and a loss : E/j r/ ;) acrwXs/a 

aiir^j ; Ad quid perdiiio hcec ? — ' Why is this waste? ' Matt. xxvi. 8. What, 

lost and given to Jesus ! Can- there be any waste in the creature's due 

service to the Creator? No; pietas est proprictate sumptusfacere,X — this is 

* Th. Aquin. t Bern. t TertuL Apo. 39. 



228 THE WHITE DEVIL, [SeRMON XXXIX. 

godliness, to be at cost with God : therefore our fathers left behind them 
deposita j^ietatis, pledges, evidences, sure testimonies of their reUgion, in 
honouring Christ with their riches ; I mean not those in the days of Po- 
pery, but before ever the locusts of the Papal sea made our nation drunk 
with that enchanted cup. They thought it no waste either nova constmere, 
aut Vetera conservare, — to buUd new monuments to Christ's honour, or to 
better the old ones. We may say of them, as Eome bragged of Augustus 
Caesar : Quce invenerunt lateritia, reliquenmt marmorea, — What they found 
of brick, they left of marble ; in imitation of that precedent in Isaiah, 
though with honester hearts : ' The bricks are fallen down, but we wiU 
build with, hewn stones. The sycamores are cut down, but we will change 
them into cedars,' chap, ix, 10, In those days charity to the church was not 
counted waste. The people of England, devout like those of Israel, cried 
one to another, Afferte, Bring ye into God's house ; till they were stayed 
with a statute of mortmain, like Moses's prohibition, ' The people bring too 
much,' Exod, xxxvi, 6. But now they change a letter, and cry, Avferte, 
take away as fast as they gave ; and no inhibition of God or Moses, gospel 
or statute, can restrain their violence, till the alabaster-box be as empty of 
oil as their own consciences are of grace. We need not stint your devotion, 
but your devoration ; every contribution to God's service is helcl waste : Ad 
quid 2-)erditio hcec ? Now any required ornament to the church is held 
waste ; but the swallowing down, I say not of ornaments, as things better 
spared, but of necessary maintenance, tithes, fruits, oflferings, are all too 
little. Gentlemen in these cold countries have very good stomachs ; they 
can devour, and digest too, three or four plump parsonages. In Italy, Spain, 
and those hot countries, or else nature and experience too lies, a temporal 
man cannot swallow a morsel or bit of spiritual preferment, but it is re- 
luctant in his stomach, up it comes again. Surely these northern countries, 
coldly situate, and nearer to* the tropic, have greater appetites. The Afri-, 
cans think the Spaniards gluttons ; the Spaniards think so of the French- 
men ; Frenchmen, and all, think and say so of Englishmen, for they can de- 
vour whole churches; and they have fed so liberally, that the poor 
servitors, (ashamed I am to call them so,) the vicars, have scarce enough left 
to keep life and soul together : not so much as sitis et fames et fiigora 
poscuntjf — the defence of hunger, and thirst, and cold, requires. Your 
fathers thought many acres of ground well bestowed, you think the tithe 
of those acres a waste. Oppression hath played the Judas with the church, 
and because he would prevent the sins incurable by our fulness of bread, 
hath scarce left us bread to feed upon, Daniel's diet among the lions, or 
Elias's in the wUderness. I wUl not censure you in this, ye citizens ; let it 
be your praise, that though you ' dwell in ceiled houses' yourselves, * you let 
not God's house lie waste,' Hag. i. 4 ; yet sometimes it is found that some 
of you, so careful in the city, are as negligent in the country, Avhere your 
lands lie ; and there the temples are often the ruins of your oppression, 
TYionumenta rapince; your poor, undone, blood-sucked tenants, not being 
able to repair the windows or the leads, to keep out rain or birds, f If a 
levy or taxation would force your benevolence, it comes malevolently from 
you, with a ' Why is this waste V Raise a contribution to a lecture, a col- 
lection for a fire, an alms to a poor destitute soul, and lightly there is one 
Judas in the congregation to cry, A d quid perditio hcec ? — ' Why is this waste V 
Yet you will say, if Christ stood in need of an unction, though as costly as 

* Further from.— Ed. t Juven. Sat. 14. 

:J: ' Canescunt turpi templa relicta situ.' — Ovid. 



John XII. 6.] the white devil. 229 

Mary's, you would not grudge it, nor think it lost. Cozen not yourselves, ye 
hypocrites ; if ye will not do it to his church, to his poor ministers, to his 
poor members, neither would you to Christ, Matt. xxv. 40; if you clothe 
not them, neither would you clothe Christ if he stood naked at your doors. 
Whiles you count that money lost which God's service receiveth of you, 
you cannot shake away Judas from your shoulders. What would you do, if 
Christ should charge you, as he did the young man in the gospel, ' Sell all, 
and give to the poor,' Matt. xix. 21, that think superfluities a waste? Oh, 
durus sermo ! — a hard sentence ! Indeed, ' a cup of cold water,' Matt. x. 42, 
is bounty praised and rewarded, but in them that are not able to give more ; 
' the widow's two mites' are accepted, because all her estate, Luke xxi. 4. 
If God thought it no waste to give you plenty, even all you have, think it 
no waste to return him some of his own. Think not the oil waste which 
you pour into the lamp of the sanctuary, Exod. xxv. 6 ; think not the bread 
waste which you cast on the waters of adversity, Eccles. xi. 1 ; think nothing 
lost whereof you have feoffed God in trust. But let me teach you soberly 
to apply this, and tell you what indeed is waste : — 

(1.) Our immoderate diet, — indeed not diet, for that contents nature, but 
surfeit, that overthrows nature, — this is waste. Plain Mr Nabal, 1 Sam. xxv. 
36, made a feast like a prince. Dives, Luke xvi., hath no other arms to 
prove himself a gentleman, but a scutcheon of these three colours : first, he 
had money in his purse, he was rich ; secondly, he had good rags on his 
back, clothed in purple ; thirdly, dainties on his table, he fared deliciously, 
and that every day : this was a gentleman without heraldry. It was 
the rule, ad aUmenta, uf ad medicamenta, — to our meat as to our medi- 
cine : man hath the least mouth of all creatures, mahim non imitari, quod 
sumus. Therefore it is ill for us not to imitate that which we are ; not to 
be like ourselves. There are many shrewd contentions between the appetite 
and the purse : the wise man is either a neuter or takes part with his purse. 
To consume that at one banquet which would keep a poor man with con- 
venient sustenance all his life, this is waste. But, alas ! our slavery to epi- 
curism is great in these days: mancipia serviunt dominis, doraini cupiditati- 
hus, — servants are not more slaves to their masters, than their masters are 
slaves to lusts. Tmiocreon's epitaph fits many : — 

* Multa bibens, et multa vorans, mala plurima dicens,' &c., — 

He ate much and drank much, and spake much evil. We sacrifice to our 
palates as to gods : the rich feast, the poor fast, the dogs dine, the poor pine ? 
Ad quid pei'ditio Juec ? — ' Why is this waste V 
(2.) Our unreasonable ebrieties : — 

' Tenentque 
Pocula esepe homines, et inumbrant ora coronis.' 

They take their fill of wine here, as if they were resolved, with Dives, they 
should not get a drop of water in hell. Eat, drink, play ; quid aliud sepul- 
chro bovis inscrihi jjoterat ? — what other epitaph could be written on the 
sepulchre of an ox ? Epulomim crateres, sunt epulomtm carceres, — their 
bowls are their bolts ; there is no bondage like to that of the vintage. The 
furnace beguiles the oven, the cellar deceives the buttery; we driuk away 
our bread, as if we would put a new petition into the Lord's jjrayer, and 
abrogate the old : saying no more, with Christ, ' Give us this day our daily 
bread,' but, Give us this day our daily drink; quod non in diem,sed in men- 
sem sufficit, — which is more than enough for a day, nay, would serve a month. 



230 THE WHITE DEVIL. [SeRMON XXXIX. 

Temperance, the just steward, is put out of office ; what place is free from 
these alehouse recusants, that think better of their drinking-room than Peter 
thought of Mount Tabor 1 Bonum est esse hie, — ' It is good being here,' Matt, 
xvii. 4, tihi nee Dens, nee dcemon, — where both God and the devil are fast 
asleep. It is a question whether it be worse to turn the image of a beast 
to a god, or the image of God to a beast ; if the first be idolatry, the last is 
impiety. A voluptuous man is a murderer to himself, a covetous man a thief, 
a malicious a witch, a drunkard a de^il ; thus to drink away the poor's relief, 
our own estate : Ad quid j)erditio lime ? — ' Why is this waste V 

(3.) Our monstrous pride, that turns hospitality into a dumb show : that 
which fed the belly of hunger now feeds the eye of lust ; acres of land are 
metamorphosed into trunks of apparel ; and the soul of charity is transmi- 
grated into the body of bravery : this is waste. We make ourselves the com- 
pounds of all nations : we borrow of Spain, Italy, Germany, France, Turkey 
and all ; that death, when he robs an Englishman, robs all countries. Where 
lies the wealth of England ? In three places : on citizens' tables, in usurers' 
coffers, and ujjon courtiers' backs. God made all simple, therefore, woe to 
these compounded fashions ! God will one day say, Hoc non opus mernn, nee 
imago mea est, — This is none of my workmanship, none of my image. One 
man wears enough on his back at once to clothe two naked wretches all 
their Hves : Ad quid, &c. — ' Why is this waste ?' 

(4.) Our vainglorious buildings, to emulate the skies, which the wise man 
calls ' the lifting up of our gates too high,' Prov. xvii. 1 9. Houses built 
like palaces ; tabernacles that, in the master's thought, equal the mansion of 
heaven ; structures to whom is promised eternity, as if the ground they stood 
on should not be shaken, Heb. xii. 16. Whole towns depopulate to rear up 
one man's walls ; chimneys buUt in proportion, not one of them so happy as 
to smoke ; brave gates, but never open ; sumptuous parlours, for owls and 
bats to fly in : pride began them, riches finished them, beggary keeps them ; 
for most of them moulder away, as if they were in the dead builder's case, a 
consumption. Would not a less house, Jeconiah, have served thee for better 
hospitality? Jer. xxii. Our fathers lived well under lower roofs; this is 
waste, and waste indeed, and these worse than the devil. The devil had once 
some charity in him, to turn stones into bread. Matt. iv. 3 ; but these men 
turn bread into stones, a trick beyond the devil : Ad quid j^erditio hcec ? — 
* Why is this waste V 

(5.) Our ambitious seeking after great alliance : the ' son of the thistle 
must match mth the cedar's daughter,' 2 Kings xiv. 9. The father tears 
dear years out of the earth's bowels, and raiseth a bank of usury to set his 
son upon, and thus mounted, he must not enter save under the noble roof; 
no cost is spared to ambitious advancement : Ad quid, &c. — ' Why is this 
waste 1' 

Shall I say our upholding of theatres, to the contempt of religion ; our 
maintaining ordmaries, to play away our patrimonies; our four-wheeled por- 
ters ; our antic fashions ; our smoky consumptions ; our perfumed putrefac- 
tion : Ad quid 2^erditio hcec ? — Why are these wastes ? Experience wiU testify 
at last that these are wastes indeecl ; for they waste the body, the blood, the 
estate, the freedom, the soul itself, and aU is lost thus laid out ; but what is 
given (with Mary) to Christ is lost like sown grain, that shall be found 
again at the harvest of joy. 

II. We have heard Judas censuring Mary, let us now hear God censuring 
Judas : — 

1. And that, first, negatively : * he cared not for the poor.' For the poor 



John Xn. 6.] the white devil. 231 

he pleads, but himself is the poor he means well to ; but let his pretence 
be what it will, God's witness is true against him : ' he cared not for the 
poor.' 

(1.) Observe : Doth Christ condemn Judas for condemning Mary? Then 
it appears he doth justify her action ; he doth, and that after in express 
terms : * Let her alone,' &c., ver. 7. Happy Mary, that hast Jesus to plead 
for thee ! blessed Christians, for whom * Jesus Christ is an advocate ! ' 1 John 
ii. 1. ' He is near me that justifies me ; who will contend with me ? Be- 
hold, the Lord will help me ; who is he that can condemn me ? ' Isa. 1. 8, 9. 
Hence David resigns his protection into the hands of God : * Judge me, O 
God, and defend my cause against the unmerciful people,' Ps. xliii. 1. And 
Paul yet with greater boldness sends a frank defiance and challenge to all 
the actors and pleaders that ever condemnation had, that they should never 
have power to condemn him, since Jesus Christ justifies him, Eom. viii. 33. 
Happy man whose cause God takes in hand to plead ! Here is a Judas to 
accuse us, a Jesus to acquit us ; Judas slanders, Jesus clears ; wicked men 
censure, the just God approves ; earth judgeth evil what is pronounced good 
in heaven ! Oh, then, do well, though, fremunt gentes, great men rage, 
though perverseness censures, impudence slanders, malice hinders, tjranny 
persecutes ; there is a Jesus that approves : his approbation shall outweigh 
all their censures ; let his Spirit testify within me, though the whole world 
oppose me. 

(2.) Observe : It is the nature of the wicked to have no care of the poor. 
Sihi nati, sibi vivunt, sibi mornintitr, sihi damnantur, — They are all for 
themselves, they are born to themselves, live to themselves; so let them die 
for themselves, and go to hell for themselves. The fat bulls of Bashan love 
'the lambs from the iiock, and the calves from the stall,' &c., 'but think not 
on the affiction of Joseph,' Amos vi. 4. Your gallant thinks not the dis- 
tressed, the blind, the lame to be part of his care ; it concerns him not. 
True ; and therefore heaven concerns him not. It is infallible truth, if they 
have no feeling of others' miseries they are no members of Christ, Heb. xiii. 
3. Go on now in thy scorn, thou proud royster ; admire the fashion and 
stuff thou wearest, whiles the poor mourn for nakedness ; feast royal Dives, 
while Lazarus can get no crumbs. Apply, Absalom, thy sound, healthful 
limbs to lust and lewdness, whiles the same blind, maimed, cannot derive a 
penny from thy purse, though he move his suit in the name of Jesus ; thou 
givest testimony to the world, to thy own conscience, that thou art but a 
Judas. Why, the poorest and the proudest have, though not vestem commu- 
nem, yet cutem communem, — there may be difference in the fleece, there is 
none in the flesh ; yea, perhaps, as the gallant's perfumed body is often the 
sepulchre to a putrefied soul, so a white, pure, innocent spirit may be sha- 
dowed under the broken roof of a maimed corpse. Nay, let me terrify them : 
* Not many rich, not many mighty, not many noble arc called,' 1 Cor. i. 26. 
It is Paul's thunder against the flashes of greatness : he says not, ' not any,' 
but 'not many;' for servatur Lazarus pauper, sed in sinu Ahrahami Divitis* 
— Lazarus the poor man is saved, but in the bosom of Abraham the rich. 
It is a good saying of the son of Sirach, ' The affliction of one hour will 
make the proudest stoop,' Ecclus. xi. 27, sit upon the ground, and forget 
his former pleasure ; a piercing misery will soften your bowels, and let your 
soul sec through the breaches of her prison, in what need distress stands of 
succour. Then you will be charitable or never, as physicians say of their 
patients, ' Take whiles they be in pain ;' for in health nothing will be WTung 

* Aug. in Ps. V. 



232 THE "WHITE DEVIL. [SeEMON XXXIX. 

out of them. So long as health and prosperity clothe you, you reck not the 
poor. Nabal looks to his sheep, what cares he for David ? If the truth were 
known, there are many Nabals now, that love their own sheep better than 
Christ's sheep. Christ's sheep are fain to take coats, their own sheep give 
coats. Say some that cavH, If we must care for the poor, then for the covet- 
ous ; for they want what they possess, and are indeed poorest. No ; pity not 
them that pity not themselves, who in despite of God's bounty will b6 miser- 
able ; but pity those whom a fatal distress hath made wretched. 

Oh, how unfit is it among Christians, that some should surfeit whiles other 
hunger ! 1 Cor. xi. 21 ; that one should have two coats, and another be naked, 
yet both one man's servants ! Luke iii. 11. Remember that God hath made 
many his stewards, none his treasurer ; he did not mean thou shouldst hoard 
his blessings, but extend them to his glory. He that is infinitely rich, yet 
keeps nothing in his own hands, but gives all to his creatures. At his own 
cost and charges he hath maintained the world almost six thousand years. 
He will most certainly admit no hoarder into his kingdom ; yet, if you will 
needs love laying up, God hath provided you a cofier : the poor man's hand 
is Christ's treasury. The besotted M'orldling hath a greedy mind, to gather 
goods and keep them ; and, lo, his keeping loseth them : for they must have 
either Jlnem tuum, or jlnem suum, — thy end, or their end. Job tarried and 
his goods went, chap. i. ; but the rich man went, and his goods tarried, Luke 
xii. Si vestra sunt, tollite vohiscum, — If they be yours, why do you not take 
them with you ? No, hie acquiruntur, hie amittuntur, — here they are gotten, 
here lost. But, God himself being witness, (nay, he hath passed his word,) 
what we for his sake give away here, we shall find again hereafter ; and the 
charitable man, dead and buried, is richer under the ground than he was 
above it. It is a usual song, which the saints now sing in heaven — 

* That we gave. 
That we have.' 

This riddle poseth the worldling, as the fishermen's did Homer : Quoe cepi- 
mus, reliquinncs ; quae non cepimus, nobiscum portamus, — ^AVhat we caught, 
we left behind us ; what we could not catch, we carried with us. So, what 
we lose, we keep ; what we will keep, we shall lose : he that loseth his goods, 
his lands, his freedom, his life for Christ's sake, shall find it, Matt. x. 3^. 
This is the charitable man's case : all his alms, mercies, relievings are, wisely 
and without executorship, sown in his lifetime ; and the harvest wUl be so 
great by that time he gets to heaven, that he shall receive a thousand for 
one : God is made his debtor, and he is a sure paymaster. Earth hath not 
riches enough in it to pay him ; his requital shall be in heaven, and there 
with no less degree of honour than a kingdom. 

Judas cares not for the poor. Judas is dead, but this fault of his lives 
stiU : the poor had never more need to be cared for ; but how 1 There are 
two sorts of poor, and our care must be proportionable to their conditions : 
there are some poor of God's making, some of their own maldng. Let me say, 
there are God's poor, and the de\il's poor : those the hand of God hath 
crossed ; these have forced necessity on themselves by a dissolute Hfe. The 
former must be cared for by the compassion of the heart, and charity of the 
purse : God's poor must have God's alms, a seasonable relief according to 
thy power ; or else the Apostle fearfully and peremptorily concludes against 
thee, ' The love of God is not in thee,' 1 John iii 17. If thou canst not find 
in thy heart to diminish a grain from thy heap, a penny from thy purse, a 
cut from thy loaf, when Jesus Christ stands at thy door and calls for it ; pro- 



John XIL 6.] the white devil. 233 

fess what thou wilt, the love of earth hath thrust the love of heaven out of 
thy conscience. Even Judas himself wiU pretend charity to these. 

For the other poor, who have pulled necessity on themselves ^vith the cords 
of idleness, riot, or such disordered courses, there is another care to be taken : 
not to cherish the lazy blood in their veins by abusive mercy ; but rather 
chafe the stunted sinews by correction, relieve them with punishment, and 
so recover them to the life of obedience. ' The sluggard lusteth,' and hath 
an empty stomach ; he loves sustenance well, but is loath to set his foot on 
the cold ground for it. The laws' sanction, the good man's function saith, 
* If he wUl not labour, let him not eat,' 2 Thess. iii. 10. For experience 
telleth that where sloth refuseth the ordinary pains of getting, there lust 
hunts for it in the unwarranted paths of wickedness ; and you shall find, 
that if ever occasion should put as much power into their hands as idleness 
hath put viUany into their hearts, they will be ready to pilfer your goods, 
fire your house, cut your throats. I have read of the king of j^Iacedon, de- 
scrjing two such in his dominions, that alterum e Macedonia fugere, alie- 
rum fugare fecit, — he made one fly out of his kingdom, and the other drive 
him. I would our magistrates would follow no worse a precedent ; indeed, 
our laws have taken order for their restraint. AVheresoever the fault is, they 
are rather multiplied ; as if they had been sown at the making of the statute, 
and now, as from a harvest, they arise ten for one. Surely our laws make 
good wills, but they have bad luck for executors ; their wiUs are not per- 
formed, nor their legacies distributed ; I mean the legacies of correction to 
such children of sloth : impunitas delicti invitat homines ad malignandum. 
Sin's chief encouragement is the want of punishment ; favour one, hearten 
many. It is fit, therefore, that poena ad paucos, metus ad omnes perveniatf 
— penalty be inflicted on some, to strike terror into the rest. 

It was St Augustine's censure : IlUcita non prohibere, consensus erroris 
est* — Not to restrain evil is to maintain evU. The commonwealth is an 
instrument, the people are the strings, the magistrate is the musician ; let 
the musician look that the instrument be in tune, the jarring strings ordered, 
and not play on it to make himself sport, but to please the ears of God. 
Doctores, the ministers of mercy, now can do no good, except ductores, the 
ministers of justice, put to their hands. We can but forbid the corruption 
of the heart ; they must prohibit the wickedness of the hand. Let these 
poor be cared for that have no care for themselves ; runagates, renegades, 
that will not be ranged (like wandering planets) within the sphere of obedi- 
ence. ' Yet a little more sleep,' says the sluggard ; but modicum non hahet 
lonum, — their bunch will swell to a mountain, if it be not prevented and 
pared down. Care for these, ye magistrates, lest you answer for the subordi- 
nation of their sins : for the other let all care, that care to be received into 
the arms of Jesus Christ. 

(3.) Observe : Judas cares not for the poor. What ! and yet would he for 
their sakcs have drawn comfort from the Son of God? "What a hypo- 
crite is this ! Could there be so deep dissimulation in an apostle ? Yes, 
in that apostle that was a devil. Lo, still I am haunted with this white 
devil, hypocrisy ; I cannot sail two leagues, but I rush upon this rock : nay, 
it will encounter, encumber me quite through the voyage of this verse. Judas 
said, and meant not, there is hypocrisy ; he spake for the poor, and hates 
them, there is hypocrisy ; he w^as a privy thief, a false steward, <kc., all this 
not without hypocrisy. Shall I be rid of this devil at once, and conjure him 
out of my speech ? God give me assistance, and add you patience, and I 
* Epist, 182, ad Bonif. 



234 THE "WHITE DEVIL. [SeEMON 5XXIX. 

will spend a little time to uncase tMs white devil, and strip hina of all his 
borrowed colours. 

Of all bodUy creatures, man (as he is God's image) is the best ; but basely 
dejected, degenerated, debauched, simply the worst. Of all earthly creatures 
a wicked man is the worst, of all men a wicked Christian, of all Christians a 
wicked professor, of all professors a wicked hypocrite, of all hjqpocrites a 
wicked, warped, wretched Judas. Take the extraction or quintessence of all 
corrupted men, and you have a Judas. This then is a Judas : a man degene- 
rate, a Christian corrupted, a professor putrefied, a gilded hjrpocrite, a white- 
skinned devil. I profess I am sparingly affected to this point, and would 
fain shift my hands of this monster, and not encounter him ', for it is not to 
fight with the unicorns of Assyria, nor the bulls of Samaria, nor the beasts 
of Ephesus, — neither absolute atheists, nor dissolute Christians, nor resolute 
ruffians, the horns of whose rapine and malice are no less mar^fest than 
malignant, but at once imminent in their threats, and eminent in their ap- 
pearance, — but to set upon a beast, that hath with the heart of a leopard, 
the face of a man, of a good man, of the best man ; a star placed high in the 
orb of the church, though swooped down with the dragon's taU, because not 
fixed ; a darling in the mother's lap, blessed with the church's indulgence, 
yet a bastard ; a brother of the fraternity, trusted sometimes with the 
church's stock, yet no brother, but a broker of treacheries, a broacher of 
falsehoods. I would willingly save this labour, but that the necessity of my 
text overrules my disposition. 

I know these times are so shameless and impudent, that many strip off the 
white, and keep the devil ; wicked they are, and without show of the con- 
trary. Men are so far from giving house-room to the substance of religion, 
that they admit not an out-room for the show ; so backward to put on Christ, 
that they will not accept of his livery ; who are short of Agrippa, Acts xxvi. 
28, scarce persuaded to seem Christians, not at all to be. These will not 
drink hearty draughts of the waters of life, nay, scarce vouchsafe, like the 
dogs that run by Mlus, to give a lap at Jacob's well ; unless it be some, as 
they report, that frequent the sign of it, to be drunk. They salute not 
Christ at the cross, nor bid him good-morrow in the temple, but go bluster- 
ing by, as if some serious business had put haste into their feet, and God 
was not worthy to be stayed and spol^en withal. If this be a riddle, shew 
me the day shall not expound it by a demonstrative experience. For these 
I may say, I would to God they might seem holy, and frequent the places 
where sanctimony is taught ; but the devil is a nimble, running, cunning 
fencer, that strikes on both hands, dujMci ictti, and would have men either 
oion sanctos, aid non paruvi sanctos, — not holy, or not a little holy, in their 
own opinion, and outward ostentation : either no fire of devotion on the 
earth, or that that is, in the top of the chimney. That subtle * winnower ' per- 
suades men that they are all chaff and no wheat, or all wheat and no chaff; 
and would keep the soul either lank with ignorance, or rank with insolence : 
let me therefore woo you, win you to reject both these extremes, between 
which your hearts lie, as the grain betwixt both the miUstones. 

Shall I speak plainly ? You are sick at London of one disease (I speak 
to you settled citizens, not extravagants,) and we in the country of another. 
A sermon against hjq^ocrisy in most places of the country is like phlebotomy 
to a consumption, the spilling of innocent blood. Our sicknesses are cold 
palsies and shaking agues ; yours in the city are hotter diseases, the burning 
fevers of fiery zeal, the inflammations and imposthumes of hyjwcrisy. We 
have the frosts, and you have the lightnings ; most of us profess too little, 



John XII. 6,] the white devil. 235 

and some of you profess too much, unless your courses were more answer- 
able. I would willingly be in none of your bosoms ; only I must speak of 
Judas. His hypocrisy was vile in three respects : — 

First, He might have been sound. I make no question but he heard his 
Master preach, and preached himself, that God's request is the heart : so 
Christ schools the Samaritan woman, John iv. ; so prescribed the scribe, 
' Thou shalt love the Lord with all thy heart,' &c., Mark xii. 30. Corde, 
Judas, with the heart, which thou reservest like an equivocating Jesuit; 
nay, toto corde, for it is not tutiim, except it be totum, with the whole heart, 
which thou never stoodest to divide, but gavest it wholly to him that wholly 
lolled it, thy Master's enemy, and none of thy friend, the devU. Thou heard- 
est thy ISIaster, thy friend, thy God, denounce many a fearful, fatal, final 
woe against the Pharisees : hac appellatione, et ob hanc causam, — under this 
title, and for this cause; hypocrites, and because hypocrites. As if his 
woes were but words, and his words wind, empty and airy menaces, without 
intention of hurt, or extension of a revengeful arm, behold thou art a hypo- 
crite ; thou art therefore the worse because thou mightest be better. 

Secondly, He seemed soimd. Sj^em vidtu simulat, i^remit cdtum corde 
dolorem, nay, dolum rather ; craft rather than grief, unless he grieved that 
out of his cunning there was so little coming, so small prize or booty ; yet, 
like a subtle gamester, he keeps his countenance, though the dice do not 
favour him. And as Fabius Maximus told Scipio, preparing for Africa, con- 
cerning Syphax, Fraus fidem in jjarvis sibi perstruit, ut cum, ojoerce pretium, 
sit, cum magna mercede fallat;* Judas creeps into trust by his justice in 
trifles, that he might more securely cheat for a fit advantage. Without pre- 
tence of fidelity, how got he the stewardship ? Perhaps if need required, he 
spared not his own purse in Christ's service ; but he meant to put it to usury : 
he carried not the purse, but to pay himself for his pains, thus jactura in 
loco, res quwstuosissima, — a seasonable damage is a reasonable vantage ; in 
this then his vUeness is more execrable, that he seemed good. 

If it were possible, the devil was then worse than himself, when he came 
into Samuel's mantle. Jezebel's paint made her more ugly. If ever you take 
a fox in a lamb's skin, hang him up, for he is the worst of the generation. 
A Gibeonite in his old shoes, a Seminary in his haircloth, a ruffian in the 
robes of a Jacobine, fly like the plague. These are so much the worse devils, 
as they would be holy devils ; true traitors, that would fight against God 
with Ins own weapons ; and by being out-of-cry religious, run themselves 
out of breath to do the church a mischief 

Thirdly, He would seem thus to his Master, yet knew in his heart 
that his Master knew his heart ; therefore his hypocrisy is the worst. Had 
he been an alien to the commonwealth of Israel, and never seen more of God 
than the eye of nature had discovered, (yet, says even the heathen, £%£/ Qdg 
'ixdiMv '6fji,fiQc,f — God hath a revenging eye,) then no marvel if his eyes had 
been so bUnd as to think Christ blind also, and that he, which made the 
eye, had not an eye to see withal ; but he saw that Son of David give sight 
to so many sons of Adam, casually blind, to one naturally and born blind, 
John ix. 32, — viiracidum inauditum, a wonder of wonders, — and shall Judas 
think to put out his eye that gave them all eyes ? Oh, incredible, insensible, 
invincible ignorance ! 

You see his hypocrisy : methinks even the sight of it is dissuasion forcible 
enough, and it should be needless to give any other reason than the disco- 
very ; yet whiles many censure it in Judas, they condemn it not in them- 
* Liv. Annal., lib. siii. + Horn. 



236 THE WHITE DEVIL. [SeKMON XXXIX. 

selves, and either think they have it not, or not in such measure. Surely, 
we may be no Judases, yet hypocrites ; and who will totally clear himself ? 
Let me tell thee, if thou doest, thou art the worst hypocrite, and but for 
thee we had not such need to complain. He that clears himself from all 
sin is the most sinner, and he that says he hath not sinned in hypocrisy is 
the rankest hypocrite ; but I do admit a distinction. AU the sons of Adam 
are infected with this contamination, some more, some less. Here is the dif- 
ference, all have hypocrisy, but h3rpocrisy hath some : aliud habere peccatum, 
aliud haheri ci peccato, — it is one thing for thee to possess sin, another thing 
for sin to possess thee. All have the same corruption, not the same erup- 
tion ; in a word, all are not hypocrites, yet who hath not sinned in h3rpocrisy? 
Do not then send your eyes, like Dinah's, gadding abroad, forgetting your 
own business at home ; strain not courtesy with these banquets, having good 
meat carved thee, to lay it liberally upon another man's trencher ; be not sick 
of this plague and conceal it, or call it by another name. Hypocrisy is hypo- 
crisy, whatsoever you call it ; and as it hath learned to leave no sins naked, 
so I hope it hath not forgot to clothe itself. It hath as many names as Gar- 
net had, and more Protean shapes than the Seminaries : the white devil is 
in this a true devil ; multorum nominum, non honi nominis, — of many names, 
but never a good one. The vileness of this white devil appears in six re- 
spects : — 

First, It is the worst of sins, because it keeps all sins : they are made sure 
and secure by h^q^ocrisy. Indeed some vices are quartermasters with it, and 
some sovereigns over it, for hypocrisy is but another sm's pander ; except to 
content some affected guest, we could never yield to this filthy Herodias, 
Matt. xiv. 9. It is made a stalking-horse for covetousness; Under long 
prayers many a Pharisee devours the poor, houses, goods, and all. It is a 
complexion for lust, who, were she not painted over with a religious show, 
would appear as loathsome to the world as she is indeed. It is a sepulchre 
of rotten impostures, which would stink like a putrefied corpse, if hypocrisy 
were not their cover. It is a mask for treason, whose shopful of jjoisons, 
pistols, daggers, gunpowder-trains, would easily be spied out, had hypo- 
crisy left them barefaced. Treachery under this vizard thrusts into court 
revels, nay, court counsels, and holds the torch to the sports, nay, the books 
to serious consultations ; deviseth, adviseth, plots with those that provide 
best for the commonwealth. Thus are all sins beholden to hypocrisy ; she 
maintains them at her own proper cost and charges. 

Secondly, It is the worst of sins, because it counterfeits all virtues. He 
that counterfeits the king's coin is liable to death ; if hypocrisy find not 
death, and mortevi sine morte, death without death, for counterfeiting the 
Eang of heaven's seal-manual of grace, it speeds better than it merits. Vice 
is made virtue's ape in a hypocrite's practice. If he see Chusi run, this 
Ahimaaz will outrun him ; he mends his pace, but not his path ; the good 
man goes slower, but will be at heaven before him. Thus thriftiness in a 
saint is counterfeited by niggardliness in a hypocrite ; be thou charitable, 
behold he is bountiful, but not except thou may behold him ; his vain- 
glorious pride shall emulate thy liberality ; thou art good to the poor, he 
will be better to the rich ; he follows the religious man afar off, as Peter did 
Christ, but when he comes to the cross he will deny him. Thus h^'jiocrisy 
can put blood into your cheeks, (like the Aliptce,) and better your colours, 
but you may be sick in your consciences, and almost dead at the heart, and 
no}i est medicamen in hortis, — there is no medicine in this drugster's shop 
can cure you. 



John XII. 6.] the white devil. 237 

Thirdly, A hypocrite is a kind of honest atheist; for his own good is his 
god, his heaven is upon earth, and that not the peace of his conscience, Phil, 
iv. 7, or that kingdom of heaven which may be in a soul living on earth, 
Rom. xiv. 17, but the secure peace of a worldly estate. He stands in awe of 
no judge but man's eye ; that he obseives with as great respect as David did 
the eyes of God. If man takes notice, he cares not, yet laughs at him for that 
notice, and lolls his soul by that laughter : so Pygmaliou-like, he dotes on 
his own carved and painted piece; and perhaps dies Zeuxis's death, who, 
l)ainting an old woman, and looking merrily on her, brake out into a laughter 
that killed him. If the world do not praise his doings, he is ready to chal- 
lenge it, as the Jews God, ' Wherefore have we fasted, and thou seest it 
not 1 ' Isa. Iviii. 3. He crosseth Christ's precept. Matt. vi. 3, the left hand 
must not be privy to the right hand's charity. He dares not trust God with 
a penny, except before a whole congregation of witnesses, lest perhaps God 
should deny the receipt. 

Fourthly, A hypocrite is hated of all, both God and man : the world hates 
thee, Judas, because thou retainest to Christ ; Christ hates the more, because 
thou but only retainest, and doest no faithful service. The world cannot 
abide thee, thou hypocrite, because thou professest godliness ; God can worse 
abide thee, because thou doest no more than profess it. It had been yet 
some policy, on the loss of the world's favour, to keep God's ; or if lost God's, 
to have yet kept in with the world. Thou art not thy own friend, to make 
them both thy enemies. Miserable man, destitute of both refuges, shut out 
both from God's and the world's doors ! Neither God nor the devil loves 
thee'; thou hast been true to none of them both, and yet most false of all to 
thyself. So this white devil, Judas, that for the Pharisees' sake betrayed his 
Master, and for the devil's sake betrayed himself, was in the end rejected of 
Pharisees and Master ; and like a ball, tossed by the rackets of contempt and 
shame, bandied from the Pharisees to Christ, from Christ to the Pharisees, 
from wall to wall, till he fell into the devU's hazard, not resting like a stone, 
till he came to his centre, sJg rhv rO'Tron rhv '/diov, ' into his own place,' Acts 
i. 25. Purposeth he to go to Christ 1 His own conscience gives him a repul- 
sive answer : No, ' thou hast betrayed the innocent blood,' Matt, xxvii. 4. 
Goes he to the chief priests and elders 1 Cold comfort : ' What is that to us ? 
see thou to that.' Thus your ambo-dexter proves at last ambo-sinister ; he 
that plays so long on both hands hath no hand to help himself withal. This 
is the hypocrite's misery; because he wears God's livery, the world will not 
be his mother ; because his heart, habit, service, is sm-wedded, God will not 
be his father. He hath lost earth for heaven's sake, and heaven for earth's 
sake, and may complain, with P^ebekah's fear of her two sons, ' Why should 
I be deprived of you both in one day 1 ' Gen. xxvii. 45 ; or as sorrowful 
Jacob expostulated for his, * Me have you robbed of my children : Joseph is 
not, and Simeon is not, and will you take Benjamin also "? all these things 
are against me,' Gen. xlii. 3G. This may be the hyjjocrite's mournful dirge : 
' :My hyijocrisy hath robbed me of all my comforts : my Creator is lost, my 
Eedeemer will not own me ; and will ye take away (my beloved Benjamin) 
the world also "? all these things are against me.' Thus an open sinner is in 
better case than a dissembling saint. There are few that seem worse to 
others than they are in themselves ; yet I have both read and heard of some 
that have, with broken hearts and mourning bowels, sorrowed for themselves 
as if they had been reprobates, and not spared so to proclaim themselves, 
when yet their estate was good to Godward, though they knew it not. Per- 
haps their wickedness and ill-life hath been grievous, but their repentance is 



238 THE WHITE DEVIL. [SbKMON XXXIX, 

gracious : I may call these black saints. The hypocrite is neat and curious 
in his religious outside, but the linings of his conscience are as ' filthy and 
polluted rags/ Isa. Ixiv. 6 : then I say still, a black saint is better than a 
white devil. 

Fifthly, Hypocrisy is like the devil, for he is a perfect hypocrite ; so he 
began, with our first parents, to put out his apparent horns in paradise : Non 
moriemini, — 'Ye shall not die,' Gen. iii. 4; yet he knew this would kUl 
them. A hypocrite then is the child of the devil, and (quoth Time, the mid- 
wife) as. like the father as it may possibly look. He is ' the father of lies,' 
John viii. 44 ; and there is no liar like the hypocrite, for, as Peter said to 
Ananias, 'Thou hast not lied to men, but to God,' Acts v. 4. Nay, the 
hypocrite is his eldest son. Now, the privilege of primogeniture by the law 
was to have 'a double portion,' Deut. xxi. 17; wretched hypocrite in this 
eldership ! Matt. xxiv. 51. Satan is called a j)rince, and thus stands his 
monarchy, or rather anarchy: the devil is king; the hypocrite his eldest 
son, 2 Chron. xxL 3, Job xvi. 11, Eph. ii. 2; the usurer his younger; 
atheists are his viceroys in his several provinces, for his dominion is beyond 
the Turk's for limits ; epicures are his nobles ; persecutors his magistrates ; 
heretics his ministers ; traitors his executors ; sin his law ; the wicked his 
subjects ; tyranny his government ; hell his court ; and damnation his wages. 
Of all these the hypocrite is his eldest son. 

Lastly, A hypocrite is in greatest difficulty to be cured. Why should the 
minister administer physic to him that is perfectly sound? Matt. ix. 12, 13 ; 
or why should Christ give his blood to the righteous ? Well may he be 
hurt and swell, swell and rankle, rankle and fester, fester and die, that will 
not bewray his disease, lest he betray his credit. 

' Stultorum incurata pudor malus ulcera celat.' * 

A man of great profession, little devotion, is like a body so repugnantly com- 
posed, that he hath a hot liver and a cold stomach : that which heats the 
stomach, overheats the liver; that which cools the liver, overcools the 
stomach : so, exhortations that warm his conscience, inflame his outward 
zeal ; dissuasives to cool his hypocrisy, freeze his devotion. He hath a flush- 
ing in his face, as if he had eaten fire ; zeal burns in his tongue, but come 
near this glowworm, and he is cold, dark, squalid. Summer sweats ia his 
face, winter freezeth in his conscience. March, many forwards in his words, 
December in his actions ; pepper is not more hot in the tongue's end, nor 
more cold at heart ; and, to bon'ow the words of our worthy divine and best 
characterer, we think him a saint, he thinks himself an angel, flatterers make 
him a god, God knows him a devil. 

This is the white devil : you will not think how glad I am that I am rid 
of him. Let him go ; yet I must not let you go till I have persuaded you to 
hate this monster, to abhor this devU. Alas ! how forget we, in these days, 
to build up the cedar work of piety, and learn only to paint it over with ver- 
milion ! We white and parget the walls of our profession, but the rubbish and 
cobwebs of sin hang in the corners of our consciences. Take heed ; a Bible 
under your arms ■rtU not excuse a false conscience in your bosoms ; think not 
you fathom the substance when you embrace the shadow : so the fox seeing 
sweetmeats in the vial, licked the glass, and thought he had the thing ; the 
ignorant sick man eats up the physicians' bill, instead of the receipt contained 
in it. It is not a day of seven, nay, any hour of seven days, the grudged 

* Hor. 



John XII. 6.] the white devil. 239 

parting with an alms to a fire, the conjuring of a Paternoster, (for the heart 
only prays,) or once a-year renewing thy acquaintance with God in the sacra- 
ment, can piivilege or keep impune thy injuries, usuries, perjuries, frauds, 
slanders, oppressions, lusts, blasphemies. Beware of this white devil, lest 
your portion be with them in hell whose society you would defy on eai'th. 
' God shall smite thee, thou pamted wall,' Acts xxiii. 3, and wash off thy 
vermihon dye with the rivers of brimstone. You have read of some that 
heard Christ preach in their pulpits, feasted at his communion-table, cast 
out devils in his name, yet not admitted : vv'hUes they wrought miracles, not 
good works, cast out devils from others, not sins from themselves, Luke xiii. 
26, &c., they miss of entrance. Go then and solace thyself in thy bodily devo- 
tion : thou hearest, readest, receivest, relievest ; where is thy conscience, thy 
heart, thy spu'it 1 God asks not for thy livery, but thy service ; he knows 
none by their confession, but by their conversation. Your looks are the 
objects of strangers' eyes, your lives of your neighbours', your consciences of 
your own, all of God's. Do not Ixion-like take a cloud for Jimo, a mist for 
presumption of a sound and solid faith : more can say the creed than under- 
stand it, than practise it. Go into your grounds in the dead of winter, and 
of two naked and destitute trees you know not which is the sound, which 
the doted ; the summer will give Christ's mark : ' By their fruits ye shall 
know them,' Matt. vii. 20. 

I speak not to discourage your zeal, but to hearten it, but to better it. 
Your zeal goes through the world, ye worthy citizens. Who builds hospitals? 
the city. Who is liberal to the distressed gospel 1 the city. Who is ever 
faithful to the crown 1 the city. Beloved, your works are good ; oh, do not 
lose their reward through hypocrisy ! I am not bitter, but charitable ; I 
would fain put you into the chariot of grace with Elias, and only wish you 
to put off' this mantle, 2 Kings ii. 13. Oh that it lay in my power to pre- 
vail with your affections as well as your judgments ! You lose aU your good- 
ness, if your hearts be not right ; the ostentation of man shaU meet with the 
detestation of God. You lose your attention now, if your zeal be in your 
eye, more than heart. You lose your prayers, if when the ground hath yoiu: 
knee, the world hath your conscience : as if you had two gods — one for Sun- 
days, another for work-days ; one for the church, another for the change. 
You lose your charity, whiles you give glozingly, illiberally, too late : not a 
window you have erected but must bear your names. But some of you rob 
Peter to pay Paul : take tenths from the church, and give not the poor the 
twentieths of them. It is not seasonable, nor reasonable charity, to undo 
whole towns by your usuries, enclosings, oppressions, impropriations; and 
for a kind of expiation, to give three or four the yearly pension of twenty 
marks : an almshouse is not so big as a village, nor thy superfluity whereout 
thou givcst, like their necessity whereout thou extortest ; he is but poorly 
charitable that, having made a hundred beggars, reheves two. You lose all 
your credit of piety, whiles you lose your integrity ; your solemn censuring, 
mourning for the time's evil, whiles yourselves are the evil cause thereof; 
your counterfeit sorrow for the sins of your youth, whiles the sins of your 
age ai"e worse ; your castmg salt and brhie of reproof at others' faults, whiles 
your own hearts are most unseasoned : all these artificial whitings are but 
thrifty leasings, sick healths, bitter sweets, and more pleasing deaths. Cast 
then away this bane of religion, hypocrisy; this candle with a great wick 
and no taUow, that often goes out quickly, never without stench ; this fiiir, 
flattering, white devil. How well have we bestowed this pains, I in speaking, 
you in hearing, if this devil be cast out of your consciences, out of your con- 



240 THE WHITE DEVIL. [SeEMON XXXIX. 

versations ! It will leave some prints behind it in tlie best, but bless not 
yourselves in it, and God shall bless you from it. Amen. 

2. The affirmative part of God's censure stands next to our speech : de- 
scribing, (1.) His meaning; (2.) His means; (3.) His maintenance : — 

(1.) His meaning was to be a thief, and shark for himself, though his pre- 
tence pleaded /orma ^jar^^^ej-is, in the behalf of the poor. He might, perhaps, 
stand upon his honesty, and rather than lose his credit, strive to purge him- 
self from his suspectless neighbours; but there need no further jury pass 
upon him, God hath given testimony, and his witness is beyond exception : 
* Judas is a thief A thief ! who saw him steal 1 He that hath now con- 
demned him for his pains. Indeed the world did not so take him, his reputa- 
tion was good enough, John xiii. 29 ; yet he was a thief, a crafty, cunning, 
cheating thief. 

There are two sorts of thieves : public ones, that either with a violent 
hand take away the passengers' money, or rob the house at midnight ; whose 
church is the highway: there they pray, not to God, but on men;* their 
dwelling, like Cain's, very unsure; they stand upon thorns, whiles they 
stand upon certainties. Their refuge is a wood; the instrument of their 
vocation, a sword : of these some are land-thieves, some sea-thieves ; all 
rove on the sea of this world, and most commonly suffer shipwreck, some 
in the deep, some on a hill. I will say little of these, as not pertinent to 
my text, but leave them to the jury; and speak of thieves like Judas, secret 
robbers, that do more mischief, with less present danger to themselves. These 
ride in the open streets, whiles the other lurk in close woods. And to reason, 
for these private thieves are in greater hazard of damnation : the grave ex- 
hortations of the judge, the serious counsel of the assistant minister, together 
with the sight of present death, and the necessity of an instant account with 
God, work strongly on a public thief's conscience; all which the private 
thief neither hath, nor hath need of in the general thought. The public thief 
wants but apprehension, but this private thief needs discovery; for they lie 
close as treason, dig low like pioneers, and though they be as familiar with 
us as familiars, they seem stranger than the Indians. 

To define this manner of thieves : A private thief is he that without 
danger of law robs his neighbour; that sets a good face on the matter, and 
hath some profession to countenance it : a fair cloak hides a damnable fraud; 
a trade, a profession, a mystery, lilie a Rome-hearted Protestant, hides this 
devilish Seminary under his roof without suspicion. To say truth, most of 
our professions (thanks to ill professors) are so confounded with sins, as if 
there went but a pair of shears between them; nay, they can scarce be dis- 
tinguished : you shall not easily discern between a hot, furious professor and 
a hypocrite, between a covetous man and a thief, between a courtier and an 
aspirer, between a gallant and a swearer, between an officer and a bribe- 
taker, between a servitor and a parasite, between farmers and poor-grinders, 
between gentlemen and pleasure-lovers, between great men and madmen, 
between a tradesman and a fraudsman, between a moneyed man and a 
usurer, between a usurer and the devil. In many arts, the more skilful the 
more ill-full ; for now-a-days armis potentior ashis, fraud goes beyond force : 
this makes lawj'ers richer than soldiers, usurers than lawyers, the devil than 
all. The old Hon, saith the fable, when his nimble days were over, and he 
could no longer prey by violence, kept his den with a feigned sickness ; the 
suspectless beasts, drawn thither to a dutiful visitation, thus became his prey : 

* That is, as he often states it more accurately, ' They pray not to God, but prey 
on men.' — Ed. 



John XII. 6.] the white devil. 241 

cunning served his turn when his canning failed. The world, whiles it was 
young, was simple, honest, plain -dealing: gentlemen then delved in the 
ground, now the soles of their feet must not touch it ; then they dranlc water, 
now wine will not serve, except to drunkenness; then they kept sheep, now 
they scorn to wear the wool; then Jacob returned the money in the sack's 
mouth. Gen. xliii. 12, now we are ready to steal it, and put it in. Plain- 
dealing is dead, and, what we most lament, it died without issue. Virtue 
had but a short reign, and was soon deposed ; all the examples of sin in the 
Bible are newly acted over again, and the interest exceeds the principal, the 
counterpart the original The apostasy now holds us in our manner : we 
leave God for man, for Mammon. Once, orhis ingemuit faciiun se videns 
Arianum, — the world groaned, seeing itself made an Ariau; it may now 
groan worse, factum se videns Machiavellum, — seeing itself made a Machiavel : 
nisi Deus opem 2)rc^stat, de2)erire mundum, restat. Grieved Devotion had 
never more cause to sing — 

' Mundum dolens circumivi ; 
Fidem undique quresivi,' &c. ; — 

* The world I compassed about. 
Faith and honesty to find out ; 
But country, city, court, and all, 
Thi'ust poor Devotion to the wall : 
The lawyer, courtier, merchant, clown, 
Have beaten poor Devotion down ; 
All woimd her, til], for lack of breath, 
Fainting Devotion bleeds to death.' 

But I am to deal with none but thieves, and those private ones ; and be- 
cause Judas is the precedent, I wiU begin with him that is most like him, 
according to the proverb which the Grecians had of Philo Judasus : "H nXa- 
rm ^tXov/'^ii, 71 ci)/?,wi/ IDMruvi^n, Aid Flato Philonem sequitiir, aut Platonem 
Philo, — Either Plato followed Philo, or PMlo imitated Plato. Let me only 
change the names : Either Judas played the Pope, or the Pope plays the 
Judas. This is the most subtle thief in the world, and robs all Christendom 
imder a good colour. Who can say he hath a black eye or a light finger ? for 
experience hath taught him, that cui j^ellis leonina non suffidt, vidpina est 
assuenda, — 

* When the lion's skin cannot threat. 
The fox's skin can cheat.' 

Pope Alexander was a beast, that having entered like a fox, he must needs 
reign like a lion ; worthy he was to die like a dog : for vis consilii expers, 
mole ruit sua, — power without policy is like a piece without powder. Many 
a Pope sings that common ballad of hell, Ingenio perii, qui miser ipse ineo* — 

* Wit, whither wilt thou ? Woe is me ; 
My wit hath wi'ought my miseiy.' 

To say truth, their religion is nothing in the circumstance but craft ; and 
policy maintains their hierarchy, as Judas's subtlety made hun rich. Judas 
was put in trust with a great deal of the devil's business ; yet not more than 
the Pope. Judas pretended the poor, and robbed them; and doth not the 
Pope, think you 1 Are there no alms-boxes lifled and emptied into the Pope's 
treasury 1 Our fathers say that the poor gave Peter-ponce to the Pope, but 
our grandfathers cannot tell us that the Pope gave Ca^sar-pcnce to the poor. 
Did not he sit in the holy chair, as Augustus Caesar in his imperial throne, 
and cause the whole Christian world to be taxed? Luke ii. 1, And what! 

* Ovid. 
VOL. IL Q 



242 THE WHITE DEVIL. [SeEMON XXXIX. 

Did tliey freely give it 1 No ; a taxation forced it. What right, then, had 
the Pope to it ? Just as much as Judas had to his Master's money. Was 
he not then a thief? Yet what need a rich man be a thief? The Pope is 
rich, and needs must, for his comings -in be great : he hath rent out of 
heaven, rent out of hell, rent out of purgatory; but more sacks come to his 
mill out of purgatory than out of hell and heaven too ; and for his tolling let 
the world judge ; therefore saith Bishop Jewel, ' He would be content to lose 
hell and heaven too, to save his purgatory.' Some by pardons he prevents 
from hell ; some by indulgences he lifts up to heaven ; and infinite by ran- 
soms from purgatory: not a jot without money. Criices, altaria, Christum, 
— He sells Christ's cross, Christ's blood, Christ's self, all for money. Nay, 
he hath rent from the very stews, a hell above-ground, and swells his coffers 
by the sins of the people ; he suffers a price to be set on damnation, and 
maintains lust to go to law for her own ; gives whoredom a toleration under 
his seal, that lust, the son of idleness, hath free access to liberty, thg 
daughter of pride. 

Judas was a great statesman in the devil's commonwealth, for he bore 
four main offices; — either he begged them shamefully, or he bought them 
bribingly, or else Beelzebub saw desert in him, and gave him them gratis for 
his good parts, for Judas was his white boy; — he was a hypocrite, a thief, 
a traitor, a murderer. Yet the Pope shall vie offices with him, and win the 
game too for plurality. The Pope sits in the holy chair, yet a devil : perjury, 
sodomy, sorcery, homicide, parricide, patricide, treason, murder, &c., are 
essential things to the new Papacy. He is not content to be steward, but 
he must be vicar, nay, indeed. Lord himself; for what can Christ do, and the 
Pope cannot do 1 Judas was nobody to him. He hath stolen Truth's gar- 
ment, and put it on Error's back, turning poor Truth naked out of doors ; he 
hath altered the primitive institutions, and adulterated God's sacred laws, 
maintaining vagas lihidines ; he steals the hearts of subjects from their sove- 
reigns, by stealing fidelity from the hearts of subjects, and would steal the 
crown from the king's head ; — and all under the shadow of religion. This 
is a thief, a notable, a notorious thief; but let him go : I hope he is known 
well enough, and every true man will bless himself out of his way. 

I come to ourselves : there are many kinds of private thieves in both the 
houses of Israel and Aaron ; in foro et chow, — in change and chancel, com- 
monwealth and church. I can tax no man's person; if I could, I would 
abhor it, or were worthy to be abhorred : the sins of our times are the thieves 
I would arraign, testify against, condemn, have executed; the persons I 
would have ' saved in the day of the Lord.' 

[1.] If there be any magistrates (into whose mouths God hath put the 
determination of doubts, and the distribution of right into their hands) that 
sufier popularity, partiality, passion, to rule, overrule their judgments, these 
are private thieves ; they rob the poor man of his just cause and equity's 
relief, and no law can touch them for it. Thus may causes go, not according 
to right, but friendship ; as Themistocles's boy could say, ' As I will, tha 
■whole senate will : for as I will, my mother wills ; as my mother wills, my 
father wills ; as my father wills, the whole senate will.' Thus as a groom of 
a chamber, a secretary of the closet, or a porter of the gate will, the cause 
must go. This is horrible theft, though not arraignable : hence a knot is 
found in a bulrush ; delay shifts off the day of hearing ; a good paint is set 
on a foul pasteboard ; circumstances are shuffled from the bar ; the sun of 
truth is clouded ; the poor confident plaintiff goes home undone ; his moans, 
his groans are vented up to heaven ; the just God sees and suffers it, but 



John XII. 6.] the white devil. 243 

lie will one day judge that judge. Who can indict this thief? What law 
may pass on him 1 What jury can find him 1 What judge can fine him ? 
None on earth ; there is a bar he shall not escape. If there be any such, as 
I trust there is not, they are thieves. 

[2.] If there be any lawyer that takes fees on both hands, one to speak, 
another to hold his peace, (as Demosthenes answered his bragging fellow- 
lawyer,) this is a thief, though the law doth not call him so. A mercenary 
tongue, and a money-spelled conscience, that undertakes the defence of things 
known to his own heart to be unjust, is only proper to a thief. He robs 
both sides : the adverse part in pleading against the truth, his own client in 
drawing him on to his further damage. If this be not, as the Roman com- 
plained, latrociniuni in foro, thievery in the hall, there is none. Happy 
Westminster-hall, if thou wert freed from this kind of cutpurses ! If no 
plummets, except of unreasonable weight, can set the wheels of their tongues 
agomg, and then if a golden addition can make the hammer strike to our 
pleasure ; if they keep their ears and mouths shut, till their purses be full, 
and will not understand a cause till they feel it ; if they shuffle difficulties 
into plainness, and trip up the law's heels mth tricks ; if they, surgeon-like, 
keep the client's disease from healing tiU he hath no more money for salve : 
then, to speak in their own language, Noverint universi, ' Be it known to all 
men by these presents,' that these are thieves ; though I could wish rather, 
that noverint ipsi, they would know it themselves, and reform it. 

[3.] If there be any officer that walks with unwashen hands, — I mean, with 
the foul fingers of bribery, — he is a thief : be the matter penal or capital, if a 
bribe can pick justice's lock, and plead innocent, or for itself, being nocent, 
and prevail, this is theft. Theft % Who is robbed 1 The giver ? Doth not 
the freedom of his wiU transfer a right of the gift to the receiver % No ; for 
it is not a voluntary or willing -will ; but as a man gives his purse to the 
over-mastering thief, rather than venture his life, so this his bribe, rather 
than endanger his cause. Shall I say, the thief hath as much right to the 
purse as the officer to the bribe ; and they are both, though not equally 
palpable, yet equally culpable thieves. Is the giver innocent, or nocent ? 
Innocent, and shaU not innocence have her right without a bribe 1 Nocent, 
and shall gold conceal his fault or cancel his punishment ? Dost thou not 
know whether, and wilt thou blind thyself beforehand with a bribe ? for 
bribes are like dust thrown in the eyes of justice, that she cannot without 
pain look on the sunshine of truth. Though a second to thyself receive them, 
wife or friend, by thy allowance, they are but stolen goods, coals of fire put 
in the roof of thy house : ' for fire shall devour the houses of bribes,' Job xv. 
34. And there have been many houses built, (by report,) the first stone of 
whose foundation was hewn out of the quarry of bribery. These are thieves. 

[4.] There is thievery too among tradesmen : and who would think it ? 
Many, they say, rob us, but we rob none ; yes, but they think that verba 
lactis will countenance //'aiicZewi infactls, — smooth words wiU smother rough 
deeds. This web of theft is many ways woven in a shop or warehouse, h\it 
three especially : — 

First, By a false weight, and no true measure, whose content or extent is 
not justifiable by law, Deut. xxv. 13 ; or the cunning conveyances in weigh- 
ing or meting, such as cheat the buyer. Are not these pretty tricks to pick 
men's purses ? The French word hath well expressed them ; they are leger- 
demains. Now had I not as good lose my purse on Salisbury plain as in 
London Exchange ? Is my loss the less, because violence forbears, and craft 
picks my purse? The highway thief is not greater abomination to God 



244 THE "WHITE DEVIL. [SeRMON XXXIX. 

than the shop-thief, Prov. xi. 1 ; and for man, the last is more dangerous : 
the other we knowingly fly, but this laughs us in the face whiles he robs us. 
Secondly, By insufiicient wares, which yet, with a dark window and an 
impudent tongiie, will appear good to the buyer's eye and ear too. Sophistry 
is now fled from the schools into shops ; from disputation to merchandising. 
He is a silly tradesman that cannot sophisticate his wares, as well as he hath 
done his conscience ; and wear his tongue with protestations barer than trees 
in autumn, the head of old age, or the livings of churchmen. Oaths indeed 
smell too rank of infidelity ; marry, we are Protestants, and protest away our 
souls : there is no other way to put off bad wares, and put up good moneys. 
Are not these thieves ? 

Thirdly, By playing, or rather preying, upon men's necessities : they must 
have the commodity, therefore set the dice on them ; vox latronis, the advan- 
tage taken of a man's necessity is a trick beyond Judas. Thou shouldest 
rather be like Job, ' a foot to lame necessity,' chap. sxix. 15, and not take 
away his crutch. Or perhaps God hath put more wit into thy brains than 
his, thou seest further into the bargain, and therefore takest opportunity to 
abuse his plamness : thou servest thyself in gain, not him in love ; thou 
mayest, and laugh at the law, but there is a law thou hast transgressed, 
that, without Jesus Christ, shall condemn thee to heU. 

Go now, applaud yourselves, ye sons of fraud, that eagle-eyed scrupulosity 
cannot find you faulty, nor the lion-handed law touch you ; please yourselves 
in your security. You practise belike behind the hangings, and come not 
on the public stage of injury ; yet you are not free from spectators : testante 
Numine, homine, dcemone, — God, men, angels, devils, shall witness agamst 
you. Ex cordibus, ex codicihus, — By your hearts, by your books God shall 
judge you. Injury is often in the one, perjury in the other ; the great Jus- 
tice will not put it up : they shall be convicted thieves. 

[5.] There are thieves crept into the church too ; or rather they encroach 
on the church : for ministers cannot now play the thieves with their livings, 
they have nothing left to steal ; but there are secret Judases can make shift 
to do it. Difficilis magni custodia census. The eagles flock to a carcase, 
and thieves hanker about rich doors ; at the dispersion of church livings, 
they cried as the Babylonians, ' To the spoil, to the spoil.' The church was 
once rich, but it was diehiis illis, in the golden time, when honesty went in 
good clothes, and ostentation durst not give religion the checkmate ; now 
they plead prescription, and prove them their own by long possession. I do 
not tax aU those for private thieves that hold in their hands lands and pos- 
sessions that were once the church's, but those that withhold such as are 
due to churchmen. Their estates were once taken away by more than God's 
mere sufferance, for a just punishment for their idleness, idolatry, and lusts : 
sure there is some Achanism in the camp of the Levites, that makes this 
plague-sore to run still; there are some disobedient and fugitive Jonahs 
that thus totter our ship. I complain not that claustra are turned into 
castra ; abbeys into gentlemen's houses ; places of monition, to places of 
munition ; but that men rob aram Dominicam, God's house, to furnish 
haram domesticam, their own houses. This is theft, and sacrilegious theft ; 
a succession of theft : for the fingers of the sons are now heavier than the 
loins of their fathers ; those were irnprobi Papistce, wicked Papists, and these 
are improhi rapistce, ungodly robbers. 

This is a monstrous theft, and so exceeding all thefts, as non nisi in Deum 
fieri 2iotest* — it can be committed against none but God. When Scipio 

* August. 



John XII. 6.] the white devil. 24o 

robbed the temple of Tholossa, there was not a man that carried away any of 
the gold who ever prospered after it; and, I pray you, tell me how many 
have thrived with the goods of the church ? They go from man to man 
without rest, like the ark among the Philistines, 1 Sam. v., which was re- 
moved from Ashdod to Gath, from Gath to Ekron, as if it could find no 
place to rest in, but vexed the people that kept it, tiU it returned to its old 
seat in Israel. Oftentimes these goods, left by gentlemen to their heirs, prove 
gangrenes to their whole estates ; and ' house is joined to house,' Isa. v. 8, so 
fiist, God's house to their own, that the fire which begins at the one con- 
sumes the other : as the eagle, that stole a piece of meat from the altar, car- 
ried a coal with it that set her nest on fire. I am persuaded many a house 
of blood in England had stood at this hour, had not the forced springs of 
impropriations turned their foundation to a quagmire. In aU your know- 
ledge, think but on a church-robber's heir that ever thrived to the third gene- 
ration. Yet, alas ! horror to my bones, and shame to my speech ! there are 
not wanting among ourselves that give encouragement to these thieves : and 
without question, many a man, so well otherwise disposed, would have been 
reclaimed from this sm but for their distinctions of competencies. I appear 
to their consciences, there is not a humorist living that in heart tlunks so, or 
would forbear their reproof, were he not well provided for. These are the 
foxes, that content not themselves to steal the grapes, but they must forage 
the vine. Cant. ii. 25 : thus yet still is ' God's house made a den of thieves,' 
Matt. xxi. 13. Without envy or partiality they are thieves. 

[6.] There is more store of thieves yet : covetous landlords, that stretch 
their rents on the tenter-hooks of an evil conscience, and swell their coffers 
by undoing their poor tenants. These sit close, and stare the law in the face, 
yet, by their leave, they are thieves. I do not deny the improvement of old 
rents, so it be done with old minds, — I mean, our forefathers' charity, — but 
with the devil, to set right upon the pinnacles, and pitch so high a price of 
our lands that it strains the tenants' heart-blood to reach it, is theft, and 
killing theft. What all their immoderate toil, broken sleeps, sore labours 
can get, with a miserable diet to themselves, not being able to spare a morsel 
of bread to others, is a prey to the landlords' rapine : this is to rob their 
estates, grind their faces, suck their bloods. These are thieves. 

[7.] Engrossers; that hoard up commodities, and by stopping their com- 
munity raise the price : these are thieves. Many blockhouses in the city, 
monopoUes in the court, garners in the country, can testify there are now 
such thieves abroad. We complain of a dearth ; sure the heavens are too 
merciful to us that are so unmerciful one towards another. Scarcity comes 
without God's sending : who brings it then ? Even the devil and his brokers, 
engrossing misers. The commonwealth may often blow her nails, imless she 
sit by an engrosser's fire : her limbs may be faint with hunger, unless she 
buy grain at an engrosser's price. I confess this is a sin which the law 
takes notice of, but not in the full nature, as theft. The pick-purse, in my 
opinion, doth not so much hurt as this general robber ; for they rob millions. 
These do not, with Joseph, buy up the superfluity of plenty to prevent a 
dearth, but hoard up the store of plenty to procure a dearth : rebels to God, 
trespassers to nature, thieves to the commonwealth. If these were appre- 
hended and punished, neither city nor country should complain as they do. 
Meantime the people's curse is upon them, and I doubt not but God's plague 
will foUow it, if repentance turn it not away : till when, they are private 
thieves. 

[8.] Enclosers; that pretend a distinction of possessions, a preservation of 



246 THE WHITE DEVIL. [SeEMON XXXIX. 

woods, indeed to make better and broader their own territories, and to steal 
from the poor commons : these are horrible thieves. The poor man's beast 
is Lis maintenance, his substance, his life ; to take food from his beast, is to 
take the beast's food from his belly : so he that encloseth commons is a 
monstrous thief, for he steals away the poor man's living and life ; hence 
many a cottager, nay, perhaps farmer, is fain (as the Indians do to de^dls) to 
sacrifice to the lord of the soil a yearly bribe for a ne noceat. For though 
the law forbids such enclosures, yet quod fieri non debet, factum valet, — when 
they are once ditched in, say the law what it vdW, I see no throwing out. 
Force bears out what fraud hath borne in. Let them never open their 
mouths to plead the commonwealth's benefit; they intend it as much as 
Judas did Avhen he spake for the poor. No, they are thieves, the bane of 
the common good, the surfeit of the land, the scourge of the poor ; good 
only to themselves, and that in opinion only, for they do it ' to dwell alone,' 
Isa. v. 8 : and they dwell alone indeed, for neither God nor good angel keeps 
them company; and for a good conscience, it cannot get through their quick- 
sets. These are thieves, though they have enclosed their theft, to keep the 
law out and their wickedness in : yet the day shall come their lands shall 
be thrown out, their lives thrown out, and their souls thrown out ; their 
lands out of their possessions, their lives out of their bodies, their souls out 
of heaven, except repentance and restitution prevail with the great Judge for 
their pardon. Meantime they are thieves. 

[9.] Many taphouse-keepers, taverners, victuallers, which the provident 
care of our worthy magistrates hath now done well to restrain ; if at least 
this Hydra's heads do not multiply. I do not speak to annihilate the pro- 
fession : they may be honest men, and doubtless some are, wliich live in this 
rank ; but if many of them should not chop away a good conscience for 
money, drunkenness should never be so welcome to their doors. The disso- 
lute wretch sits there securely, and buys his own sickness with a great ex- 
pense, which would preserve the health of his poor wife and children at 
home, that lamentably moan for bread whiles he lavisheth all in drink. Thus 
the pot robs him of his wits, he robs himself of grace, and the victualler robs 
him of his money. This theft might yet be borne, but the commonwealth 
is here robbed too. Drunkenness makes so quick riddance of the ale that 
this raiseth the price of malt, and the good sale of malt raiseth the price of 
barley : thus is the land distressed, the poor's bread is dissolved into the 
drunkard's cup, the markets are hoised up. If the poor cannot reach the 
price, the maltmaster will ; he can utter it to the taphouse, and the tap- 
house is sure of her old friend, drunkenness. Thus theft sits close in a drink- 
ing-room, and robs all that sail into that coast. I confess they are (most of 
them) bound to suffer no drunkenness in their houses, yet they secretly ac- 
knowledge that if it were not for drunkenness, they might shut up their 
doors, as utterly unable to pay their rents. These are thieves. 

[10.] Flatterers, that eat like moths into liberal men's coats, — the bane of 
greatness, — are thieves, not to be forgotten in this catalogue. These rob many 
a great man of his goodness, and make him rob the commonwealth of her 
happiness. Doth his lord want money 1 He puts into his head such fines 
to be levied, such grounds enclosed, such rents improved. Be his maintainer's 
courses never so foul, either he furthers them or he smothers them : sin hath 
not a more impudent bawd, nor his master a more impious thief, nor the 
commonwealth a more sucking horse-leech. He would raise himself by his 
great one, and cannot contrive it but by the ruin of others. He robs the 
flattered of his goods, of his grace, of his time, of his freedom, of his soul : 



John XII. C] the white devil. 247 

is not this a thief? Beneficia, veneficia, — All their good is poison. They 
are dominis amsores, reipublicce arrosores, — their masters' spaniels, the com- 
monwealth's wolves. Put them in your Paternoster, let them never come in 
your creed : pray for them, but trast them no more than thieves. 

[11.] There is another nest of thieves more in this city, brokers and 
breakers. I conjoin them in my description for the likeness of their con- 
dition : brokers, that will upon a good pawn lend money to a devil, whofio 
extortion, by report, is monstrous, and such as to find in men is improb- 
able, in Christians impossible ; the very vermin of the earth. Indeed man 
had a poor beginning ; we are the sons of Adam, Adam of dust, dust 
of deformity, deformity of nothing, yet made by God; but these are 
bred, like monsters, of the corruption of nature and wicked manners, and 
carry the devil's cognisance. For breakers, such as necessity compels to it 
I censure not ; if they desire with all their hearts to satisfy the utmost far- 
thing, and cannot, God will then accept votal restitution for total restitution, 
that which is affected for that which is effected, the will for the deed : and 
in those, debt is not (as the vulgar speech is) deadly sin ; a sore it may be, 
no sin. But they that with a purpose of deceit get goods into their hands 
in trust, and then without need hide their heads, are thieves ; for the intent 
to steal in their minds directed their injurious hands. The law arraigns 
them not, the judgment-seat of God shall not acquit them. These steal more 
quickly and Avith more security than a highway robber, who all his lifetime 
is m perpetual danger. It is but passing their words, allowing a good price, 
conveying home the wares, and on a sudden dive under the waters ; a close 
concealment shall save them five hundred pound in a thousand. They live 
upon others' sweat, fare ricldy upon others' meat ; and the debtor is often 
made a gentleman, when the creditor is made a beggar. 

Such false Gibeonites enrich scriveners : their unfaithfulness hath banished 
all trust and fidelity. Time was, that Noverint universi was unborn, the 
lawj'er himself knew not what an obligation meant. Security stood on no 
other legs but promises, and those were so sound that they never faded 
their burden ; but Time, adulterating with the harlot Fraud, begot a brood 
of Noverints : and but for these shackles, debt would often shew credit a 
light pair of heels. Therefore, now, plus creditur annulis quarn anirais,'" — 
there is more faith given to men's seals than to their souls. ' Owe nothing 
but love,' saith the Apostle, Rom. xiii. 8 ; all owe this, but few pay it : or if 
they do, it is cracked money, not current in God's exchequer ; for our love 
is dissimulation, and our charity is not cold, but dead. But these bankrupts, 
of both wealth and honesty, owe all things but love, and more than ever they 
mean to pay, though you give them time till doomsday. These are thieves. 

[12.] The twelfth and last sort of thieves (to make up the just dozen) are 
the usurers. This is a private thief like Judas, and for the bag Idie Judas, 
which he steals from Christ like Judas, or rather from Christians, that have 
more need, and therefore worse than Judas. This is a man made out of 
wax : his Paternoster is a pawn ; his creed is the condition of this obligation ; 
his religion is all religation, a binding of others to himself, of himself to the 
devil : for look how far any of the former thieves have ventured to heU, 
the usurer goes a foot further by the standard. The poet exclaims agamst 
this sin — 

' Hinc usura vorax, avidumque, in tempore foenus,' &c. ; 

describing in that one line the names and nature of usury. Foenus, quasi 

*Sen. 



248 THE WHITE DEVIL. [SeEMON XXXIX 

foetus. It is a teeming thing, ever with child, pregnant, and multiplying. 
Money is an unfruitful thing by nature, made only for commutation ; it is a 
preternatural thing it should engender money; this is monstrosus partus, 
a prodigious birth. Usura, quad iwopter tcsum rei. The nature of it is 
wholly devouring : their money to necessity is like cold water to a hot ague, 
that for a time refresheth, but prolongs the disease. The usurer is like the 
worm we call the timber-worm, {Teredo,) which is wonderful soft to touch, 
but hath teeth so hard that it eats timber ; but the usurer eats timber and 
stones too. The prophet hedgeth it in between bribery and extortion : ' In 
thee have they taken gifts to shed blood : thou hast taken usury and in- 
crease, and thou hast greedily gained of thy neighbours by extortion, and 
hast forgotten me, saith the Lord. Therefore I have smitten my hands 
at thy dishonest gain,' &c., Ezek. xxii. 12, 13. You hear God's opinion 
of it. Beware this dishonest gain ; take heed lest this casting your money 
into a bank cast not up a bank against you ; when you have found out the 
fairest pretexts for it, God's justice shall strike off all : ' Let no man deceive 
you with vain words : for such things God's wrath wUl faU on the children of 
disobedience,' Eph. v. 6. Infinite colours, mitigations, evasions, distinctions 
are invented, to coimtenance on earth heaven-exploded usury: God shall 
then frustrate aU, when he pours his wrath on the naked conscience. God 
saith, ' Thou shalt not take usury : ' go now study paintings, excuses, apolo- 
gies, dispute the matter with God ; hell-fire shall decide the question. ' I 
have no other trade to Kve on but usury.' Only the devil first made usury a 
trade. But can this plea in a thief, ' I have no other trade to live on but 
steaUng,' protect and secure him from the gallows ? 

The usurer then is a thief; nay, a double thief, as the old Koman law cen- 
sured them, that charged the thief with restitution double, the usurer with 
fourfold ; concludiag him a double thief. Thieves steal sometimes, usurers 
always. Thieves steal for necessity, usurers without need. The usurer 
wounds deeper with a piece of paper than the robber with a sword. Many a 
young gentleman, newly broke out of the cage of wardship, or blessed with 
the first sunshine of his one-and-twenty, goes from the vigilance of a restrain- 
ing governor uito the tempting hand of a merciless usurer, as if he came out 
of God's blessing into the warm sun. Many a man, that comes to his lands 
ere he comes to his wits, or experience of their villany, is so let blood in his 
estate by usury, that he never proves his own man again. 

Either prodigahty, or penury, or dissembled riches, borrow on usury. To 
rack the poor with overpuUs, all but devils hold monstrous. To lend the 
prodigal is wicked enough, for it feeds his issue with ill-humours, and puts 
stibium into his broth, who was erst sick of the vomiting disease, and could 
not digest his father's Ul-gotten patrimony. For the rich that dissemble 
poverty, to borrow on usiiry, — ' For there is that maketh himself poor, and hath 
great riches,' Prov, xiii. 7, — they do it either to defeat creditors or to avoid 
taxations and subsidies, or some such sinister respects. The gentleman that 
borroweth on usury, by racking his rents makes his tenants pay his usury. 
The farmer so borrowing, by enhancing his corn makes the poor pay his 
usury. The tradesman raiseth his wares, that the buyer must pay his 
usury. I wiU not tax every borrower : it is lawful to suifer injury, though 
not to offer it ; and it is no sm for the true man to give his purse to the 
thief, when he cannot choose. To redeem his lands, liberty, life, he may (I 
suppose) give interest ; but not for mere gain only which he may get by that 
wicked money, lest he encourage the usurer, for a receiver upholds a thief. 
This is the cutpurse, whose death is the more grievous because he is reprieved 



John XII. 6.] the white devil. 249 

till the last sessions : a gibbet is bmlt in hell for him, and all the gold in the 
world cannot purchase a pardon. I know there is mercy in Christ's blood 
to any repentant and believing sinner, but, excepted Zaccheus, shew ine the 
usurer that repents ; for as humility is the repentance of pride, and abstinence 
the repentance of surfeit, so is restitution the repentance of usury. He that 
restores not repents not his usury ; and then non remittitur peccatum, nisi 
restituatur ahlativm^'' — the sin is retained, till the gains of usury be restored. 
This is durus sermo, seel verus sermo, — a hard sajdng, but true. ' Then we may 
give all.' Do, if they be so gotten : Dahit Deus meliora, majora, plura, — God 
will give better things, God \vill give greater things, God will give more 
things ; as the prophet to Amaziah, 2 Chron. xxv. 9, ' The Lord is able to 
give thee more than this.' 

Thus I have discovered by occasion of Judas some privy thieves : if vv'ith- 
out thanks, yet not without conscience ; if without profit, yet not without 
purpose of profit. Indeed these are the sins which I vowed with myself to 
reprove ; not that others have not done it, or not done it better than I, from 
this place. I acknowledge both freely; yet could I not pass this secret thief, 
Judas, without discovering his companions, or, as it were, breaking open the 
knot of thieves, which under allowed pretences are arrant cutpurses to the 
commonwealth. How to punish, how to restrain, I meddle not : it is enough 
to discharge my conscience, that I have endeavoured to make the sins hateful 
to the trespassers, to the trespassed : Deus tarn facial commodum, quam 
fecit accommodum, — God make it as prevalent as I am sure it is pertinent ! 

(2.) and (3.) Give me leave, yet ere I leave, to speak a word of the bag : 
first, his means ; and, secondly, his maintenance. I will join them together ; 
a fit and a fat booty makes a thief. Judas hath got the bag, and the bag 
hath got Judas ; he could not carry it, but he must make it light enough 
for his carriage : he empties it into his own cofi"er, as many stewards rise by 
their good lord and master's fall. Judas means to be a thief, and Satan 
means to fit him with a booty; for after he had once wrought journey-work 
with the devil, he shall not want work, and a subject to work on. I will 
limit my remaining speech to these three heads : — First, The difliculty, to bear 
the bag, and not to be covetous. Secondly, The usual incideucy of the bag 
to the worst men. Thirdly, The progress of sin ; only faint not in this last act. 

[1.] It is hard to bear the bag, and not to be covetous. Judas is bursar, 
and he shuts himself into his pouch : the more he hath, the more he covets. 
The apostles, that wanted money, are not so having : Judas hath the bag, 
and yet he must have more, or he will filch it. So impossible is it that 
these outward things should satisfy the heart of man. Soli luihent omnia, 
qui habeiit habentem omnia, — They alone possess all things that possess the 
possessor of aU things. The nature of true content is to fiU aU the chinks 
of our desires, as the wax doth the seal. None can do this but God, for 
(as it is well observed) the world is round, man's heart three-cornered : a 
globe can never fill a triangle, but one part will be still empty ; only the 
blessed Tiinity can fiU these three comers of man's heart. I confess the 
bag is a thing much reckoned of, and makes men much reckoned of; for 
pecunice ohediimt omnia, — aU things make obeisance to money. Et qui 
ex divitiis tarn magni fiunt, non miror si divitias tarn magni faciant, — 
they may admire money whom mon6y makes admired. Such is the plague 
and dropsy the bag brings to the mind, that the more covetousness drinks 
down, the thirstier it is. This is a true drunkard : dmn absorbet vinum, 
ahsorbetur d, vino, — he drinks down his wealth, and his wealth drinks down 

* Auk. 



250 THE AVHITE DEVIL. [SeKMON XXXIX. 

liim. Qui tenet marsupium, tenetur a marsupio^^ — He holds his purse fast, 
but not so fast as his purse holds him : the strings of his bag tie his heart 
faster than he ties the strings of his bag. He is a jailer to his jailer, a 
jDrisoner to his prisoner, he jails up his gold in the prison of his coffer, his 
gold jaUs up him in the prison of covetousness ; thus dum vult esse prcedo, 
fit p)'ceda,f — whiles he would come to a prey, he becomes a prey. The devil 
gets his heart, as the crab the oyster : the oyster lies gaping for air on the sands, 
the crab chops in her claw, and so devoureth it ; whiles the covetous gapes 
for money, the devil thrusts in his hairy and cloven foot, I mean his baits of 
temptation, and chokes the conscience. 

Thus the bag never comes alone, but brings with it cares, saith Christ, 
Matt. xhi. 22 ; snares, saith Paul, 1 Tim. vi. 9. It is better to be with- 
out riches than, like Judas, conjured into the circle of his bag : his heaven 
is among his bags ; in the sight of them he applauds himself against all 
censures, revilings, curses. It had profited some to have wanted the bag ; 
and this the wicked (waked) consciences confess djdng : wishing to be with- 
out riches, so they were without sins ; yea, even those their riches have pro- 
cured. It is none of God's least favours, that wealth comes not trolling in 
upon us ; for many of us, if our estate were better to the world, would be 
worse to God. The poor labourer hath not time to luxuriate : he trusts to 
God to bless his endeavours, and so rests content ■ but the bag commonly 
makes a man either j^^'odigum or avarum, a prodigal man or a prodigious 
man ; for avarus monstrum, the covetous man is a monster. How many 
wretches hath this bag drowned, as they swam over the sea of this world, 
and kept them from the shore of bliss ! Be proud then of your bag, ye 
Judases : when God's bailiff. Death, shall come mth a habeas corpus, what 
shall become of your bag ? or rather of yourselves for your bag 1 Your bag 
will be found, but yourselves lost. It will be one day said of you, as great 
as the bag hath made you, as the poet sung of Achilles : — 

'Jam cinis est, et de tam magno restat Achille, 
Nescio quid, parvam quod non bene compleat urnam; ' — J 

' A gi'eat man living holds much ground : the brim 
Of his days fill'd, how little ground holds him ! 
Great in command, large in land, in gold richer : 
His quiet ashes, now, scarce fill a pitcher.' 

Can your bag commute any penance in hell 1 or can you by a fine answer 
your faults in the star-chamber of heaven ? No ; Judas and his bag too are 
perished, Acts viii. 20. As he gave religion the bag for the world, so the 
world gave him the bag, and turned him a-begging in that miserable coun- 
try where all the bags in the world cannot purchase ' a drop of water to 
cool his tongue,' Luke xvi. 24. Thus are the covetous Judas and his bag 
well met. 

[2.] The bag is most usually given to the worst men : of the apostles, he 
that was to betray Christ is made his steward. Goods are in themselves 
good: A^e putentur mala, dantur et bonis; ne pidentur suvimahona,dantur et 
malis,§ — Lest they should be thought not good, they are given to good men; 
lest they should be thought too good, they are given to evil men. Doubtless 
some rich men are in heaven, and some poor out ; because some rich in the 
purse are poor in the spirit, and some poor in purse are proud in spirit : 
and it is not the bag, but the mind, which condemns a man ; for the bag is 
more easily contemned than the mind conquered. Therefore foolish Crates, 
to throw away his money into the sea, — IJgo mergam te, ne me7-gar d, te, I 
* Amb. f Aug. J Ovid. Met. § Aug. 



John XII. 6.] the white devil. 2j1 

will drown thee, lest thou drown me, — since wealth well employed comforts 
ourselves, relieves others, and brings us, as it were, the speedier way to 
heaven, and perhaps to a greater portion of glory ; but for the most part, 
the rich are enemies to goodness, and the poor friends. Lazarus, the poor 
man, was in Abraham's bosom, and it was Dives that went to hell : the rich, 
and not the poor. 

Search the Scriptures, consult all authors, and who are they that have 
saUed through the world in the tallest vessels : and you shall meet loaden 
with the bag, Cains, Nimrods, Hams, Ishmaels, Esaus, Sauls, Ahabs, 
Labans, Nabals, Demases, Judases, devils, the slime of nature, the worst 
of men, and as bad as the best of devUs. What do men cast to swine and 
dogs, but draff and carrion? What else are the riches that God gives to 
the wicked men? Himself is pleased to call them by these names. If they 
were excellent things, they should never be cast on those God hates (' I have 
hated Esau') and means to condemn. There is no privilege, then, in the 
bag to keep thee from being a Judas ; nay, therefore thou art most likely, 
and thereby made most likely, to be a Judas. Who hath so much beauty as 
Absalom ? who so much honour as Nebuchadnezzar ? who so much wealth 
as Nabal ? who the bag but Judas ? 

Surely God is wise in all his ways ; he knows what he does • Judas shall 
hence bag up for himself the greater damnation. It is then no argument of 
God's favour to be his purse-bearer ; no more than it was a sign that Christ 
loved Judas above the other apostles because he made him his steAvard : he 
gave the rest grace, and him the bag ; which sped best ? The outward 
things are the scatterings of his mercies, like the gleaning after the vintage : 
the full crop goes to his children, Ishmael shall have wealth, but Isaac the 
inheritance ; Esau his pleasures, but Jacob goes away with blessing. God 
bestows favours upon some, but they are angry favours ; they are in them- 
selves bo7ia, goods, and from God, dona, gifts, — for he is not only a liv- 
ing God, Heb. ix, 14, but a giving God, James i. 17, — ^but to the receivers, 
banes. The Israelites had better have wanted their quails, than eaten them 
with such sauce. Judas had better been without the bag, than have had 
the bag, and the devU with it. 

I would have no man make his riches an argument of God's disfavour 
and his own dereliction ; no, but rather of comfort, if he can find his affec- 
tions ready to part with them at Christ's calling. I never was in your 
bosoms : how many of you lay up this resolution in your closet among your 
bags ? how many resolve, said I, nay, perform this ? You cannot Avant 
opportunity in these days. I would wish you to try your hearts, that you 
may secure your consciences of freedom from this Judasm : oh, how few *" 
Good-riches there be in these days ! But one apostle goes to hell, and he 
is the richest. Make then your riches a means to help you to heaven ; whi- 
ther you can have no direct and ready way, tUl you have gotten the moon 
beneath your feet. Rev. xii. 1 ; I mean the world. Lay up your bag in the 
bosom of charity, and your treasure in the lap of Cluist, and then the bag 
shall not hinder, but further your flight to heaven. 

[3.] Observe how Judas runs through sin, from one wickedness to another, 
without stay : from covetousness to hypocrisy, from hypocrisy to theft, from 
theft to treason, from treason to murder; for since he could not get the 
ointment bestowed on Christ, he means to get Christ himself, !Matt. xxvi. 
14, 15; and to this purpose goes instantly to the ciders and priests A^ath a 
Quid dabitis, &c. He values the ointment at three hundred pence, and 
* Not inanj-, by name or by diflposition. 



252 THE WHITE DEVIL. [SeKMON XXXIX. 

Christ at but thirty; as if lie was worth no more than the interest- money, 
ten in the hundred : and herein he makes his own price, for they gave him 
his asking. He betrays Jesus Christ a man, Jesus Christ his Master, Jesus 
Christ his Maker; as if he would destroy his Savioui-, and mar his Maker. 

Thus he runa from sin to sin, and needs he must, for he that the devil 
drives feels no lead at his heels. Godliness creeps to heaven, but wicked- 
ness runs to hell. Many Parliament-Protestants go but a statute pace, yet 
look to come to heaven; but, without more haste, it is like to be when the 
Pharisees come out of hell. Butfacilis descensus Averni; were you blinder 
than superstition, you may find the way to hell. It is but slniping down a 
hill, and hell stands at the bottom ; this is the cause that Judas runs so 
fast.* 

I have read of one Ruffus, that upon his shield painted God on the one 
side, and the devil on the other, with this motto : Si tu me nolis, iste rogitat, 
— If thou, O God, wilt none of me, here is one will. Either God must take 
him suddenly, or he will run quick to the devil. The gallant gallops in riot; 
the epicure reels a drunken pace; the lustful scorns to be behind, he runs 
from the fire of lust to the fire of heU, as the fondly impatient fish leaps out 
of the boiling pan into the burning flame. The swearer is there ere he be 
awai'e, for he goes by his tongue; the covetous rides post, for he is carried 
on the back of Mammon ; the usurer sits stiU in his chair or the chimney- 
corner, lame of the gout, and can but halt, yet he will be at hell as soon as 
the best runner of them aU. 

Usury is a coach, and the devil is driver ; needs must he go whom the 
devil drives. He is drawn to hell in pomp, by two coach-horses, wild spirits, 
with wings on their heels, swifter than Pegasus or Mercury — Covetousness 
and Infidelity. What makes him put money to use but covetousness ? 
What makes him so wretchedly covetous but want of faith 1 Thus he is 
hurried to heU in ease, state, triumph. If any be worthy to bear the usurer 
company, let it be the rioter ; though they be of contrary dispositions, yet 
in this journey fitly and accordantly met : for the usurer commonly hath 
money, but no coach, and the prodigal gallant hath a coach, but no money. 
If they want more company, let them take in the cheater ; for he waits upon 
both these, and may perhaps fail of the like opportunity. 

Thus because the ways to hell are full of green, smooth, soft, and tempt- 
ing pleasures, infinite run apace with Judas, till they come to ' their own 
place.' But heaven's way is harsh and ascending, and the ' gate narrow.' 
Indeed, the city of glory is capacious and roomy : ' In my Father's house 
there are many mansions,' saith Christ, John xiv. 2. It is domus s2)eciosa, 
et domus spatiosa,f — not either scant of beauty, or pent of room. But the 
gate hath two properties : it is low, strait, and requires of the enterers a 
stooping, a stripping. 

Low. Pride is so stiff that many a gallant cannot enter : you have few 
women with the topgallant headtires get here, they cannot stoop low 
enough; few proud in and of their offices, that have eaten a stake and can- 
not stoop; few sons of pride, so starched and laced up that they cannot 
without pain salute a friend ; a wonderful scarcity of over-precise, over-dis- 
solute, factious humorists, for they are so high in their own conceits that 
they cannot stoop to this low gate. The insolent, haughty, weU-opinioned 

* ' Lata via est, et trita via est, quae ducit ad Orcum. Invenit hoc, etiam ae duce, cascua 
iter.' — Owen Epig. 

t ' Niiminis immensi sedes ampligsima coelum : OmnipoteDS Dominus omnipatensque 
domus.' — Jh. 



John XII. 6.] the -white devil. 253 

of themselves cannot be admitted , for, * not humbled to this day/ Jer. xliv. 
10. This low gate and a high state do not accord. Wretched fools, that 
rather refuse the glory within, than stoop for entrance ! as if a soldier should 
refuse the honour of knighthood because he must kneel to receive it. 

Strait, or narrow. As they must stoop that enter this low gate, so they 
must strip that enter this strait gate. No make-bates get in, they are too 
full of tales and lies. God, by word of mouth, excludes them : ' Into it shaU 
enter no unclean thing, or that worketh abomination or lies,' Rev. xxi. 27. 
Few litigious neighbours ; they have so many suits, contentions, nisi-priuses 
on their backs, that they cannot get in. Some lawyers may enter, if they be 
not overladen with fees. You have few courtiers taken into this court, by 
reason there is no coach-way to it, the gate is too narrow. No officers, that 
are big with bribes. Not an encloser; he hath too much of the poor com- 
mons in his belly. The usurer hath no hope ; for, besides his bags, he hath 
too much wax and paper about him. The citizen hopes well ; but a false 
measure sticks so cross in his mouth that he cannot thrust in his head. The 
gentleman makes no question , and there is great possibility, if two things do 
not cross him — a bundle of racked rents, or a kennel of lusts and sports. 
The plain man is likely, if his ignorance can but find the gate. Husbandmen 
were in great possibility; but for the hoarding of com and hoising of markets. 
Tradesmen, if they would not swear good credit into then- bad wares, might 
be admitted. Ministers may enter without doubt or hindrance, if they be as 
poor in their spirits as the^ are in their purses. But impropriators have such 
huge bams full of church grains in their bellies, that they are too great. Let 
all these take the physic of repentance, to abate their swollen souls, or there 
will be no entrance. 

You hear how difficult the way is to heaven, how easy to hell ; how fast 
sin runs, how slowly godliness creeps ; what should you then do, but ' strive 
to enter in at the narrow gate ? ' which you shall the better do if you lighten 
yourselves of your bags. Oh, do not, Judas-like, for the bag, seU your 
honesty, conscience, heaven ! The bag is a continent to money, and the 
world is a continent to the bag; and they shall all perish, 'Meat for the 
belly, and the belly for meat,' — gold for the purse, and the purse for gold, — 
* but God shall destroy them both,' 1 Cor. vi. 1 3. Trust not then a wealthy 
bag, nor a wealthy man, nor the wealthy world ; all will fail : but trust in 
God, whose * mercy endureth for ever.' The time shall come that 

' Deus erit pro numine. 
Cum mvindus sit pro nomine. 
Cum homo pro nemine ;' — 

God shall be God when the world shall be no world, man no man ; or at 
least no man, no world of our expectation, or of ability to help us. To God, 
then, our only help, be all praise, power, and glory, now and for ever ! 
Amen. 



THE HOLY CHOICE. 



And they prayed, and said, Thou, Lord, ivhich hnoivest the hearts of all men, 
shew whether of these two thou hast chosen. — Acts I. 24. 

The business of the day is an election ; an election into one of the most 
noble offices of the kingdom — the government of this honourable city, which 
(let not envy hear it) hath no parallel under the sun. The business of my 
text is an election too ; an election into the highest office in the church — to 
be an apostle and witness of Jesus Christ. If you please to spare the pattern 
in four circumstances, — as, First, This office is spiritual, yours temporal; 
Secondly, This place was void by apostasy or decession, yours is supplied by 
succession ; Thirdly, This election is by lots, yours is by suffi-ages ; Fourthly, 
This choice was but one of two, it may be your number exceeds, — the rest 
will suit well enough, and the same God that was in the one, be also present 
in the other, by the assistance of his Holy Spirit ! 

The argument of the text is a prayer to God for his direction in their 
choice : yea, indeed, that he would choose a man for them ; including a strong 
reason of such a request, because he doth ' know the hearts of all men.' 

They begin with prayer ; this was the usual manner in the church of God. 
So Moses prayed for the choice of his successor : ' Let the Lord, the God of 
the spirits of all flesh, set a man over the congregation,' Num. xxvii. 16. 
Christ sent not his apostles to that holy work without a prayer : ' Sanctify 
them through thy truth,' John xvii. 27. In the choosing of those seven 
deacons, they first prayed, and then ' laid their hands upon them,' Acts vi. 6. 
Thus were kings inaugurated, with sacrifice and prayer. It is not fit he that 
is chosen for God should be chosen without God. But for this, Samuel him- 
self may be mistaken, and choose seven wrong, before he hit upon the right. 
In this I cannot but commend your religious care, that businesses of so 
great a consequence be always sanctified with a blessing. Those which in a 
due proportion must represent God to the world, ought to be consecrated to 
that Majesty which they resemble by public devotions. Every important 
action requires prayer, much more that which concerns a whole city. When 
Samuel came to Bethlehem to anoint David, he calls the whole city to the 
sacrifice. Indeed the family of Jesse was sanctified in a more special man- 
ner : this business was most theirs, and all Israel's in them. The fear of 
God should take full possession of all our hearts that are this day assembled ', 



Acts I. 24.] the holy choice. 255 

but those with whom God hath more to do than with the rest, should be 
more holy than the rest. 

The choice of your wardens and masters in your several companies hath a 
solemn form ; and it is the honour of your greatest feasts, that the first dish is 
a sermon. Charity forbid that any should think you admit such a custom 
rather for convenience than devotion ; as if preaching were but a necessary 
complement to a solemnity, as wine and music. I am persuaded better 
things of you : but if there should be any such perverse spirits, that like the 
governor of a people called -^qui, when the Eomans came to him, jussit eos 
ad quercum dicere, bade them speak to the oak, for he had other business ; 
but they replied, Et hcec sacrata quercus audiat foedus d, vohis violatum, — Let 
this oak bear witness that you have broke the league which you have cove- 
nanted : so when we come to preach to your souls, if you should secretly 
bid us speak to the walls, lo, even the very walls will be witness against you 
at the last day. Though Saul be king over Samuel, yet Samuel must teach 
Saul how to be king. We may instruct, though we may not rule ; 3^ea, we 
must instruct them that shall rule. Therefore, as we obey your call in com- 
ing to speak, so do you obey God's command in vouchsafing to hear. Let 
us apply ourselves to him with devotion, and then he will be graciously 
present at our election. 

This prayer respects two things : — I. Quern, the person whom they entreat. 
II. Quid, the matter for which they entreat. 

I. The person is described, 1. By his omnipotence, ' Lord ;' 2. By his om- 
niscience, ' That knowest the hearts of men.' 

I. Omnipotence; ' Lord.' We acknowledge thy right; thou art fit to be 
thine own chooser. ' Lord :' there be many on earth called lords ; but 
those are lords of earth, and those lords are earth, and those lords must 
return to earth. This Lord is almighty; raising out of the dust to the 
honour of princes, and * laying the honour of princes m the dust.' ' Lord :' of 
what? Naj', not qualified; not Lord of such a county, barony, seigniory; 
nor Lord by virtue of office and deputation, but in abstracto, most absolute. 
His lordship is universal : Lord of heaven, the owner of those glorious man- 
sions ; Lord of earth, disposer of all kingdoms and principaUties ; Lord of 
hell, to lock up the old dragon and his crew in the bottomless pit ; Lord of 
death, to unlock the graves ; he keeps the key that shall let all bodies out 
of their earthly prisons. A potent Lord ; whither shall we go to get out of 
his dominion 1 Ps. cxxxix. 7, &c. To heaven 1 There we cannot miss him. 
To hell l There we cannot be without him. In air, earth, or sea, in light 
or darkness, we are sure to find him. Whither then, except to purgatory? 
That terra incognita is not mentioned in his lordship, the Pope may keep 
the key of that himself. But for the rest he is too saucy, exalting his uni- 
versal lordship, and hedging in the whole Christian world for his diocese. 
Stretching his arm to heaven, m rubricking what saints he list ; to hell, in 
freeing what prisoners he list ; on earth, in setting up or pulling down what 
kings he list, but that some have cut short his busy fingers. 

To the Lord of all they commend the choice of his own servants. Every 
mortal lord hath this power in his own famdy; how much more that Lord 
which makes lords ! Who so fit to choose as he that can cJioose the fit ? 
Who so fit to choose as he that can make those fit whom he doth choose ? 
It is he alone that can give power and grace to the elected, therefore not to 
be left out in the election. How can the apostle preach, or the magistrate 
govern, without him, when none of us all can move but in him ? It is 
happy when we do remit all doubts to his decision, and resign ourselves to 



256 THE HOLY CHOICE. [SeRMON XL. 

his disposition. We must not be our own carvers, but let God's choice be 
ours. When we know his pleasure, let us shew our obedience. And for 
you upon whom this election falls, remember how you are bound to honour 
that Lord of heaven that hath ordained such honour for you upon earth : 
that so in all things we may glorify his blessed name. 

2. Omniscience : it is God's peculiar to be the searcher of the heart. ' The 
heart of man is deceitful above all things, and desperately wicked ; who can 
know it?' Jer. xvii. 9, 10. Who? Ego Dominus, 'I the Lord search the 
heart.' He hath made no window into it, for man or angel to look in : only 
it hath a door, and he keeps the key himself. 

But why the heart 1 Here was an apostle to be chosen : now wisdom, 
learning, eloqtience, memory, might seem to be more necessary qualities than 
the heart. ISTo, they are all nothing to an honest heart. I deny not but 
learning to divide the word, elocution to pronounce it, wisdom to discern the 
truth, boldness to deliver it, be all parts requirable in a preacher. But as if 
all these were scarce worth mention in respect of the heart, they say not. 
Thou that knowest which of them hath the subtler wit or abler memory, 
but which hath the truer heart ; not which is the greater scholar, but which 
is the better man : ' Thol^ that knowest the heart.' 

Samuel being sent to anoint a son of Jesse, when Eliab, the eldest, came 
forth, a man of a goodly presence, fit for his person to succfeed Saul; he 
thinks with himself, This choice is soon made ; sure this is the head upon 
which I must spend my holy oil. The privilege of nature and of stature, 
his primogeniture and proportion, give it him; this is he. But even the 
holiest prophet, when he speaks withoiit God, runs into error. Signs and 
apparances are the guides of our eyes; and these are seldom without a true 
falsehood or an uncertain truth. Saul had a goodly person, but a bad heart; 
he was higher than all, many were better than he. It is not hard for the 
best judgment to err in the shape. Philoxemenes, a magnanimous and 
valiant soldier, being invited to Magyas's house to dmner, came in due sea- 
son, but found not his host at home. A servant seeing one so plain in 
clothes, and somewhat deformed in body, thought him some sorry fellow, 
and set, him to cleave wood. Whereat Magyas (being returned) wondering, 
he received from him this answer : Expendo pixnas deformitatis mece, — I pay 
for my unhandsomeness. All is not valour that looks big and goes brave. 
He that judgeth by the inside, checked Samuel for his misconceit : ' Look 
not on his countenance or stature, for I have refused him; for the Lord seeth 
not as man seeth,' 1 Sam. xvi. 7 David's countenance was ingenuous and 
beautiful, but had it promised so much as Eliab's or Abinadab's, he had not 
been left in the field, whUe his brethren sat at the table. Jesse could find 
nothing in David worthy the competition of honour with his brethren : God 
could find something to prefer him before them all. His father thought him 
fit to keep sheep, though his brethren fit to rule men : God thinks him fit 
to rule, and his brethren to serve ; and by his own immediate choice destines 
him to the throne. Here was aU the difference : Samuel and Jesse went by 
the outside, God by the inside ; they saw the composition of the body, he 
the disposition of the mind. Israel desires a Idng of God, and that kiug 
was chosen by the head; God will choose a king for Israel, and that king 
is chosen by the heart. If, in our choice for God, or for ourselves, we alto- 
gether follow the eye, and suffer our thoughts to be guided by outward 
respects, we shall be deceived. 

Why do they not say. Thou that knowest the estates of men, who is rich, 
and fit to support a high place, and who so poor that the place must sup- 



Acts 1. 21] the holy choice. 257 

port him 1 I hear some call wealtk substance; but certainly at best it is 
but a mere circumstance. It is like the planet Mercury: if it be joined with 
a good heart, it is useful ; if with a bad and corrupt one, dangerous. But 
howsoever, at the beam of the sanctuary, money makes not the man, yet it 
often adds some metal to the man; makes his justice the bolder, and in less 
hazard of bemg vitiated. But pauperis sapientia plus valet quara diviiis 
ahundantia. If the poor man have ' wisdom to deliver the city,' Eccles. vi 
15, he is worthy to govern the city. I yield that something is due to the 
state of authority : ad popuhan phaleras. So Agrippa came to the tribunal 
with great pomp and attendance. This is requisite to keep awe in the 
people, that the magistracy be not exposed to contempt. But magistraius, 
non vestitus, indicat virum, — wise government, not rich garment, shews an 
able man. It was not riches that they regarded. 

Why do they not say. Thou that knowest the birth or blood of men 1 I 
know it is a reverend thing to see an ancient castle or palace not in decay, 
or a fair tree sound and perfect timber. But as foul birds buUd their nests 
in an old forsaken house, and doted trees are good for nothing but the fire ; so 
the decay of virtue is the ruin of nobility. To speak morally, active worth is 
better than passive : this last we have from our ancestors, the first from our- 
selves. Let me rather see one virtue in a man alive, than aU the rest in his pedi- 
gree dead. Nature is regular in the brute creatures : eagles do not produce 
cravens ; and it was a monstrous fable that Nicippus's ewe should yean a 
lion. But in man she fails, and may bring forth the like proportion, not the 
like disposition. Children do often resemble their parents in face and fea- 
tures, not in heart and qualities. It is the earthly part that follows the seed ; 
wisdom, valour, virtue, are of another beginning. Honour sits best upon 
the back of merit : I had rather be good without honour, than honourable 
without goodness. Cottages have yielded this as weU as palaces. Agathocles 
was the son of a potter, Bion of an infamous courtesan. In holy writ, Gideon 
was a poor thresher, David a shepherd; yet both mighty men of valour, 
both chosen to rule, both special saviours of their country. Far be it from 
us to condemn aU honour of the first head, when noble deservings have 
raised it, though before it could shew nothing but a white shield. Indeed, 
it is not the birth, but the new birth, that makes men truly noble. 

Why do they not say. Thou that knowest the wisdom and policy of men ? 
Certainly, this is requisite to a man of place ; without which he is a blind 
Polj'phemus, a strong arm without an eye. But a man may be wise for 
himself, not for God, not for the public good. An ant is a wise creature for 
itself, but a shrewd thing in a garden. Magistrates that are great lovers of 
themselves are seldom true lovers of their country. All their actions be 
motions that have recourse to one centre — that is, themselves. A cunning 
head without an honest heart, is but like him that can pack the cards, yet 
when he hath done, cannot play the game; or like a house with many con- 
venient stairs, entries, and other passages, but never a fair room; all the 
inwards be sluttish and offensive. It is not then. Thou that knowest the 
wealth, or the birth, or the head, but the heart : as if in an election that 
were the main ; it is all if the rest be admitted on the by. 

Here then we have three remarkable observations — (1.) What kind of 
hearts God will not choose, and we may guess at them. (2.) What hearts 
he ^vill choose, and himself describes them. (3.) Why he will choose men 
esiJeciaUy by the heart. 

(1.) What kind of hearts he will not choose; and of these, among many, 
I will mention but three : — 

VOL. U. B 



258 THE HOLY CHOICE. [SEKMOif XL. 

[1.] Cor divismn, a distracted heart; part whereof is dedicated to the 
Lord, and part to the world. But he that made all will not be contented 
with. a piece, Aut Ccesar, aut nihil. The service of two masters, in the 
obedience of their contrary commands, is incompatible, se7isu composito. 
Indeed Zaccheus did first serve the world, and not Christ ; afterward Christ, 
and not the world; but never the world and Christ together. Many divi- 
sions followed sin. First, It divided the heart from God : ' Your sins have 
separated between you and your God,' Isa. lix. 2, Secondly, It divided 
heart from heart. God by marriage made one of two, sin doth often by 
prevarication make two of one. Thirdly, It divided the tongue from the 
heart. So Cain answered God, when he questioned him about Abel, ' Am I 
my brother's keeper?' as if he would say, Go look. Fourthly, It divided 
tongue from tongue at the buUding of Babel ; that when one called for brick, 
his fellow brings him mortar; and when he spake of coming down, the other 
falls a-rerpoving the ladder. Fifthly, It divided the heart from itself: 
' They spake with a double heart,' Ps. xii. 2. The original is, ' A heart and 
a heart:' one for the church, another for the change; one for Sundays, 
another for working days ; one for the king, another for the Pope, A man 
without a heart is a wonder, but a man with two hearts is a monster. It is 
said of Judas, There were many hearts in one man ; and we read of the saints, 
There was one heart in many men. Acts iv, 32, Dabo illis cor unum; a 
special blessing. 

Now this division of heart is intolerable in a magistrate; when he plies 
his own cause under the pretence of another's, and cares not who lose, so he 
be a gainer, St Jerome calls this cor male locatum; for many have hearts, 
but not in their right places. Cor habet in ventre gulosus, lascivus in libir 
dine, ciqndus in lucris. Naturally, if the heart be removed from the proper 
seat, it instantly dies. The eye unnested from the head, cannot see; the 
foot sundered from the body, cannot go : so spiritually, let the heart be un- 
centred from Christ, it is dead. Thus the coward is said to have his heart 
at his heel, the timorous hath his heart at his mouth, the envious hath his 
heart in his eyes, the prodigal hath his heart in his hand, the fool hath his 
heart in his tongue, the covetous locks it up in his chest. He that knows 
the hearts of all men will not choose a divided or misplaced heart. 

[2.] Cor lapideum, a hard or stony heart. This is ingratum ad bene- 
ficia, infidum ad consilia, inverecundum ad turpia, inhumamim ad bona, 
temerarium ad omnia. A rock, which all the floods of that infinite sea of 
God's mercies and judgments cannot soften; a stithy, that is still the harder 
for beating. It hath aU the properties of a stone : it is as cold as a stone, as 
heavy as a stone, as hard as a stone, as senseless as a stone. No persuasions 
can heat it, no prohibitions can stay it, no instructions can teach it, no compas- 
sions can mollify it. Were it of iron, it might be wrought ; were it of lead, it 
might be molten, and cast into some better form ; were it of earth, it might 
be tempered to another fashion ; but being stone, nothing remains but that 
it be broken. What was Pharaoh's greatest plague ? Was it the murrain 
of beasts? Was it the plague of boils? Was it the destruction of the 
fruits ? Was it the turning of their rivers into blood ? Was it the striking 
of their first-born with death ? No ; though all these plagues were grievous, 
yet one was more grievous than all — cor durum, his hard heart. He that 
knows all hearts, knows how ill this would be in a magistrate ; a heart 
which no cries of orphans, no tears of widows, no mourning of the oppressed, 
can melt into pity. From such a heart, good Lord, deliver us ! 

[3.] Cor cupidum, a covetous heart, the desires whereof are never filled. 



Acts 1. 24.] the holy choice. 259 

A handful of corn put to the whole heap increaseth it; yea, add water 
to the sea, it hath so much the more ; but ' he that lovcth silver shall 
never be satisfied with silver,' Eccles. v. 10. One desire may be filled, but 
another comes, Crescet amor mimmi, quantum ipsa i^^cunia crescit. Na- 
tural desires are finite, as thirst is satisfied with drink, and hunger with 
meat. But unnatural desires be infinite : as it fares with the body in burning 
fevers, quo plus stmt j^otce, 2>his sitiuntur aquce; so it is in the covetous 
heart, ut cum possideat plurima, plura petat. Grace can never fill the 
purse nor wealth the heart. 

This vice is in all men iniquity, but in a magistrate blasphemy ; the root 
of all evil in every man, the rot of all goodness in a great man. It leaves 
them, like those idols in the Psalms, neither eyes to see, nor ears to hear, 
but only hands to handle. Such men will transgress for handfuls of barley 
and morsels of bread; and a very dram of profit put into the scale of justice 
turns it to the wrong side. There is not among all the charms of heU a more 
damnable speU to enchant a magistrate than the love of money. This ' turns 
judgment into wormwood,' or at least into vinegar ; for if injustice do not 
make it bitter as wormwood, yet shifts and delays will make it sour as 
vinegar. Oh, how sordid and execrable should bribes be to them, and stink 
worse in their nostrils than Vespasian's tribute of urine ! Let them not 
only bind then- own hands, and the hands of their servants, that may take, 
but even bind the hands of them that would ofier. He that useth integrity 
doth the former, but he that constantly professeth integrity doth the latter. 
It is not enough to avoid the fault, but even the suspicion. It is some dis- 
credit to the judge, when a chent with his bribe comes, to be denied ; for if 
his usual carriage had given him no hope of speeding, he would not offer. 
A servant that is a favourite or inward gives suspicion of corruption, and is 
commonly thought but a by-way ; some postern or back-door for a gift to 
come in when the broad fore-gates are shut against it. Tliis makes many 
aspire to ofiices and great places, not to do good, but to get goods ; as some 
love to be stirring the fire, if it be but to warm their own fingers. Whatso- 
ever affairs pass through their hands, they crook them all to their own ends; 
and care not what becomes of the public good, so they may advance their 
own private : and would set their neighbour's house on fire and it were but 
to roast their own eggs. Let them banish covetousness with as great a hatred 
as Amnon did Tamar : first thrust it out of their hearts, then shut and lock 
the door after it ; for the covetous heart is none of them that God chooseth, 
(2.) Next let us see what kind of hearts God will choose; and they be fur- 
nished with these virtues fit for a magistrate : — 

[1.] There is cor sajnens, a wise heart ; and this was Solomon's suit, ' an 
understanding heart,' 1 Kings iii. 9. He saw he had power enough, but not 
wisdom enough ; and that royalty without wisdom was no better than an 
eminent dishonour, a very calf made of golden ear-rings. There is no trade 
of life but a pecuhar wisdom belongs to it, without wliich all is tedious and 
unprofitable ; how much more to the highest and busiest vocation, the go- 
vernment of men ! An ignorant ruler is like a blind pilot ; who shall save 
the vessel from rum ? 

[2.] Cor imtiens, a meek heart; what is it to discern the cause, and 
not to be patient of the proceedings? The first governor that God set 
over his Israel was Moses, a man of the meekest spirit on earth. How is he 
fit to govern others, that liath not learned to govern himself? He that can- 
not nile a boat upon the river is not to be trusted with steering a vessel on 
the ocean. Nor yet must this patience degenerate into cowardliness : Moses, 



260 THE HOLY CHOICE. [SbRMON XL. 

that was so meek in his own cause, in God's cause was as resolute. So there 
is also — 

[3.] Cor magnanimum, a heart of fortitude and courage. The rules and 
squares that regulate others are not made of lead or soft wood, such as 
wni bend or bow. The principal columns of a house had need be heart of 
oak. A timorous and flexible magistrate is not fit for these corrupt times. 
If either threatenings can tenify him, or favour melt liim, or persuasions 
swerve him from justice, he shall not want temptations. The brain that 
must dispel the fumes ascending from a corrupt Uver, stomach, or spleen, 
had need be of a strong constitution. The courageous spirit that resolves to 
do the will of heaven, what malignant powers soever would cross it on earth, 
is the heart that God chooseth. 

[4.] There is cor honestum, an honest heart. Without this, courage wdU 
prove but legal injustice, policy but mere subtlety, and ability but the 
devil's anvil to forge mischiefs on. Private men have many curbs, but men 
in authority, if they fear not God, have nothing else to fear. If he be a 
simple dastard, he fears all men ; if a headstrong commander, he fears no 
man : like that unjust judge that ' feared neither God nor man,' Luke 
xviii. 2. This is the ground of all fidelity to king and country — religion. 
Such was Constantine's maxim : ' He cannot be faithful to me that is unfaith- 
ful to God.' As this honourable place of the king's lieutenantship hath a 
sword-bearer, so the magistrate himself is the Lord's sword-bearer, saith St 
Paul, Rom. xiii. 4. And as he may never draw this sword in his private 
quarrel, so he must not let it be sheathed when God's cause calls for it. It 
is lenity and connivance that hath invited contempt to great places. Did 
justice carry a severer hand, they durst not traduce then* rulers in songs and 
satires, the burden whereof will be their own shame. Magistrates are our 
civil fathers ; and what deserve they but the curse of Ham, that lay open 
the nakedness of their fathers ? When Alexander had conquered Darius, 
and casually found his slain body lying naked, he threw his own coat over 
him, saying, ' I will cover the destiny of a king.' It is God alone that ' cast- 
eth contempt upon princes;' which that he may not do, let them preserve 
cor mundum, a clean heart, not conscious of ill demerits. 

Such a one sits on the judgment-seat as one that never forgets that he 
must appear before the judgment-seat of Christ. So he executeth justice, as 
never losing the sense of mercy ; so he sheweth mercy, as not offering violence 
to justice. He can at once punish the offence and pity the offender. He 
remembers his oath, and fears to violate it : to an enemy he is not cruel, to 
a friend he wiU not be partial. And if ever he have but once cut the skirt 
of justice, as David the lap of Saul's garment, his heart smites him for it. 
He minds no other clock on the bench but that of his own conscience. He 
will not offend the just, nor afford a good look to varlets ; nor yet doth he 
so disregard their persons as to wrong their causes. He will maintain piety, 
but not neglect equity. In court, he looks not before him on the person, 
nor about him on the beholders, nor behind him for bribes ; nay, he will not 
touch them in his closet or chamber, lest the timber and stones in the wall 
should witness against him. So he helps the church, that the commonwealth 
be no loser ; so he looks to the commonwealth, that the church may not be 
wronged. The lejvd fear him, the good praise him, the poor bless him ; he 
hath been a father to orphans, a husband to distressed widows. ^lany prayers 
are laid up for him in heaven ; and when he dies, they, with the assistance 
of angels, shall bear him up to blessedness. 

(3.T Lastly, Let us see why God will choose men by the heart. I deny not 



Acts 1. 24.] the holy choice. 2G1 

but wisdom and courage, moderation and patience, are all requisite concur- 
rences ; but the heart is the pri7num mobile, that sets all the "wheels agoing, 
and improves them to the right end. When God begins to make a man 
good, he begins at the heart : as nature in forming, so God in reforming, 
begins there. As the eye is the first that begins to die, and the last that 
begins to live, so the heart is the first that lives, and the last that dies. It 
is said of the spider that in the morning, before she seeks out for her prey, 
she mends her broken web, and in doing that, she always begins in the midst. 
Before we pursue the profits and baits of this world, let us first amend our 
life ; and when we undertake this, let us be sure to begin at the heart. The 
heart is the fort or citadel in this little isle of man ; let us fortify that, or all 
will be lost. And as naturally the heart is first in being, so here the will 
(which is meant by the heart) is chief m commanding. The centurion's ser- 
vants did not more carefuUy obey him, when he said to one, * Go, and he 
goeth ; to another. Come, and he cometh ; to a third. Do this, and he doeth 
it,' Matt. viiL 9, than all the members observe the heart. If it say to the 
eye, See, it seeth ; to the ear, Hear, it hearkeneth ; to the tongue. Speak, it 
speaketh ; to the foot. Walk, it walketh ; to the hand, Work, it worketh. 
If the heart lead the way to God, not a member of the body, not a faculty 
of the soul, will stay behind. As when the sun ariseth in the morning, birds 
rise from their nests, beasts from their dens, and men from their beds. They 
all say to the heart, as the Israelites did to Joshua, ' All that thou com- 
mandest us we will do, and whithersoever thou sendest us we will go : only 
the Lord be with thee,' Josh. i. 1 6. Therefore the penitent publican ' smote 
his heart,' Luke xviii. 13, as if he would call up that to call up all the rest. 
It cannot command and go without. 

No part of man can sin without the heart ; the heart can sin without all 
the rest. The wolf goes to the flock, purposing to devour a lamb, and is 
prevented by the vigilancy of the shepherd ; yet hcpns exit, lupus rec/reditur, 
— he went forth a wolf, and comes home a wolf. The heart intends a sin 
which is never brought into action, yet it sins in that very intention. The 
hand cannot offend without the heart, the heart can offend without the hand. 
The heart is like a mill : if the wind or water be violent, the mill will go 
whether the miller will or not ; yet he may choose Avhat kind of grain it 
shall grind, wheat or darnel. If the affections be strong and passionate, the 
heart may be working ; yet the Christian, by grace, may keep out lusts, and 
supply it with good thoughts. 

The heart is God's peculiar, the thing he especially cares for : ' My son, 
give me thy heart ;' and good reason, for I gave my own Son's heart to death 
for it. Hon minus tuiim, quia meum, — It is not less thine for being mine ; 
yea, it cannot be thine comfortably unless it be mine perfectly. God re- 
quires it principally, but not only ; give him that, and all the rest will fol- 
low, tic that gives me fire needs not be requested for light and heat, for 
they are inseparable. Non corticis^ sed cordis Deus* — God doth not regard 
the rind of the lips, but the root of the heart. It was the oracle's answer 
to him that would be instructed which was the best sacrifice. Da me- 
dium limce, solem simul, et canis iram; which three characters make cor, the 
heart. Man's affection is God's hall ; man's memory, his library ; man's in- 
tellect, his privy chamber ; but his closet, sacrary, or chapel, is the heart. 
So St Augustine glosscth the Paternoster : qui es in at I is, — which art in 
heaven ; that is, in a heavenly heart. 

All outward works a hypocrite may do, only he fails in the heart ; and 

* Ambr. 



262 THE HOLY CHOICE, [SeRMON XL. 

because he fails there, lie is lost everywhere. Let the flesh look never so 
fair, the good caterer will not buy it if the liver be specked. Who will put 
that timber into the building of his house which is rotten at the heart ? Man 
judgeth the heart by the works ; God judgeth the works by the heart. All 
other powers of man may be suspended from doing their offices, but only the 
will ; that is, the heart. Therefore God will excuse all necessary defects, but 
only of the heart. The blind man cannot serve God with his eyes, he is 
excused ; the deaf cannot serve God with his ears, he is excused ; the dumb 
cannot serve God with his tongue, he is excused ; the cripple cannot serve 
God with his feet, he is excused ; but no man is excused for not serving 
God with his heart. Deus non respicit quantum homo valet, sed quantum 
velit. St Chrysostom seemed to be angry with the Apostle for saying, ' Be- 
hold, we have left all, and followed thee,' Matt, xix. 27. What have you 
left ? An angle, a couple of broken nets, and a weather-beaten fish-boat ; a 
fair deal to speak of ! But at last he corrects himself, ' I cry you mercy, St 
Peter ; you have forsaken all ' indeed ; for he truly leaves all that leaves 
quod ml capit mundus, vel cupit, — that takes his heart from the world, and 
gives it to Christ. 

All other faculties of man apprehend their objects when they are brought 
home to them ; only the will, the heart, goes home to the object. Colour 
must come to the eye, before it can see it ; sound to the ear, before it can 
hear it ; the object to be apprehended is brought home to the understanding, 
and past things are recollected to the memory, before either can do her office. 
But the heart goes home to the object. Uhi thesaurus, ibi cor, — Not where 
the heart is, there wiU be the treasure ; but where the treasure is, there will 
be the heart. 

* Blessed are the pure in heart, for they shall see God,' Matt. v. 8. Of 
all, the pure heart is beholden to God, and shall one day behold God. 
Therefore David prays. Cor mundum crea in me, Deus, — ' Create in me a 
clean heart, O God,' Ps. li. 10. The Lord rested from the works of his crea- 
tion the seventh day ; but so dearly he loves clean hearts, that he rests from 
creating them no day. As Jehu said to Jehonadab, Est tihi cor rectum, — 
'Is thy heart right?' 2 Kings x. 15 ; then give me thy hand, 'come up 
into my chariot : ' so this is God's question, Is thy heart upright ? then 
give me thy hand, ascend my triumphant chariot, the everlasting glory of 
heaven. 

To conclude ; because there is such difference of hearts, and such need of 
a good one, they put it to him that knows them all, and knows which is 
best of all. For howsoever nature knows no difference, nor is there any, 
quorum prcecordia Titan de meliore luto finxit ; yet in regard of grace, the 
sanctified heart is of purer metal than common ones. A little living stone 
in God's building is worth a whole quarry of the world. One honest heart 
is better than a thousand other : the richest mine and the coarsest mould 
have not such a disproportion of value. Man often fails in his election ; 
God cannot err. The choice here was extraordinary, by lots ; yours is ordi- 
nary, by suffrages : God's hand is in both. 

Great is the benefit of good magistrates : that we may sit under our own 
vines, go in and out in peace, eat our bread in safety, and (which is above 
aU) lead our lives in honest liberty ; for all this we are beholden, under God, 
to the magistrate, first the supreme, then the subordinate. They are trees, 
under whose branches the people build and sing, and bring up their young 
ones in religious nurture. That ' silence in heaven about half an hour,' Kev. 
viii., when the ' golden vials were fiUed with sweet odours,' and the prayers 



Acts 1. 24.] the holy choice. 263 

of the saints ascended as pillars of smoke and incense, is referred by some to 
the peace of the church under Constantine. It is the king of Mexico's oath, 
when he takes his crown, Justitiam se administratumm, effecturum ut sol 
cursum teneat, omhes phianf, rivi currant, terra producat fructus, — That he 
will minister justice, he will make the sim hold his course, the clouds to 
rain, the rivers to run, and the earth to fructify. The meaning is, that the 
upright and diligent administration of justice will bring all these blessings of 
God upon a country. 

If we compare this city with many in foreign parts, how joyfuUy may we 
admire our own happiness ! Those murders and massacres, rapes and con- 
stuprations, and other mischiefs, that be there as common as nights, be rare 
with us. I will not say that all our people are better than theirs ; I dare 
say, our government is better than theirs. Merchants make higher use, and 
are more glad of, calm seas than common passengers. So should Christians 
more rejoice in peace than can the heathen ; because they know how to im- 
prove it to richer ends — the glory of God, and salvation of their own souls. 
Proceed, ye grave and honourable senators, in your former approved courses, 
to the suppressing of vice and disorders, and to the maintenance of truth 
and peace among us. It is none of the least renown of this famous city, the 
wisdom and equity of the governors. To repeat the worthy acts done by 
the Lords Mayors of London were fitter for a chronicle; they are too large 
for a sermon. 

But it is high time to bless you with a dismission, and to dismiss you 
with a blessing.* That Almighty God, ' that knows the hearts of all,' sanctify 
your hearts to govern, and ours to obey; that we all seeking to do good one 
to another. He may do good unto us all ! To this blessed and eternal God, 
the Father, the Son, and the Holy Ghost, be all glory and praise for ever ! 
Amen. 

* This sermon is incomplete, the second head being left out. — Ed. 



A VISITATION SEEMON. 



And some days after, Paid said unto Barnabas, Let xis go again and visit 
our brethren in every city where we have i^reached the word of the Lord, 
and see how tliey do. — Acts XV. 36. 

There be certain royal laws, which Christ and his apostles made for eternal 
use ; to the observation whereof all Christian nations and persons are un- 
changeably bound. And there be some ritual things, which were at the first 
convenient, but variable according to the difference of times and places. 
Strictly to impose aU these circumstances on us, were to make us, not the 
sons, but the slaves of the apostles. That is a fond scrupulosity which 
would press us in all fashions with a conformity to the primitive times ; as 
if the spouse of Christ might not wear a lace or a border for which she could 
not plead prescription. Diver sitas lituiim commendat tmitatem fidei, saith 
our Anselm. Let us keep the substance, for the shadow God hath left us at 
liberty. But yet when we look back upon those first patterns, and find a 
rule of discipline fit for the present times, in vain we should study a new, 
that are so well accommodated with the old. The business of the text and 
day is a visitation ; a practice which, at the first view of the words, can 
plead antiquity ; and by a review, shall plead the great utility. I know there 
be divers kinds of visitations ; but whether they be national, provincial, 
parochial, or capitular, they all have auctoritatem uberrimavi, being grounded 
upon a practice apostolical ; and iisum saluberrimum, (to use the words of 
St Augustine,) being of a physical nature, to prevent or cure distemperatures 
in the church of God. 

Generally, I. The form of the words is a motion ; II. The matter, a visit- 
ation. 

I. The motion was Paul's, the forwardest soldier in all the army of Christ : 
that winged husbandman, who ploughed up the fallow hearts of the Gentiles ; 
that with a holy zeal, greater than the ambition of Alexander, would sooner 
have wanted ground than desire to travel in the business of his Master. 
Terra citius defecisset, qicam studium prcedicandi. Indeed, he had found an 
unusual mercy, as himself delivers it : ' The grace of our Lord was exceeding 
abundant toward me,' 1 Tim. i. 14 ; using an extraordinary phrase to express 
an extraordinary grace ; a word never the like used, for a mercy never the 
like exhibited. There is oU in the widow's cruse to sustain, 1 Kings xvii. 
1 6 ; Aaron's was far more, it ' ran down to the skirts of his clothing,' Ps. 



Acts XV. 36.] a visitation sermon. 265 

cxxxiii. 2. Such a superabundant grace was in Paul. For sanctification ; 
many saints are commended for some special virtues : Abraham for faith, 
Moses for meekness, David for thankfulness, Job for patience — Paul is praised 
for them aU. For subduing of vices ; men most sanctified have had some 
tangs : as David of anger for Nabal's churlish answer ; Hezekiah had a 
smack of pride — setting aside concupiscence, Paul had no spot. For know- 
ledge ; he was rapt up into heaven, there learned his divinity among the 
angels — his school being paradise, his university the third heaven, and God 
his tutor. For power ; his very clothes wrought miracles. God so trusted 
Paul, that he committed his whole church unto him. Thus was he hon- 
oured : the other apostles were sent d Christo mo7'tali, Paul cb Christo immor- 
tali. And with the like superabundant grace did he answer his charge ; that 
though he were novissivius in online, he was primus in mevito. Yea, he is 
well called God's arrow, wounding every soul that heard him with the love 
of Christ. This was his motion, one act of his apostolical care. 

II. The matter is a visitation. To visit is a word of great latitude, and 
signifies the performance of all pastoral duties : to instruct the ignorant, to 
comfort the weak, to correct the stubborn, to confirm the religious. Strictly, 
it imports a superior's scrutiny or examination of things under his charge ; 
as a steward in a family overlooks the under- servants : praising the forward, 
provoking the sluggard, and rectifying disorders, which are ready to creep in 
through the least connivance. This we shall the better apprehend, if we let 
the text fall into parts, of which we shall find seven : — 

1. The visitors, Paul and Barnabas; for this office was at first apostolical^ 
and hath ever been episcopal. 

2. The visited, their * brethren ' — whether the people under the pastors, or 
the pastors set over the people ; for as they ought to visit their own particu- 
lar charges, so the bishops to visit them : yea, and even those visitors may 
be visited by such delegates as the prince appoints, who is the chief visitor 
under Christ. 

3. The exercise, or frequent use of this office, ' Let us go again.' For the 
rareness of performing this duty may breed much inconvenience. 

4. The moderation, or seasonableness of it, ' after certain days.' There 
must be some intermission, or else the assiduity may make it a burden, or 
bring it into contempt. 

5. The latitude or extent of it, ' in every city ;' not calling all the world 
to one place, as the bishop of Ptome did in his glory, summoning all nations 
to his consistory. They visit every city ; they compel not every city to visit 
them. Nor do they balk the greatest for fear, nor neglect the meanest in 
contempt ; but ' every city.' 

6. The limitation, restraint, or confining of this exercise, ' where we have 
preached the word of God.' Pagans are out of their walk ; they meddlo 
not with unbelievers, but with those grounds wherein they have sown the 
seeds of the gospel. 

7. Lastly, the intent and scope of all, ' to see how they do :' quomodo se 
haheant ; whether they fail or thrive in their spiritual growth. These be 
the passages; whereof with what brevity I can, and with what fidelity I 
ought. 

1. The visitors : Paul and Barnabas. There is difference, I know, betwixt 
the apostles and bishops. For, besides their immediate calling and extra- 
ordinary endowments, the apostles' function was an unlimited circuit, lie in 
universum orhem ; tlie bishop's is a fixed or positive residence in one city. 
All those acts which proceeded from supernatural privilege ceased with their 



266 A VISITATION SERMON. [SeRMON XLI. 

cause ; as the gift of tongues, of miracles, and the like. Those tools that 
serve for the foundation are not the fittest for the roof The great Master- 
builder made choice of such for the first stones which he meant not to em- 
ploy in the walls. But this is the first thing I would here note; — 

The first foundation of the church was laid in an inequality, and hath ever 
shice so continued. Parity in government is the mother of confusion and 
disorder,* and disorder doth ill become the church of God ; where all the 
strings or voices be unisons, or of one tenor, there can be no harmony. There 
be CKO'zovvTig, seers, which signifies the duty of each pastor over his flock ; 
and there be sTieKO'Trouiirsg, overseers, such as must visit and overlook both 
flock and seers. In the Old Testament, together with the parity of priest- 
hood, there was an imparity of government : one Levite above another, 
priests above them, the high priest above them all. Christ himself is said 
to be a ' priest after the order of Melchizedek :' he was of some order then ; 
but we have those that would be priests without any order at all, that, re- 
fuse to be ordered. 

Take away difference, and what will follow, but an anabaptistical ataxy, 
or confusion. It was the saying of Bishop Jewel, or the jewel of bishops, 
All priests have idem ministerium, sed diversam potestatem. A bishop and 
ail archbishop differ not in i^otestaU ordinis, sed in potestate regiminis. Nor 
doth a bishop differ from a pastor, quoad vhtutem sacerdotii, sed quoad po- 
tentiam jurisdidionis. There is one indelible character of priesthood to 
them both. That great Claviger of heaven, who opens, and no man shuts, 
shuts, and no man opens, Eev. iii. 7, hath left two keys for the government 
of the church : the one, clavem scientice, the preaching of the gospel, which 
is the more essential part of our function ; for a ' necessity is laid upon us, 
and woe unto us if we preach not the gospel,' if we turn not that key. The 
other, clavem potentice, the key of jurisdiction or disciphne, which makes 
the church acievi ordinatam, an army well marshalled. The former im- 
poseth a duty, and hcec op>ortet facere ; the latter importeth a decency, and 
hcEc opoHet fieri. Thus did the great Shepherd of Israel govern his flock, 
with ' two staves,' Zech. xi. 7. One, the ' staff of bands,' sound doctrine ; 
the other, the 'staff of beauty,' orderly discipline. St Paul joins them both 
together : the steadfastness of their faith, and the comeHness of their order, 
and makes them the matter of his joy in the Colossians, chap. ii. 5. Without 
order, faith itself would be at a loss. Even the stars do not fight from 
heaven, but in their order, Judg. v. 20. Therefore is our ministry called 
orders, to shew that we are bound to order above other professions. This 
orderly distinction of ecclesiastical persons is set down by the Holy Ghost, 
1 Cor. xii., placing some as the head, other as the eyes, other as the feet ; 
all members of one body, with mutual concord, equal amity, but unequal 
dignity. To be a bishop, then, is not a numeral, but a muneral function ; a 
priority in order, a superiority in degree. ' Who is a faithful and wise ser- 
vant, whom his Lord hath made ruler over his household ?' — quern Doininus 
constituit super familiam, — Matt. xxiv. 45. AU ministers of Christ have 
their due honour ; some are worthy of double hononr. Far be it from us 
sinners to grudge them that honour, whereof God himself hath pronounced 
them worthy. This first. Again : — 

Paul and Barnabas. Paul was a man of ardent zeal ; Barnabas is inter- 
preted ' the son of consolation.' Paul would have Barnabas along with him, 
that the lenity of the one might somewhat mitigate and qualify the fervour 
of the other. Thus Moses was with Elias when they both met with Christ 

* Aris*. Polit. 



Acts XV. 3G.] a visitation sermon. 267 

transfigured on the mount. Elias was a fiery-spirited prophet, inflamed 
with holy zeal ; Moses a prophet of a meek and mild spirit : these two to- 
gether are fit servants to wait upon the Son of God. I do not say that 
either Paul wanted compassion or Barnabas fervency ; but this I say, that 
both these tempers are a happy composition in ^ visitor, and make his breast 
like the sacred ark, wherein lay both Aaron's rod and the golden pot of 
manna, Heb. ix. 4 : the rod of correction, the manna of consolation ; the one 
a corrosive, the other a cordial. Spiritual fathers should be like natural 
mothers, that have both uhera and verbera; or like bees, having much honey, 
but not without a sting. Only, let the sting be the least in their desire or 
intention, and the last in execution ; like God himself, qui habet in potestate 
vindidam, sed mavult in tisu misericordiam. 

There have been some who did put lime and gall into the milk ; yea, 
ministered 2yi'o lacte venenum : Bonners and Gardiners, that gave too shaqj 
physic for the disposition of their patients ; that — as the Antiochians said 
of Julian,* taking occasion by the bull which he stamped on his coin — have 
gored the world to death : that, as if they had Saul's commission to vex the 
church of Christ, have concluded their visitations in blood. But mercy, no 
less than holiness, becomes the breastplate of Aaron. I deny not the neces- 
sity of jurisdiction, both corrective and coactive: the one restraining where 
is too much forwardness, the other enforcing where is slackness. There is a 
rod, and there is a sword. Veniam ad vos in virga; that is the rod. Utinam 
absdndantiir qui pa'turbant vos; that is the sword. K we observe God's 
proceeding in the church, we shall find how he hath fitted men to the times 
and occasions. In the low and afflicted estate of Israel, they had Moses, a 
man of meek spirit, and mighty in wonders. Meek, because he had to do 
with a tetchy and froward people ; mighty in wonders, because he had to do 
with a Pharaoh. When they were settled in a quiet consistence, they had a 
grave and holy Samuel. In their corrupted declination, they had a hot- 
spirited Elijah, who came in a tempest, as he went out in a whirlwind. 
These times of ours be of a sinful and depraved condition, therefore have 
need to be visited with spirits more stirring than those of the common 
mould. Imo, veni Paule cum virga,i — Come, Pavd, with thy rod. Rather 
let us smart with correction than run on to confusion. 

2. The visited : their brethren. Such was that great Apostle's humility 
that he calls all believers brethren, to shew that he had but the privilege of 
a brother, and did no otherwise than all the rest bear the arms of the elder. 
Yea, why should not an apostle accept of that title, when the eternal Son of 
God 'is not ashamed to call us brethren?' Heb. ii. 11. The weakest 
Christian is a brother to the holiest saint, therefore not to be contemned. 
It is most unnatural for a man to despise his brother, the son of his own 
father. It is a brand set upon that tongue, which must bum with quench- 
less flames : ' That it spake against his brother, and slandered his own 
mother's son,' Ps. 1. 20. Bishops are m the chiefest respect brethren to the 
ministers ; in a meaner regard they are fathers. They are our fathers but in 
that respect whereby they govern us ; but in that respect which doth save 
us, they are our brethren. Fratres in salute, patres in ordine ad salutem. 
Even princes should not scorn the brotherhood of their subjects ', for howso- 
ever on earth there is a necessity of these ceremonial difierences, yet in the 
grave for our bodies, in heaven for our souls, there is no such distinction. 
If there be any disparity after this life, it shall be secundum opera, not 
secundum officia; proportioned to the works they have done, not to the 
* Socrat, lib. vii., cap. 22. t Aug. 



268 A VISITATION SERMON. [SeRMON XLL 

honours they have borne, St Paul calls Timothy in one place his son, in 
another place his brother. 

Bishops are brethren to ministers in a threefold relation : — By nature, so 
are all men ; by grace, so are all Christians ; by office, so are all pastors. 
He that. Matt. xxiv. 45, was called rector sui^r familiam, ' ruler over the 
household,' the same is also termed, ver. 49, owhohlog, 'a fellow- servant* 
with the rest of the meany :* aU servants under one lord, though some 
superior m office to the rest. As in the civil state, within that honourable 
rank, both earls and lords are called barons, yet their dignities are not equal : 
every earl being a baron, but not every baron an earl. So in the state eccle- 
siastical, in respect of the general service of Christ, the dispensation of his 
word and mysteries, bishops and priests are all brethren and fellow-presby- 
ters ; yet though the styles be communicable, the terms are not convertible : 
for every bishop is a priest, but every priest is not a bishop. As this there- 
fore no way diminisheth their authority, for episcopus est sacerdotum princeps, 
saith Ignatius ;t so it commendeth their humility to caU us brethren. If 
we offend paterna agant, let them correct us as their children ; while we do 
well, fraterna teneant, let them encourage us their brethren. God is not 
tied to means ; for illumination of the mind, he often lights a great lamp of 
the sanctuary at a little wax-taper, as he did Paul by Ananias, And for 
moving of affections, often with a puff of wind he stirs up the waves of the 
great ocean. Deus non est parvus in parvo; not straitened according to 
the smaUness of the organ. On the one side love and gravity, on the other 
side obedience and sincerity, on all sides hohness and humility, become the 
ministers of Jesus Christ. 

3. The exercise, or due practice of this office : 'Let us go again,' Let us 
go; that is, go personally. Let us go again; that is, go frequently. 

(1.) Let us go; not send our deputy, but go ourselves. He that sends 
sees by another's eyes, and takes the state of things upon trust. If we go, 
we see by our own, and our own eyes be our best informers. How is he 
episcopus that never overlooks ? So St Jerome, in his epistle to Nepotian, 
nitatur esse quod dicitur. He is an ill shepherd that does not know mdtuni 
pecoris. ' Know the state of thy flocks and the face of thy herds,' Prov. 
xxvti. 23. Desire to see them, quomodo Moses voluit videre Deum, ymerugy 
face to face. In the proverb, Domini oculus pascit equum, et vestigia ejiis 
pinguefaciunt agrum, — The miaster's eye feeds the horse; the presence of 
the bishop, like the north wind, dispels infection. It was Paul's continual 
fear, some prevarication in his absence : ' I fear I shall not find you such as 
I would, and that I shall be found to you such as you would not,' 2 Cor. 
xii. 20. St Peter's shadow wrought miracles, but now the bishop's shadow 
will work no miracles. This is one special thing to be visited and examined, 
the residence of pastors in their charges. It is an unhappy thing for a man 
to be a stranger at home, Damasus;}: compares such to wanton women, 
who no sooner bear children, but presently put them forth to nvu-se, that 
with less trouble they may return to their old pleasure, Peraldus, a Popish 
writer, is so bitter against those that feed their flocks by deputies, that he 
says, It is as if a man should marry a Avife, and suffer another to get children 
by her, Illudque Clictovoei, magis salsum quam falsum ; vicariam quidem 
salutem, personaleni vero perniciem, talibus manere. 

I know there is a residence personal and pastoral : and he that is a 
stranger to the pulpit, though he straggle not out of the bounds of his parish, 
is the greatest non-resident. And I grant that in some cases a dispensation 

* That is, menage, the household.— Ed, t Ad Trail, J Ep. 4, ad Episc. 



Acts XV. 36.] a visitation sermon. 2G9 

is requisite — cedat minus mojoH; yet it is no hurt to pray, God persuade 
them all to dwell in their own tents. But it is not well for a preacher to 
be like a door, when it is once oiled, then to leave - creaking. It was a 
friar's conceit upon Gen. vi., when the clergy, those ' sons of God,' began to 
dote upon the ' daughters of men,' — to be enamoured of temporal prefer- 
ments, — then by such marriages monsters were begotten in the church, and 
the sanctuary of God was filled with giants, far from the shape of Chris- 
tians. It is pity but the bishop should forbid the banns ; and if any such 
marriage be, it is more than time to make it a nullity, by divorcing them 
from idleness, covetousness, and ambition. ' The faithful steward is he that 
gives the household their portion of meat in due season,' Luke xii. 42. He 
must give them all meat, young and old, rich and poor, weak and strong. 
In due season, that is, when their appetites call for it ; nay, he must not 
always stay till they desire it. Propriis manibus, he must do it with his 
own hands : he is but a deputy, and therefore is not evermore allowed a 
deputy. Let us go ourselves. 

(2.) Let us go again. The building of the church goes slowly forward ; 
though there be many labourers, there be more hinderers : God never had 
so many friends as enemies. If the overseers look not well to the business, 
too many will make church-work of it ; for such loitering is now fallen into 
a proverb. Men are fickle, as were the Galatians and churches of Asia ; if 
they be not often visited, they will soon be corrupted. Luther said in Wit- 
tenberg, that a few fanatical fellows had pulled down more in a short space 
than all they could build up again in twenty years. The de\al is always 
busy, and it is no small labour to earth that fox. The plant which we 
would have thrive must be often watered. The apostles did visit to confirm 
and comfort, because that was a time of persecution. Our mischief is intes- 
tine : Pax a paganis, imx ah hcereticis, mdla 'pax d, falsis jilUs. Let but 
Moses turn his back, and ascend the mount, to be Israel's lieger with God, 
the people presently speak of making a calf He went but on their embas- 
sage to their Maker : yet, as if they had seen him take his heels and run into 
the wilderness, is no sooner vanished out of their sight, than out of their 
mind, and they fall to idolatry. Our churches are not like Irish timber , if 
they be not continually swept, there will be spiders and cobwebs. If the 
servants sleep, the master's field is not privileged from tares. Therefore to 
prevent dangers, and to heal diseases, frequent visitation is necessary for the 
church of Christ, 

4, The moderation, or seasonableness of it : 'after certain days,' Exassidui- 
tate vilitas; that which is too common becomes cheap, and loseth credit. 
Due respirations are requisite in the holiest acts. God is so favourable to 
liis creatures, that he requires them not to be overtoiled in the works of his 
own service. When the temple was a-preparing, the thirty thousand work- 
men wi'ought not continuedly, but with intermission, 1 Kings v. 14. One 
month they were in Lebanon, and two at home ; so their labour was more 
generous and less burdensome. Ever ten thousand did work, while twenty 
thousand breathed. The mind that is overlaid with business grows dull 
and heavy; over-lavish expense of spirits leaves it heartless. The best horse 
■will tire soonest, if the reins lie loose on his neck. Perfection comes by 
leisure, and no excellent thing is done at once. The gourd, which came up 
in a night, withered in a day; but the plants that live long rise slowly. It 
is the rising and setting of many suns that ripens the business both of 
nature and art. Who would not rather choose many competent meals than 
buy the gluttony of one day with the fast of a whole week ? Therefore the 



270 A VISITATION SEEMON. [SeEMON XLI. 

reverend fathers of the church observe their due times of visiting ; and par- 
ticular pastors have theu- set days of feeding. He is an ill fisher that never ^ 
mends his net ; a bad mower that never whets his scythe. 

There be some so mad of hearing, that, as if their preacher had ribs of 
iron, and a spirit of angelical nature, they will not suffer him to breathe ; 
but are as impatient of such a pause as Saul was of David's sickness : 
'Bring him to me in the bed, that I may slay him,' 1 Sam. xix. 15, Such, 
and no more, is their pity to their minister. Bring him though he lie sick 
in his bed ; spare him not, though his heat and heart be spent. And if he 
satisfy not their unseasonable, unreasonable desires, they exclaim and break 
out into bitter invectives against us : not unlike the Chinese, that whip their 
gods when they do not answer them. Such misgoverned feeders should be 
stinted to their measure, as the Israelites were to an omer. God will never 
thank us for killing om-selves to humour our hearers. 

5. The extent, or latitude of it : ' in every city.' First, such was their 
favour and indulgence, they went to every city ; not summoned every city to 
appear before them. Our grave diocesans do follow the blessed apostles in 
this step : they visit us in our several deaneries and divisions, without com- 
pellmg the remote dwellers to travel unto their consistories. 

Again, ' in every city : ' such was their impartial justice, and most equal 
love to all ; the greatest were not exempted from their jurisdiction, nor the 
least neglected of their compassion. The holiest congregations may be 
blemished with some malefactors, Rome, and Corinth, and Ephesus, though 
they were all famous cities, had no less need of apostles for their visitants 
than they had for their founders. Three traitors kindle a fire, two hundred 
and fifty captains bring sticks to it, and all Israel is ready to warm them- 
selves at it, Num. xvi. It was happy for Israel when they had but one 
Achan, Josh, vii. ; and yet that one Achan was enough to make them un- 
happy. The innocence of so many thousands was not so forcible to excuse 
his one sin, as his one sin was to taint aU the people. One evil man may 
kindle that fire which the whole world cannot quench. Shall Jeroboam be 
an idolater alone ? No ; he can no sooner set up his calves, but his subjects, 
like beasts, are presently down on their knees. 

Where stands that Utopia, that city which is in so good case that it need 
not be visited ? Sin doth multiply so fast that the poor preacher cannot 
outpreach it ; yea, it is weU if the bishop himself, with all his authority, can 
suppress it. We cannot say always whence these evils come, but we are sure 
they are. You have perad venture heard or seen a motion, a puppet-play; how 
the little idols leap, and move, and rmi strangely up and down. We know 
it is not of themselves ; but there is a fellow behind which we see not, it is 
he that doth the feat. We see in our parishes strange motions : a drunken 
companion bearding his minister, a contentious incendiary vexing him with 
actions and slanders ; an obstinate Papist carries away his recusancy, scorns 
the preacher, seduceth the people : this is a strange kind of puppet-play; but 
God knows who it is behind the curtam that gives them their motion ; only 
we are sure they cannot thus move themselves. There are many meetings, 
and much ado, as if sin should be punished : a jury is empannelled, a sore 
charge is given ; the drunkard shall be made an example. Good-ale shall be 
talked with, whoredom shall be whipped, and all shall be well. We look for 
present reformation; but it commonly proves like the juggler's feast in 
Suidas : a table furnished with all manner of dainties in show, whereof when 
they came to taste, they found nothing but air. But I pass from the ex- 
tent, to — 



Acts XV. 36.] a visitation sermon. 271 

6. The limitation, or restraint of it : ' where we have preached the word 
of the Lord.' Not every city, but every city and place that hath received 
the word of instruction. No visiting a garden but where some seeds have 
been planted ; that which is aU weeds is left to a higher visitation : ' God 
shall judge them that are without,' 1 Cor. v. 13. One would think that the 
word of God were so prevailing, that it should beat down enormities faster 
than Satan can raise them. But we find, by miserable experience, that even 
in those cities where the gospel hath abounded, sin hath superabounded; and 
that this glorious sun hath not dispelled and overcome all those fogs and 
mists that have surged from heU. But if the sun cause a stench, it is a 
sign there is some dunghUl nigh ; let it reflect upon a bed of roses, there is 
all sweetness. 

Shall we lay the blame upon the preachers? That were unjust in omr 
own consciences. What city in the world is so rich in her spiritual provision 
as this ? Some whole countries within the Christian pale have not so many 
learned and painful pastors as be within these walls and liberties. It looks 
like the firmament in a clear night, bespangled with refulgent stars of differ- 
ent magnitude, but all yielding comfortable light ' to guide our feet in the 
way of peace.' The church in Constantinople, wherein Nazianzen preached, 
was called avasraata, the Resurrection Church, in respect of the great concourse 
and assembly of people. Most churches in this city may well bear that 
name. Where is the fault then ? I could happUy tell you of some causes : 
the great profanation of God's Sabbath, the perfunctory hearing of his sacred 
word, the cages of im clean birds, brothels and drinking-schools, the negli- 
gence of the secular magistrate, the exemplary corruption of rulers, the 
sinful indulgence of parents and masters in then- families, when the mouths 
of their children and servants be filled with uncorrected oaths and blasphe- 
mies. Oh that we might see an end of these things before we see an end of 
all things ! The last point is — 

7. The intent, or end of all : ' to see how they do.' First, to see how the 
pastors do whom they had set over particular congregations. The apostles 
had been careful in their first election ; and good reason : ' Lay hands sud- 
denly on no man,' saith St Paul. There is a story in the legend, how a 
bishop devoted to the service of Our Lady, in the agony of death, prayed 
her to be his mediator, as he had been her chaplain. To whom she an- 
swered, that for his other sins she had obtained pardon, but his rash imposi- 
tion of hands was a case which her Son would reserve to himself. But some 
that were fit in the choice, may prove unworthy in the progress : therefore 
must be visited, to ' see how they do.' For if the physician be sick, what 
shall become of his patients ? Certainly a minister's life is fuU of honour 
here, and hereafter too ; so it is fall of danger here, and hereafter too. Oh, 
what an honour it is to labour in God's harvest, to be an ambassador from 
Christ, to remit and retain sins, to dress and lead the bride, to sit on thrones 
and judge the nations ! Again, what a danger is it to answer for souls lost 
by our silence, to be guilty of blood by either teaching or living amiss ! For 
howsoever the doctrine itself be the light, yet the preacher's life is the lantern 
that carries it, and keeps it from blowing out ; and it is an easier defect to 
want Latin or learning than to want honesty and discretion. God hath 
given us the keys ; but if they rust upon our hands, whether through foul 
carriage or want of use, they will but serve to lock ourselves out of doors. 
Therefore we must submit to a visitation. 

' How they do.' What ! must it be examined what store of souls they have 
converted ? No, it is the measure, not the success, that God looks to. 



272 A VISITATION SEKMON, [SeRMON XLL 

fSt Paul himself doth not say, Plus prof id omnibus, — I did more good than 
the rest ; but, Plus laboravi omnibus, — I took more pains than the rest. ' I 
laboured more abundantly than they all,' 1 Cor. xv. 10. Our reward shall 
])e ' according to our works,' not according to the fruit of our works. And 
our labour, however fruitless among men, ' shall not be in vain in the Lord,' 
ver. 59i. It was the complaint of a great prophet, ' I have laboured in vain, 
and spent my strength for nought ; yet my reward is with the Lord,' Isa. 
xlix. 4. Though we cannot save you, yet our desire and endeavour to do it 
shall save ourselves. We give God what we have, he asks us no more : this 
is enough to honour him and reward us. 

' How they do.' What ! how they thrive in their temporals, what riches 
or preferments be given them ? No, as this is none of our ambition, so it is 
none of our luck or portion. Men suck our milk, like mules, and then kick 
us with their heels. Cominseus says, he that would be a favourite must not 
have a hard name, that so he might be easily remembered when promotions 
are a-dealing. It seems that preachers have hard names, for none remember 
them in the point of benefit. The world regards them as poor folks do their 
children, they would be loath to have any more of them, because they are 
troubled to maintain them they have. In Jeroboam's time the lowest of the 
people were made priests, and now priests are made the lowest of the people. 
A layman, like a mathematical line, runs on ad infinitum; only the preacher 
is bound to his competency, yea, and defrauded of that. But let all prefer- 
ments go ; so long as we can find preferment in your consciences, and be the 
instruments of your salvation, we are content. 

' How they do.' Not only the pastors, but even all the brethren ; their 
errors must also be looked into. St Paul mentions the house of Chloe, 
1 Cor. i. 11, 'It hath been declared to me, by them which are of the house 
of Chloe, that there are contentions and faults among you ;' from thence he 
had information of their disorders. Answerable to which, we have church- 
wardens, they are the house of Chloe, bound by oath to present misde- 
meanours, that sins may have their just censure. Let them on the one side 
take heed of spleen, that they do nothing maliciously. So their accusation 
may be just, and their affection unjust ; and in doing that they shall sin, 
which they had sinned in not doing. Ille dat poenam, tic amisisti laudem. 
On the other side, of connivance and partiality; for there is an Omnia bene 
that swaUows all vanities. Drunkenness, uncleanness, swearing, profanation 
of the Sabbath, go abroad all the year, and when the visitation comes, they 
are locked up with an Omnia bene. This is not that charity that ' covereth 
sin,' but a miserable indulgence that cherisheth sin. 

In the creation there was an Omnia bene ; God reviewed all his works, 
and they were ' exceeding good.' In our redemption there was an Omnia 
hene; he hath done all things well, he hath made the blind to see, and the 
lame to go ; a just confession and applause. Here was an Omnia bene in- 
deed, but there never was an Omnia bene since. 

Let there be therefore a visitation with the rod, lest God come to visit 
with fire. God hath a fourfold visitation : — 1. A visitation of grace and 
mercy : Visitavit et redemit, — ' He hath visited and redeemed his people,' 
Luke i. 68. He came not only to see us, but to save us: not only to live 
among us, but to die for us. So Paul applies that of the psalm, ' What is 
man, that thou art mindful of him 1 and the son of man, that thou visitest 
him?' Heb. ii. G. The time wherein Jerusalem heard the oracles, and saw 
the miracles of our blessed Saviour, is called ' the day of her visitation.' 
2. A visitation of pity and compassion: so when God relieved Sarah'3 



Acts XV. 36.] a visitation sermon. 273 

barrenness, he is said to ' visit her,' Gen. xxi. 1 . Thus he did visit Job in 
his sickness: 'Thy visitation hath preserved my spirit.' This duty he com- 
mends to us for true religion indeed : ' Pure religion and undefiled before 
God is, to visit the fatherless and widows in their affliction,' James i. 27. 
To these works he promiseth the kingdom of heaven : ' You have visited 
me when I was sick, or in prison ; therefore come, ye blessed,' Matt. xxv. 
43. 3. A visitation of severity and correction ; so Job calls his trial a visita- 
tion. Job vii. 18, and we call the pestilence, God's visitation. This he 
threatened even to the offenders of the house of David : ' I ^vill visit their 
transgression with the rod, and their iniquity with stripes,' Ps. Ixxxix. 32, 
This visitation is not without mercy; yea, it is an argument of mercy ; for 
when God refuseth to visit, that is the sorest visitation of all. Therefore 
we pray, * Look down from heaven, O Lord; behold, and visit thy vine,' Ps. 
Ixxx. 1 4. 4. Lastly, a visitation of wTath and fury : * Shall I not visit for 
these things, saith the Lord? ShaU not my soul be avenged on such a 
nation as this V Jer. v. 29. So he visited Egypt, when he slew their first- 
born ; the old world, when he drowned it ; Sodom, when he burned it : 'I 
will go down and see.' Thus shall he one day visit the wicked, and with 
fire and brimstone, and a horribly tempest : this shall be the portion of 
their cup. 

God's visitation cannot be eluded or avoided ; there will be no appealing 
to a higher court, no revoking by prohibitions, no hiding from the cen- 
sure, no corrupting the judge, no answering the matter by proxy, no com- 
muting the penalty ; no preventing, but either by living innocent, or dying 
penitent. 

Therefore let us all visit ourselves, that we may save God the labour. 
This is a duty to which we are all naturally backward : like elephants that 
choose troubled waters, and refuse to drink in clear springs, for fear of see- 
ing their own deformities. Our unthrifts, that are run so far in arrearages, 
they are loath to hear of a reckoning. Or, it may be, we have chiding con- 
sciences ; and then, like those that are troubled with curst and scolding 
wives at home, love to be rambling abroad. But it is better to have our 
wounds searched while they are green, than to have our limbs cut off for 
being festered. Descend we, then, into the depth and corners of our own 
hearts, let us begin our visitation there ; mortifying all our rebellious lusts, 
and subduing our affections to the will of our Maker. So only shall we 
pass clear and uncondemned by the great Bishop of our souls, Jesus Christ. 
I have done : Deo gloria, vobis gratia, mihi venia. Amen. 



VOL. II. 



THE THREE DIVINE SISTERS: 
FAITH, HOPE, AND CHAEITT. 



Now abideth faith, liope, charity, these three ; hut the greatest oftJiese is 
charity.— I Cor. XIII. 13. 

When those three goddesses, say the poets, strove for the golden ball, Paria 
adjudged it to the queen of Love. Here are three celestial graces, in a holy 
emulation, if I may so s^Deak, striving for the chiefdom ; and our Apostle 
gives it to love. ' The greatest of these is charity.' 

Not that other daughters are black, but that Charity excels in beauty. 
We may say of this sister, as it was said of the good woman, ' Many daugh- 
ters have done virtuously, but thou excellest them all,' Pro v. xxxi. 29. Paul 
doth not disparage any when he saith, ' Charity is the greatest.' All stars are 
bright, though ^ one star may differ from another in glory,' 1 Cor. xv. We 
may say of graces, as of the captains of the sons of Gad, ' The least a hundred, 
the greatest a thousand;' or as the song was of Saul and David: SSaul 
hath slain his thousands, David his ten thousands.' Faith is excellent, so is 
hope ; but ' the greatest of these is charity.' 

Methinks these three theological virtues may not unfitly be compared to 
three great feasts which we celebrate in the year — Easter, Whitsuntide, and 
Christmas. Faith, like Easter, believes Christ dead for our sins, and risen 
again for our justification ; Hope, like Pentecost, waits for the coming of the 
Holy Ghost, God's free Spirit of grace, to come into us, and to bring us to 
heaven ; and Charity looks like Christmas, full of love to our neighbours, 
full of hospitaUty and mercy to the poor. 

These are three strings often touched : faith, whereby we beheve aU God's 
promises to be true, and ours; hope, whereby we wait for them with 
patience ; charity, whereby we testify what we believe and hope. He that 
hath faith cannot distrust ; he that hath hope cannot be put from anchor ; 
he that hath charity will not lead a licentious life, for ' love keeps the com- 
mandments.' 

For method's sake, we might first confer them all, then prefer one. But 
I will sjDeak of them according to the three degrees of comparison : — I. Posi- 
tively ; II, Comparatively ; III. Superlatively : ' the greatest of these is 
charity.' Under which method we have involved — 1. Their order, how they 



1 Cor. XIII. 13.] the three divine sisters. 27.5 

are ranked; 2. Their nature, how they are defined; 3. Their distinction, 
how they are differenced ; 4. Their number, how many are specified ; 5. 
Their conference, how they are compared; 6. Lastly, their dignity, and 
therein how far one is preferred. 

I. Faith is that grace which makes Christ ours, and all his benefits. God 
gives it : ' Faith is given by the Spirit,' 1 Cor. xii. 9. By the word preached : 
' Faith cometh by hearing,' Rom. x. 1 7. For Christ's sake : ' To you it is 
given for Christ's sake, to believe in his name,' Phil. i. 29. This virtue is 
no sooner given of God, but it gives God. So soon as thou believest, Christ 
is thine, and all his : ' For he that gives us Christ will also with him give 
us all things,' Rom. viii. 32. 

'Without this it is impossible to please God,' Heb. xi. 6. Let us not 
otherwise dare to come into his presence. There is nothing but wrath in 
him, for sin in us. Joseph charged his brethren that they should come no 
more in his sight, unless they brought Benjamin with them. We come at 
our peril into God's presence if we leave his beloved Benjamin, our dear 
Jesus, behind us. When the philosopher heard of the enraged emperor's 
menace, that the next time he saw him he would kill him, he took up the 
emperor's little son in his arms, and saluted him with a Potesne, ' Thou canst 
not now strike me.' God is angry with every man for his sins. Happy is 
he that can catch up his Son Jesus ; for in whose arms soever the Lord sees 
his Son, he will spare him. The men of Tyre were fain to intercede to 
Herod by Blastus, Acts xii. 20. Our intercession to God is made by a 
higher and surer way ; not by his servant, but by his Son. 

Now tliis Mediator is not had without a medium — faith. Fides 7nedmm, 
d quo remedium; faith is that means Avhereby we lay hold on this Christ. 
Ditfidence shall never have Jesus for its advocate ; though every man may 
say, ' I believe ; Lord, help my unbelief.' 

St Paul useth one word that very significantly expresseth faith, calling it 
'the evidence of things not seen,' Heb. xi. 1. Fides est credere quod non 
vides ; cujus merces est videre qtiod credis, — Faith is to believe what thou 
seest not ; whose reward is to see what thou believest. Now the metaphor 
may be explained thus : — 

(1.) Christ dying made a will or a testament, sealing it with his own blood, 
wherein he bequeathed a certain legacy of inheritance to his brethren with 
himself : ' Father, I will that they whom thou hast given me be with me 
where I am ; that they may behold my glory, which thou hast given me,' 
John xvii. 24. This is the substance of his will and testament. 

(2.) The conveyance of this will is the gospel : ' Whosoever believes, and 
is baptized, shall be saved.' A large patent, a free and full grant. There 
is no exception of persons, either in regard of state, quality, or country : 
* There is neither Jew nor Greek, bond nor free, male nor female : for ye 
are all one in Christ Jesus,' Gal. iii. 28. The conveyance is of an ample 
latitude. 

(3.) The executor or administrator of this will, if I may so speak, is the 
Holy Ghost, that Comforter which Christ promised to ' send, that should lead 
us into all truth,' John xiv. 1 G. This Spirit begets ftiith and sanctification 
in our hearts, puts ' Abba ' into our mouths, applies the merits of our Saviour 
to our souls, and indeed ' seals us up to the day of redemption,' Eph. iv. 30. 
Without his assistance we could appropriate no comfort by his will, nor 
challenge any legacy therein bequeathed. 

(4.) Lastly, The e\idence whereby every particular man apportions to 
himself his title and interest, is his faith. Thou, unregenerate soul, pleadcst 



276 THE THREE DIVINE SISTERS. [SeEMON XLII. 

a legacy in this wUl. Go to, let us join issue, and come to trial. Where is 
thy evidence ? Here it is ; my faith. This evidence, as all other, must have 
some witnesses. Produce thine ; and before the bar of the great Chief 
Justice, the King's Bench of heaven, let them not lie. 

The first is thy conscience. Alas ! give this leave to speak without inter- 
ruption, and one day it shall not flatter thee. This saith, thy evidence is 
false and counterfeit, forged by a wretched scrivener, flesh and blood ; for 
thy heart trusts in uncertainly good riches, or in certainly bad vanities, more 
than in the living God. 

The next is thy life. Alas ! this is so speckled with sins, so raw and 
sore with lusts, that as a body broken out into blains and boUs argues a 
corrupted liver or stomach within, so the spots and ulcers of thy life de- 
monstrate a putrefied heart. Lo, now thy witnesses. Thou art gone at the 
common law of justice ; it is only the chancery of mercy that must clear 
thee. What wUt thou now do 1 What, but humble thyself in recompense 
for thy false faith ; take prayer in thy company, for pardon of former errors ; 
go by the word preached : for the minister is, as it were, the register to en- 
gross the deed ; and desire God on the humble knees of thy soul, to give 
thee a new and a true evidence 1 Let this instnict us to some uses. 

Use 1. — Be sure that thy evidence is good. Satan is a subtle lawyer (and 
thou dost not doubt of his malice,) and will soon pick holes in it ; find out 
tricks and cavils agaiast it. He will winnow and sift thee, gram after grain : 
take heed, lest thou run not all to chaff. There is a faith of saints : ' Now 
live not I, but Christ liveth in me : and the life that I live, I live by the 
faith of the Son of God,' Gal. ii. 20. And there is a faith of devils : ' Thou 
believest; thou doest well : the devils believe, and tremble,' James ii. 19. 
There is a faith which cannot perish : ' Whosoever believeth in him shall not 
perish,' John iii. 15. And there is a faith that in the time of temptation 
falls away. The rocky ground receives the word, and for a while believeth, 
but in the time of temptation falls away, Luke xm. 13. There is a faith 
which the world overcometh ; such was the faith of Demas. And there is a 
faith that overcometh the world : ' This is the victory whereby we overcome 
the world, even our faith,' 1 John v. 4. There is a dead, idle, and infruc- 
tuous faith, James ii. 14; and there is a lively, active, working faith : ' Faith 
worketh by love,' Gal. v. 6. Be sure, then, that thy faith vnH endure the 
touch, even the fiery trial. 

Use 2. — Do not lose such a legacy as Christ hath bequeathed, for want oi 
faith. Glorious is the inheritance ; but where is thy evidence ? Flatter not 
thy soul with, hope of this possession, vrithout the assurance of faith, ' Christ 
gives his life for his sheep.' What is this to thee that art a wolf, a swine, 
a goat ? God dresseth his vineyard, pruneth it, is provident over it. What 
is this to thee that art a thorn, and no branch of the vine ? Look thou to 
be weeded up, and thrown out. The blood of Christ runs fresh ; but where 
is thy pipe of faith to derive it from his side to thy conscience ? Say it 
should shower mercy, yet if thou wantest faith, aU would fall besides thee. 
There would be no more favour for thee than if there was no Saviour. 

Let, then, no miseries of earth, much less pleasures, quench thy faith. 
Satan seeing this spark of fire kindled in thy heart, woiJd blow it out with 
storms, or work thee to smother it thyself with vanities, or to rake it up in 
the dead embers of cold security. But believe against sight and sense ; as 
David prophesied that he should be a king. Eo 2^lus hahet fides menti, quo 
minus argumenti, — Faith shall have so much the more recompense, as it had 
the less argument to induce it. 



1 Cor. XIII. 13.] the three divine sisters. 277 

Hope is the sweetest friend that ever kept a distressed soul company ; it 
beguiles the tcdiousness of the way, aU the miseries of our pUgiimage. 

' Jam mala finissem letho ; sed credula vitam 
Spes fovet, et melius eras fore semper ait.' 

Therefore, Dum spiro spei'o, said the heathen ; but, Dum exspiro spero, says 
the Christian. The one, Whilst I live, I hope ; the other also. When I die, I 
hope : so Job, ' I wdll hope in thee though thou killest me.' It tells the soul 
such sweet stories of the succeeding joys ; what comforts there be in heaven ; 
what peace, what joy, what triumphs, marriage-songs, and hallelujahs there 
are in that country whither she is travelling, that she goes merrily away with 
her present burden. 

It holds the head whilst it aches, and gives invisible drink to the thirsty 
conscience. It is a liberty to them that are in prison, and the sweetest 
physic to the sick. St Paul calls it an anchor, Heb. vL 19. Let the winds 
blow, and the storms beat, and the waves swell, yet the anchor stays the 
ship. It breaks through aU difficulties, and makes way for the soul to fol- 
low it. It teacheth Abraham to expect fruit from a withered stock ; and 
Joseph in a dungeon, to look for the sun and stars' obeisance. It counsels a 
man, as Esdras did the woman who, having lost her son, would needs die 
languishing in the disconsolate fields : ' Go thy way into the city to thine 
husband,' 2 Esd. x. 17. Mourn not, wretch, for the loss of some worldly 
and perishing dehght : sit not down and die, though the fruit of thy womb 
be swallowed into the earth ; but go home to the city, the city of mercy, to 
thine husband, even thy husband Jesus Christ ; let him comfort thee. This 
is the voice of Hope. 

Though misery be present, comfort absent, though through the dim and 
waterish humour of thy heart, thou canst spy no deliverance, yet such is 
the nature of hope, that futioxi facta elicit, — it speaks of future things as if 
they were present : ' We are saved by hope,' Eom. viii. 24. Yet, sic literati, 
ut adhuc speranda sit hcereditas, vostea possidenda. Nunc hahemus jus ad 
rem, nonduvi in re, — We have our inheritance in hope ; which gives us the 
right of the substance, though not the substance of the right ; assurance of 
the possession, though not possession of the thing assured. This tells us, 
that nemo valde dolebit et diu, — no man should grieve much and long ; God 
making our misery atit tolerahilem, aut hrevem, — either sufferable or short. 

These are the comforts of hope. Now, that you may not be deceived, 
there is (as I said before of faith) a thing like hope, which is not it. 

There is a bold and presumptuous hope, an ignorant security and un- 
grounded persuasion, the very illusion of the devil, who, when he cannot 
prevail with downright evil, cozens with the shadows of goodness : that how 
wickedly and wretchedly soever a man shall live, though he furs himself 
warm with poor men's hearts, though he forbids his brains (as on covenant) 
one sober hour in the year to think of heaven, though he thirst for carouses 
of blood, though he strives to powder a whole kingdom with the corns of 
death and massacre, though he carries half-a-dozen impropriate churches 
on his sacrilegious back, though he out-thunder heaven with blasphemies, 
though he trample under his profane foot the precious blood of God's Son ; 
yet still he hopes to be saved by the mercy of God. But we will sooner 
cast pearls to swine, and bread to dogs, than the comforts of Zion to such. 
We say not, '' Rejoice and tremlile,' but tremble without rejoicing. We sing 
not to them, 'With the Lord is mercy, that he might be feared;' but with 
the Lord is judgment and vengeance; with him is plague and pestilence, 



278 THE THREE DIVINE SISTERS. [SeRMON XLII. 

storm and tempest, horror and anguish, indignation and wrath, that he may 
be feared. Against this hope we shut up the bosom of consolation, and the 
promise of safety by the merits of Christ ; and so far as we are charged, the 
very gates of everlasting life. 

There is a hope, sober, faithful, well-grounded, well-guarded, well-assured. 
This is like a house built on a rock. The rock is God's promised mercy; 
the building, hope in Christ : it is, as it were, moated or entrenched about 
with his blood by the sweet testimony of God's Spirit to the conscience : 
known by the charity of the inhabitants ; for it keeps bread for the hungry, 
clothes for the naked, entertainment for strangers. To this hope we open 
the doors of the kingdom of heaven ; and so far as the commission of the 
keys lead us, we unlock the gates of eternal life, and allow entrance. We 
call this ' the blessed hope.' 

Charity is an excellent virtue, and therefore rare ; if ever in this con- 
tentious age, wherein fratrum quoque gratia rara est, the unfeigned love of 
brothers is strange. Woe is me ! before I am come to define what love is, 
I am fallen into a declamation against the want of it. What is here chiefly 
commended is chiefly contemned, as if we had no need of mutual succour, nor 
could spare a room in our hearts to entertain charity, lest we should expel 
our old loved guests, fraud, malice, and ambition. Love hath two proper 
objects — the one, immediate and principal; the other, mediate and limited. 

The proper and immediate object of our love is God. This is the great 
commandment, 'Thou shalt love the Lord thy God with all thy heart, 
with all thy soul, with all thy strength.' As if he would not leave out 
the least sinew or string of the heart, the least faculty or power of the 
soul, the least organ or action of the strength. So Bernard : ' With all 
the heart,' that is, affectionately; 'with all thy soul,' that is, wisely; 'with 
all thy strength,' that is, constantly. Let the zeal of thy heart inflame thy 
love to God ; let the wisdom of thy soul guide it ; let the strength of thy 
might confirm it. AU the afi"ections of the heart, all the election of the soul, 
all the administration of the body. The soul judgeth, the wiU prosecutes, 
the strength executes. God can brook no rivals ; no division betwixt him 
and Mammon, betwixt him and Melchom, betwixt him and Baal, betwixt 
him and Belial. Causa diligendi Deiim Deus est, modus sine modo, — The 
cause and motive to love God, is God; the manner is without measure. 
Minus amat te, qui aliquid amat lyrceter te, quod non amat ijroptm' te, — He 
poorly loves God, that loves anything besides him, which he doth not love 
for him. 

The subordinate object of love is man, and his love is the effect of the 
former cause, and an actual demonstration of the other inward affection. 
Waters coming from the sea boil through the veins of the earth till they 
become springs, and those springs rivers, and those rivers run back to the sea 
again. All man's love must be carried in the stream of God's love. Blessed is 
he that loves amicum in Domino, inimicum j)ro Domino, — his friend in the 
Lord, his enemy for the Lord. * Owe nothing to any man, but this, that ye 
love one another,' Kom. xiii. 8. Other debts, once truly paid, are no more 
due ; but this debt, the more we pay it, the more we owe it ; and we still do 
acknowledge ourselves debtors to all, when we are clear with all : proverbially, 
' I owe him nothing but love.' The communication of this riches doth not 
impoverish the proprietary; the more he spends of his stock, the more he 
hath : 'There is that scattereth, and yet increaseth,' Pro v. xi. 24. But he 
that wUl hoard the treasure of his charity shall grow poor, empty, and bank- 
nipt : ' There is that withholdeth more than is meet, but it tendeth unto 



1 Cor. XIII 13.] the three divine sisters, 279 

poverty.' Love is the abridgment of the law, the new precept of the gospel. 
Luther calls it the shortest and the longest divinity : short, for the form of 
words; long, yea, everlasting, for the use and practice; for 'charity shall never 
cease.' 

II. Thus for the first degree of comparison, positively. The second is 
comparative ; where, though it be said virtues and great men must not be 
compared, yet we may without offence bring them to a holy conference ; else 
how shall we perceive the Apostle's intended scope, the transcendency of 
charity ? I will therefore first confer faith with hope, and then with them 
both, charity. 

1. The distinction between faith and hope is nice, and must warily be dis- 
covered. I will reduce the differences into three respects, of order, oflBce, 
and object : — 

For order : Paul gives faith the precedency. ' Faith is the ground of things 
hoped for,' Heb. xi. Faith always goes before ; hope follows after, and may 
in some sort be said to be the daughter of faitk For it is as impossible for 
a man to hope for that which he believes not, as for a painter to draw a pic- 
ture in the air. Indeed, more is believed than is hoped for; but nothing is 
hoped for which is not believed. So that on necessity, in respect of order, 
faith must precede hope. 

For ojice : faith is the Christian's logic ; hope his rhetoric. Faith per- 
ceives what is to be done, hope gives alacrity to the doing it. Faith guides, 
adviseth, rectifieth ; hope courageously encounters with all adversaries.* 
Therefore faith is compared to a doctor in the schools, hope to a captain in 
the wars.t Faith discerns the truth, hope fights against impatience, heavi- 
ness of spirit, infirmity, dejectedness, desperation. Divines have alluded the 
difference between faith and hope in divinity to that between wisdom and 
valour in philosophy. Valour without wisdom is rashness, wisdom without 
valour is cowardice. Faith without hope is knowledge without valour to 
resist Satan ; hope without faith is rash presumption, and an undiscreet dar- 
ing ; you see their different office. 

For object : faith's object is the absolute word and infallible promise of 
God ; hope's object is the thing promised. Fides intuetur verhuin rei, spes 
vero rem verhi, — Faith looks to the word of the thing, hope to the thing of 
the word. So that faith hath for its object the truth of God ; hope, the 
goodness of God. Faith is of things both good and bad, hope of good things 
only. A man believes there is a hell, as truly as he believes there is a 
heaven ; but he fears the one, and hopes only for the other. Faith hath 
objected to it things past, present, future. Past, it believes Christ dead for 
our sins, and risen again for our justification. Present, that he now sits at 
the right hand of his Father in heaven. Future, that he shall come to judge 
quick and dead. Hope only respects and expects things to come. For a 
man cannot hope for that wkLch he hath. You see how in some sense hope 
excels faith. For there is a faith in the devils ; they believe the truth of 
God, the certainty of the Scriptures ; they acknowledge Christ the Judge of 
quick and dead ; therefore cry, ' Why tormentest thou us before the time ?' 
They have faith joined with a Popish preparatory good work, fear ; ' the 
devils believe and tremble :' yea, they pray, they beseech Christ not to send 
them into the deeps ; what then want they? Hope, a confident expectation 
of the mercy of God ; this they can never have. They believe ; they cannot 
hope. This is the life of Christians, and the want makes devils. If it were 
not for this hope, ' we of all men were most miserable,' 1 Cor. xv. 19. 
* Alsted System. Theolog., lib. iil, loc. 17. + Aug. 



280 THE THREE DIVINE SISTEES. [SeEMON XLII. 

2. Charity differs from them both. These three divine graces are a created 
trinity; and have some glimmering resemblance of the Trinity uncreate. 
For as there the Son is begotten of the Father, and the Holy Ghost pro- 
ceeds from them both ; so here, a true faith begets a constant hope, and 
from them proceeds charity. ' Thus is God's temple built in our hearts,' 
saith Augustine : the foundation whereof is faith ; hope the erection of the 
walls ; charity the perfection of the roof. 

In the godly all these three are united together, and cannot be simdered. 
We believe in God's mercy, we hope for his mercy, and we love him for his 
mercy. Faith says, there are good things prepared : hope says, they are pre- 
pared for me : charity says, I endeavour to walk worthy of them. So that, 
what good faith believes shall be, hope expects for herself, and charity aims 
at the Avay to get it, by ' keeping the commandments.' Faith apprehends 
both reward and punishment ; hope only looks for good things for ourselves ; 
charity desires the glory of God, and the good of all our brethren. 

III. The second degree gives way to the third, last, best : the superlative. 
* But the greatest of these is charity.' Time will not afford me to answer 
all the objections which subtle wits have ignorantly deduced from these 
words. Neither were it to other purpose than to write Iliads after Homer, 
they have been so soundly and satisfyingly answered. I will only mention 
two, and but report a responsive solution. 

Object. 1. — The principal promises are made to believers: 'Whosoever 
believes, and is baptized, shall be saved.' So no less a promise is made to 
lovers : ' All things shall work together for the best to those that love God,' 
&c., Kom. viii. 28. ' God,' saith the Psalmist, ' is near to those that call 
upon him.' He is close by all those that suffer for him ; but he is within 
those that love him. Here is prope, intra, intiis. This same intra, within, 
is of the highest degree. ' God is love, and he that dwelleth in love dweU- 
eth in God, and God in him,' 1 John iv. 17. O unspeakable felicity ! 

Object. 2. — If charity be greater than faith, then is not man justified by 
faith only. Inconsequent illation ! St Paul commends not love for the virtue 
of justification : it may fail in that particular action, yet receive no impeach- 
ment to the excellency of it. By demonstration: A prince doth excel a 
peasant : shall any man therefore infer that he can plough better, or have 
more skUl in tUlage ? A philosopher doth excel a mechanic, though he can- 
not grind so well as a mUler, or limn so cunningly as a painter. A man is 
better than a beast : who but a madman will therefore conclude that he can 
run faster than a horse, draw more than an ox, or carry a greater burden 
than an elephant ? Though he faU in these particular acts, yet none wUl 
deny but he is better than a beast. 

The truth is, that in faith stands originally our fellowship with God. Into 
that^hand he poureth the riches of his mercy for salvation ; and were the 
actions of charity never so great and (foolishly thought) meritorious, yet, if 
not the eftects of a true saving faith, they are lost, and a man may for his 
charity go to the devil And though they would plead from the form of 
the last judgment (Matt, xxv.) that God accepts men to life for their deeds 
of charity, feeding, clothing, relieving ; yet the Scripture fully testifies, that 
God neither accepts these, nor ourselves for these, further than they are the 
effects of a true faith. Our persons being first justified by faith in Christ, 
then God will crown our works. Yet a Christian must work : for no nudi- 
fidian, as well as no nvdlifidian, shall be admitted into heaven. ' Therefore,' 
saith the apostle, ' faith worketh by love,' Gal. v. 6. For faith is able to 
justify of itself, not to work of itself. The hand alone can receive an alms, 



1 COE. XUL 13.] THE THREE DIVINE SISTEES. 281 

but cannot cut a piece of wood without an axe or some instrument. Faith 
is the Christian's hand, and can without help receive God's given grace into 
the heart ; but to produce the fruits of obedience, and to work the actual 
duties required, it must have an instrument : add love to it, and it worketh 
by love. So that the one is our justification before God, and the other our 
testification before men. 

Their number is considerable ; these three, neither more nor less. "Why 
not two 1 as there be two parts in man, his understanding and will : to direct 
these two, is sufficient to salvation. By faith the understanding is kept 
safe ; by charity, the will : what needed then the mention of hope ? Yes, 
hope is the daughter of faith, and the mother of charity; and as man hath 
an understanding to be informed, and a will to be rectified, so he hath a 
heart to be comforted, which is the proper office of hope. 

But why, then, speaks he of no more than three ? St Peter mentions 
eight together, 2 Pet. i. 6 ; and St Paul himself, in another place, puts in 
nine, Gal. v. 22. Why are all these left out in this glorious catalogue ? Is 
it enough to have these three and no more 1 Are the rest superfluous, and 
may well be spared ? Nothing so ; but all those virtues are comprehended 
under these three : as to the trade of a stationer, some are required to 
print, some to correct, some to fold, others to bind, and others to garnish ; 
yet all belongs to one trade. There be many rays, and but one sun ; there 
is heat and Light in one fire. So aU those graces may be reduced to these 
three principals, as we read 1 Thess. i. 3, the work of faith, and labour of 
love, and patience of hope ; temperance, patience, godliness, &c., are all ser- 
vants to these three great princes, faith, hope, and charity. 

rV. Lastly, for the prelation. Wherein consisteth this high transcendency 
of charity? In six privileges : — 

1. For latitude, love is the greatest. Faith and hope are restrained with- 
in the limits of our particular persons. ' The just man lives by his own 
faith,' and hopes good to himself ; but love is like the vine which ' God 
brought out of Egypt, and cast out the heathen to plant it, which covereth 
the mountains with the shadow of its boughs, and spreads its branches unto 
the sea and the rivers,' Ps. Ixxx. 8. It is like the sun in the sky, that 
throws his comfortable beams upon aU, and forbears not to warm even that 
earth that beareth weeds. Love extends to earth and heaven. In heaven 
it aftecteth God, the Maker and mover; the angels, as our guardians; the 
triumphant saints, for their pious sanctity. On earth, it embraceth those 
that fear the Lord especially; it wisheth conversion to those that do not; it 
counsels the rich; it comforts the poor; it reverenceth superiors, respecteth 
inferiors; doth good to friends, no evil to foes; wisheth well to all. Tliis is 
the latitude of charity. Faith hath but narrow limits, but the extent of love 
is universal, not bounded with the world. Faith believes for thyself, but 
charity derives and drives the effects of thy faith to others. Thy fiiith re- 
lieves thyself, thy charity thy brother. 

2. For perpetuity and continuance. Faith lays hold on God's gracious 
promise for everlasting salvation; hope expects this with patience; but when 
God shall fulfil his word, and us with joy, then faith shall be at an end, hope 
at an end, but love shall remain between God and us an everlasting bond. 
Therefore, saith the Apostle, ' now abideth faith,' &c. Noio : now three, 
then one, and that is charity. When we have possession of those pleasures 
which we hoped and believed, what longer use is there of faith or hope ? 
But our loves shall not end with our lives. We shall everlastingly love 
our Maker, Saviour, Sanctifier, angels, and saints ; where no discontent shall 



282 THE THKEE DIVINE SISTERS. [SeEMON XLIL 

breed any jar in our hallelujalis. If the use of love be so comfortable on 
earth, what may we think it will be in heaven ? 

Thus saith Chrysostom : ' Only love is eternal.' Now, faith and hope 
hold up the hands of charity, as Aaron and Hur held up the hands of Moses ; 
but then their use and office shall cease. Tunc non erit s})€s, quando erit 
spes, — Hope shall not be when the thing hoped is. Hope shall bring in 
possession, possession shall thrust out hope. Therefore, saith Augustine, is 
charity greater, etsi non propter eminentiam, tamen propter permanentiam, 
— if not for the excellency, yet for the perpetuity. 

Thus to justify a man, faith is greater ; but in a man justified, charity is 
greater. Let faith alone with the great work of our salvation ; but that 
finished, it shall end, and so yield superiority to love, which shaU endure 
for ever. 

3. For the honour and likeness it hath unto God. Faith and hope make 
not a man like God, but charity doth. He neither can be said to believe 
nor to hope ; but we know he loves, yea, he is love. 

4. In respect of its titles, charity exceUeth, It is novum onandcttum, 
the new commandment : faith was never called so. It is vincidum perfec- 
tionis, the bond of perfection : faith is not so termed ; thy faith oiily ties 
thyself to God, but love binds up all in one bundle of peace. It is impletio 
legis, the fulfilling of the law : where hath faith such a title ? St Am- 
brose, on the funeral of Theodosius, observes, that he died with these words 
in his mouth, Dilexi, dilexi, which he conceived to be his answer to the 
angels asking him how he had behaved himself in his empire, — I have loved, 
I have loved ; that was enough. 

5. Charity is more noble, for it is a better thing to give than to receive. 
Faith and hope are all of the taking hand, but charity gives. If faith gives 
glory to God, yet this is but his own, an acknowledgment of that to be his 
which is his. The property of faith is to receive into itself ; the property of 
love to lay out itself to others. 

6. For manifestation. Faith and hope are things unseen, and may be 
dissembled, but charity cannot be without visible fruits ; therefore the only 
trial of faith and hope is by charity. 

Thus charity is greatest, if not respectu originis, or for causality, yet for 
dignity. 1. More honourable, because like God. 2. More noble, because 
more beneficial to man. 3. More communicable, for faith respects thyself, 
•charity aU. 4. More durable ; when faith is swallowed uj) in vision, hope 
in possession, then love remains. 5. For titles, 6. For manifestation. 

Thus you have commended to your souls these three sisters, faith, hope, 
^nd charity. Faith we must have, or we are reprobates ; hope, or wretches ; 
charity, or not Christians. There is a promise made to faith, that it shall 
Lave access to God, Heb. xi. 6 ; to hope, that it shall not be ashamed, 
Bom. V. 5 ; but to charity, that it shall dwell in God, and have God dwell- 
ing in it, 1 John iv. 16. 

I should now teU you, that as these three fair sisters came down from 
heaven, so in a cross contrariety the devil sends up three foul fiends from 
hell : against faith, infidelity ; against hope, desperation ; against charity, 
malice. He that entertains the elder sister, unbelief, I quake to speak Ms 
doom, yet I must : ' He is already condemned,' John iii. 18. He that em- 
braceth the second ugly hag, despair, bars up against himself the possibility 
of all comfort, because he ofi"ends so precious a nature, the mercy of God, 
and tramples under his desperate feet that blood which is held out to his 
unaccepting hand. He that welcomes malice, welcomes the devil himself; 



1 COE. XIII. 13.] THE XHEEE DIVINE SISTERS. 283 

he is Ccolled * the envious,' and loves extremely to lodge himself in an envious 
heart. These be fearful, prodigious sisters : fly them and their embraces ; 
and remember, O ye whom Christ concerns, the commandment of your Sa- 
viour, * Love one another !' 

I will end with our Apostle's exhortation to his Philippians : ' If there 
be any consolation in Christ,' and there is consolation in him when the 
whole world cannot afford it ; * if any comfort of love,' and he that knows 
not the comforts of love knows no difference betwixt man and beast ; ' if 
any fellowship of the Spuit,' by whom we are all knit into one communion, 
and enriched with the same treasures of grace ; ' if any bowels and mercies,' 
if uncharitableness and avarice hath* turned our entrails into stone and iron, 
if we have not forgotten the use and need of mercy ; ' fulfil my joy, that yc 
be like-minded, and have the same love,' Phil. ii. 1, 2. Fulfil the Apostle's 
joy only ? No, the joy of the bride and Bridegroom, of the church on earth, 
of the saints in heaven ; the joy of the blessed angels ; the joy of Father, 
Son, and Holy Spirit ; and last of all, the joy of your own hearts, that yon 
* Love one another.' Forget not that trite but true saying — 

' They shall not want prosperity, 
That keep faith, hope, and charity.' 

* Hath not. — Ed. 



THE TEMPLE. 

(AT PAUL'S CROSS, AUGUST 5.*) 



WJiat agreement hath the temple of God ivith idols ? — 2 Coe. VI. 16. 

It is not fit they should be too familiar, or near together in this world, 
whose portions shall be far asunder in the world to come. The sheep and 
goats are indeed now blended promiscuously, and none can distinguish them 
here but he that shall separate them hereafter ; the right and left hand of 
the last tribunal shall declare them. But they that be alien or opposite to 
us in faith and profession are manifest, and we have a frequent charge De 
nan commisceiido. Now the nearer this Ul-matched conjunction, the more 
intolerable : the same board, ill ; the same bed, worse ; worst of all the same 
temple. So the Apostle begins his dehortation, ' Be not unequally yoked 
with unbehevers :' so he ends it, 'What agreement hath the temple of God 
with idols V Divers seeds of grain in one ground, divers kiads of beasts in 
one yoke, divers sorts of cloth in one garment, were expressly forbidden 
under the law, Deut. xxii. ; and shall several religions be allowed in one 
church under the gospel ? 

The absurdness of such a mixture is here illustrated by many oppositions ; 
the sound of all which is interrogative, the sense negative. Eighteousness 
and unrighteousness, light and darkness, Christ and Belial, the believer and 
the infidel ; these can have no communion, no concord, no conjunction ; and 
* what agreement hath the temple of God with idols V 

I need not by art divide these words, for they are divided by nature. 
Now as quce Deus conjunxit, nemo sejMret, — those things that God hath 
joined together, let no man put asunder : so quce Deus sej^aravit, nemo con- 
jungat, — those things that God hath put asunder, let no man join together. 
The scope of the text, and the matter of my discourse, is to separate idols 
from the temple of God ; the Holy Ghost hath divided them to my hands : 
they cannot agree in his sentence, let them never agree in our practice ; 
cursed is he that goes about to compound this controversy. The temple is 
holy, idols profane ; it is not lawful to mix sacra profanis. The temple is 
for God, idols for the devil ; God and the devil admit no reconciliation. 
Therefore, as two hostile nations, after some treaty of peace, neither liking 

* Apparently 1623.— Ed. 



2 COE. VI. 16.] THE TEMPLE. 285 

the proposed conditions, break off in a rage. In hoc xiterque consentimus, 
quod consentire nolumus, — In this we both consent, that we will not consent 
at aU ; so be it here agreed, that no agi-eement can be made. In composing 
differences betwixt man and man, betwixt famOy and family, bet^vixt king- 
dom and kingdom, heati pacijici, — blessed are the peace-makers. But in 
reconciling Christ and Belial, the temple of God and idols, maledicti pacifici, 
— cursed are the peace-makers. Here bella geri 2)l(t'Ceat magnos habitiira 
triuin2)hos. God himself in paradise did first put the quarrel, his Apostle 
hath here given the alarm, and he deserves a malediction that sounds a 
retreat. 

But as no battle can be well fought without order and martial array, so 
no discourse can be made profitable without some method. The temple, 
therefore, we will suppose to be God's castle, and idolatiy the invasion of it. 
This castle is but one, idols are many. The champions that God hath set 
to defend his castle are especially or principally princes and pastors, the ma- 
gistracy and the ministry; the adversary forces that fight against it be the 
devil's mercenary soldiers. The munition on the one side is the divine Scrip- 
ture, the sacred word of God ; the engines, ordnance, and instruments of 
assault on the other side are idols, traditions, and those carnal inventions 
wherewith the corrupt heart of man seeks to batter it. The siege is con- 
tinual, the feud implacable, the difference u-reconcileable. Yet at last the 
war shall end, with the ruin of those enemies, in the triumph of the righteous, 
and to the everlasting glory of God. 

Now though this war be every way spiritual, it is divers ways consider- 
able. There is a material, and there is a mystical temple • there are external 
and internal idols; there be ordinary and extraordinary soldiers. Every 
Christian, as he is a temple of God, so not without the assault of idols : 
there is a civil war, a rebellion within him, wherewith he is continually exer- 
cised. In this militant estate of the church none are free : only he that 
gives full allowance to his own corruptions is not a temple of God, but a 
synagogue of Satan ; a sink of uncleanness, rather than a sanctuary of holi- 
ness. Thus from one general arise many particulars, and you will say, ' Be- 
hold a company ;' as Leah said of her son Gad, ' A troop cometh,' Gen. xxx. 
11. Yet all these branches have but one root : they are but like the wheels 
of a clock, taken a little in sunder to view, then to be put together again. 
Let not their number discourage your attention. When a wealthy favourite 
of the world sent his servant to bespeak lodging for him, he told the host, 
* Here wiU come to-night the lord of such a manor, the landlord of such a 
town, the keeper of such a forest, the master of such an ofiice, the lay-parson 
of such a parish, a knight, a justice of peace, a gentleman, a usurer, and my 
master.' 'Alas,' answers the host, ' I have not lodging for half so many,' * Be 
content,' repUes the servant, ' for all these are but one man.' So if you dis- 
trust your memories for room to entertam so many observations, yet be com- 
forted, for all have but this one sum, * There is no agreement betwixt the 
temple of God and idols.' 

The Temple. — That which was built by Solomon was justly called the 
wonder of the world, a white and glorious monument, set on the hiU of Zion, 
inviting passengers to see it, and amazing their eyes when they beheld it. 
It was of white marble without, of cedar and gold within, all of the best, all 
beautiful, precious, durable. So magnificent was that structure, that all na- 
tions have admired it, all times celebrated it. * Beautiful for situation, the 
joy of the whole earth, is ]Mount Zion,' Ps. xlviiL 2. While the favour of 
heaven was set upon Jerusalem, the joy of the whole earth was Mount Zion. 



286 THE TEMPLE. [SeEMON XLIII. 

It is fit he tliat made the world a house for man, should have a house in 
this world made for himself : neither could it be too costly, seeing all the 
materials that went to it were his own. Every rotten cottage is too good 
for Satan, no fabric could be too sumptuous for God. While his people 
dwelt in tents, himself was content to dwell in a tabernacle : in the flitting 
condition of Israel, he would have his own house a moveable, that they 
might never remove without him. But when their residence was settled in 
the promised land, he would have his tabernacle turned into a temple, that 
they dwelling where he appointed them, he might also dwell among them. 
The former was for motion, the latter for rest ; the one for progress, the 
other his standing house. All this while, God had but one house at once : 
first, the tabernacle ; then that gave place to the temple ; and Solomon's 
temple being defaced, was supplied by Zerubbabel. Now he hath many 
houses, even so many as there be nations, as there be congregations, as there 
be persons professing Christ. We have houses of our own, why should not 
God have his 1 A prince hath more houses than one, why should the King 
of heaven be abridged 1 A king in his own person can dwell but in one 
house at once ; let God have never so many, he can at once fill them all. 
He hath a house of flesh, so every believer is his temple ; a house of stone, 
so this material one is his temple ; a house neither of flesh nor stone, but 
immaterial, immortal in the heavens. And as Christ says, that 'in his 
Father's house there are many mansions,' John xiv., so in his Father's mili- 
tant church there are many houses. 

It were vain to ask what God should do with a house, when we consider 
what we do with our own : what but dwell in it 1 But how God doth 
dwell in it seems to be a question, seeing the Apostle saith, that ' he dwells 
not in temples made with hands,' Acts xvii. 24. Indeed he dwells not in 
them as we dwell in ours. Our house defends us, God defends his house ; 
our house comprehends us, God comprehends his house. We are only within 
our houses, and they are without us : God is so within his house that he is 
also without it, elsewhere, everywhere, yea, his house is within him. When 
we are abroad we cannot keep our houses ; yea, when we are in them asleep 
they serve to keep us. God can never be absent from his, nor doth the 
keeper of this temple ever sleep. Now every material temple wherein the 
saints are assembled, the truth of the gospel is preached and professed, the 
holy sacraments duly administered, and the Lord's name is invocated and 
worshipped, is the temple of God. 

Why is it called his temple, but for the testification of his presence ? 
When Cain stood excommunicated for murdering his brother, and might not 
come to the place appointed for God's service, he is said to be ' cast out 
from the presence of the Lord,' Gen. iv, 1 6. Some have interpreted the like 
of Jonah's ' flying from his presence,' chap. i. 3 ; that he fled from the place 
where the prophets used to stand ready to be sent of God. Nadab and 
Abihu ' died before the Lord,' Lev. x. 2 ; that is, before the altar of the Lord. 
That which was done before the ark or altar, in the tabernacle or temple, 
was said to be done coram Domino. And yet too many come to the temple 
with so little reverence as if they thought God were not at home, or did not 
dweU in his own house. But the Lord is present in his temple : in vain 
.shall we hope to find him elsewhere, if we do not seek him here. ' I Avill be 
in the midst of you gathered together in my name,' Matt, xviii. 20 ; not 
anywhere, not everywhere, but here. Indeed no place excludes him, but 
this place is sure of him. He fills all places with his presence, he fills 
this with his gracious presence. Here he both hears us and is heard of us : 



2 COE. VI. 16.] THE TEMPLE. 287 

Audit oranfes, docet audientes* — He hears our prayers, and teaclieth us our 
lessons. No place sends up faithful prayers in vain, no place hath such a 
promise of hearing as the temple. It is the Lord's court of audience, his 
Highness's court of requests. There humble souls open their grievances, 
from whence they return loaden with graces. Why are many so void of 
goodness, but because they are negligent of the public devotions 1 They 
seek not the Lord where he may be found, therefore deserve to miss him 
where they pretend to seek him. Why should they think to find God in 
their closets, while they care not to seek him in his temples ? When we need 
the help of our friend, do we tarry till we meet him by chance, or till he 
come to us, or shall we not rather go home to his house ? ' Peter and John 
went up into the temple at the hour of prayer,' Acts iii. 1 ; they thought it 
not sufficient to pray in their private chambers, but join themselves with 
the congregation, as a navy royal to transport their holy merchandise to 
heaven. ' Lift up your hands in the sanctuary, and bless the Lord,' Ps. 
cxxxiv. 2. Pure hands are accepted in every place, but especially in the 
sanctuary. What follows ? * The Lord that made heaven and earth bless 
thee out of Zion.' He says not. The Lord that made heaven bless thee upon 
earth ; nor, The Lord that made earth bless thee out of heaven ; but, The 
Lord that made heaven and earth bless thee out of Zion. Blessings come 
originally from heaven, mediately through Zion. In the temple let us seek, 
in the temple we shall find those precious treasures and comforts of Jesus 
Christ. 

This temple is not without some enemies. Besides those profane politi- 
cians, that think with one Eustathius, that there is no use of temples ; or 
those Massilians, who, as Damascene reports, did add to other heresies, tem- 
2:)loncm contemptum ; or those pseudo-apostoli, that laughed at a temple 
full of suppliants, as a house full of fools ; or those that be of Jeroboam's 
mind, who to settle himself in the kingdom of Israel, diverts the people from 
God's house at Jerusalem." Instead of that snowy and glittering temple, 
they shall have two golden representations. Zion is too far off", these shall 
be near home : that is a tedious way of devotion, these both compendious 
and plausible. As Josephust brings him in persuading them : ' My good 
people and friends, you cannot but know that no place is without God, and 
that no place doth contain God ; wheresoever we pray, he can hear us ; 
wheresoever we worship, he can see us : therefore the temple is superliuous, 
the journey needless ; God is better able to come to you, than you are to go 
to him.' Beside these, the temple of God hath two kinds of foes : — 

1. The Anabaptists tell us, that the old superstition hath made those houses 
fitter for stables than for churches ; that they ought no more to be called 
templet Dei, but templa idolorum ; as they pretend, the passover was called 
in those corrupt times, not pascha Dei, but pascha Judceoricm, John ii. 13. 
By the same reason they would have removed all princes, because some have 
abused their governments. But we say, though evil men abuse good tilings, 
yet if a kingdom were not a lawful state, David and Josiah would never have 
been kings ; for good men do not use evil things. The temple in Christ's 
time was become a den of thieves, yet even then and there did he send up 
devout and holy prayers. It is a gross ignorance that cannot distinguish 
betwixt a fault that proceeds ex natura facti, and that which proceeds ej; 
abusu honi ; the former is malum simpliciter, the other is but viahim pey 
accidens-X No man pulls down his house, because uncleanncss hath been 
committed in one of the chambers. Let olfonders be removed from the 

* Bern. t Antiq., lib. viii., cap. 3. t Tli. 1 qu. 41, art. 6. 



288 THE TEMPLE. [SeRMON XLIII. 

temple, not demolished because of offences. ' The kingdom of God shall be 
taken from you,' Matt. xxi. 43, saith Christ ; not quite taken away, but only 
taken from the Jews. When God threatened the like to Saul, 1 Sam. xv. 
28, he did not mean to have no more kings, or to reduce it to the former 
state of judges ; no, only the kingdom shall lose Saul, but Israel shall not 
lose the kingdom. It is a maxim in nature. Things dedicated to God are 
not to be transferred to the uses of men ; a principle in philosophy, Quae 
recte data sunt, erijn non licet ;''' and a proverb among our children, To give 
a thing and take a thing is fit for the devil's darling. 

2. The sacrilegious, to whom God is beholden, if they let his temple 
stand; but for the maintenance of it, they will be so bold vdth him, as 
either to share half, or leave him none. There be many that pray in the 
temple, who yet also prey on the temple ; as if a thief should do homage to 
that house in the day which he means to rob in the night. But alas ! why 
should I touch that sore which is all dead flesh ? or speak against sacrilege 
in orhe saailego, among them that delight in it ? Where lawyers are feed, 
hired, bribed to maintain sacrilege, God and his poor ministers may even 
hold their peace. Something would be spoken for Zion's sake, but I take 
this place and time for neither the right uhi nor quando. We know Abigail 
would not tell Nabal of his drunkenness, tUl he was awoke from his wine. 
Whensoever it shall please God to awake you from this intoxication, we 
may then find a season to speak to you. But God keep you from Nabal's 
destiny ! that when this sin shall be objected to your consciences on your 
deathbeds, your hearts do not then ' die in you like a stone,' 1 Sam. xxv. 
37. One thing let me beg of you in the name of liim whom you thus wrong : 
howsoever you persist to rob the temple of the due salary, yet do not stand 
to justify it. By imploring mercy, perhaps you may be saved, but by justi- 
fying the injury, you cannot but be lost. As the French king, Francis the 
First, said to a woman kneeling, and crying to, him for justice, ' Stand up, 
woman, for justice I owe thee ; if thou beggest anything, beg mercy.' So if 
you request anjrthing of God, let it be mercy, for he owes you justice j and 
in this point, God be merciful to you all ! 

It was David's earnest prayer, ' One thing have I desired of the Lord, and 
that will I seek after ; that I may dwell in the house of the Lord all the 
days of my life, to behold the beauty of the Lord, and to inquire in his. 
temple,' Ps. xxvii. 7. There are many that pray David's words, but not 
with David's heart. Unnm 2)etii, One thing I have desired, de jirceterito, for 
the time past ; et hoc requiram, this I will still seek after, de/uturo, for the 
time to come : I have required it long, and this suit I vidll urge till I have 
obtained it. What 1 To dwell in some of the houses of God all the days of 
my life, and to leave them to my children after me ; not to serve him there 
with devotion, but to make the place mine own possession ? These love the 
house of God too well ; they love it to have and to hold : but because the 
conveyance is made by the lawyer, and not by the minister, their title will 
be found naught in the end ; and if there be not a nisi prius to prevent 
them, yet at the great day of universal audit, the Judge of all the world shall 
condemn them. By this way, the nearer to the church, the further from God. 
The Lord's temple is ordained to gain us to him, not for us to gain it frOm 
him. If we love the Lord, we will * love the habitation of his house, and 
the place where his honour dwelleth ;' that so by being humble frequenters 
of his temple below, we may be made noble saints of his house above, the 
glorious kingdom of Jesus Christ. 

* Plato. 



2 Cor. A'l. 16.] the temple. 289 

These be the enemies to the temple, whereof the first would separate Bo- 
minum (t templo, the other templum d. Domino, — they would take God from 
the temple, these would take the temple from God. Let mc conclude this 
point with two watchwords : — 

First, The first concerns us of the ministry, the waiters of the temple. It 
hath been an old saying, De templo ovine honum, de templo ovine vialuvi,* 
— All good or evil comes from the temple. Where the pastor is good, and 
the people good, he may say to them as Paul to his Corinthians, Nonne opus 
aneuvi vos estis in Domino, — ' Are not ye my work in the Lord ?' 1 Cor. ix. 1. 
Where the pastor is bad, and the people no better, they may say to him, 
I^onne desiructio nostra tu es in seculo, — Art not thou our destruction in the 
world ? It is no wonder if an abused temple make a disordered people, A 
wicked priest is the worst creature upon God's earth ; no sin is so black as that 
shall appear from under a white surplice. Every man's iniquity is so much 
the heinouser as his place is holier. The sin of the clergy is Ulce a rheum, 
which rising from the stomach into the head, drops down upon the lungs, 
fretting the most noble and vital parts, tiU aU the members languish into 
corruption. The lewd sons of Eli were so much the less tolerable by 
sinning in the tabernacle. Their sacrifices might do away the sins of others; 
110 sacrifice could do away their own. Many a soul was the cleaner for the 
blood of those beasts they shed; their own souls were the fouler by it. By 
one and the same service they did expiate the people's oftences and multiply 
their own. Our clergy is no charter for heaven. Such men are like the 
conveyances of land, e\idences and instruments to settle others in the king- 
dom of heaven, while themselves have no part of that they convey. It is no 
unpossible thing for men at once to shew the way to heaven with their tongue, 
and lead the way to hell with their foot. It was not a Jewish ephod, it is 
not a Romish cowl, that can privilege ^n evil-doer from punishment, There- 
iore it was God's charge to the executioners of his judgments, ' Begin at my 
own sanctuary,' Ezek. ix. 6 ; and the Apostle tells us, that 'judgment shall 
begin at the house of God,' 1 Pet, iv. 17; and Christ, entering into his pro- 
phetical ofiice, began reformation at his Father's house, John ii, 15, Let our 
devout and holy behaviour prevent this, and by our reverend carriage m the 
temple of God, let us honour the God of the temple. It should be our en- 
deavour ' to raise up seed unto our elder brother,'t to win souls unto Christ. 
Nunquam cessate hicrari Christo, qui lucrati estis d, Christo. If Christ, while 
he was upon the cross, saith Bernard, had given me some drops of his own 
blood in a vial, how carefully would I have kept them, how dearly esteemed 
them, how laid them next my heart ! But now he did not think it fit to 
trust me with those drops, but he hath entrusted to me a flock of his lambs, 
those souls for whom he shed his blood, like whom his own blood was not 
so dear unto him ; upon these let me spend my care, my love, my labour, 
that I may present them holy saints to my dear Lord Jesus, 

Secondly, The other concerns all Christians ; that they beware lest, for the 
abuses of men, they despise the temple of God. For as the altar cannot 
sanctify the priest, so nor can the unholiness of the priest dishallow the altar. 
His sin is his own, and cannot make you guilty ; the virtue and comfort is 
from God, and this is still able to make you holy. When we read that ' the 
sin of the priests was great before the Lord, for men abhorred the otferuig of 
the Lord,' 1 Sam. ii. 1 7, this, we all confess, was ill done of the priests, and 
I hope no man flunks it was well done of the people. Say their sins, yea, 
their very persons, were worthy to be abhorred, shall men therefore scorn the 
* Chrys. t August. 

VOL. U. T 



290 THE TEMPLE. [SeRMON XLIIL 

sanctuary, and cast that contempt on the service of God which belongs to the 
vices of man ? This were to add our own evil to the evil of others, and to 
offend God because he was offended. Cannot the faults of men displease us, 
but we must needs fall out with God ? Do we not provoke him justly to 
abhor our souls, when we so unjustly contemn his service ? Know that he 
is able to sanctify thy heart, even by the ministry of that man whose heart 
he hath not yet sanctified. The virtue consists not in the human action, but 
in the divine institution. We say of the sacraments themselves, much more 
of the ministers, Isti non trihuunt, quod 'per istos tribiiitttr, — These do not 
give us what God doth give us by them. 

But this age is sick of such a wanton levity, that we make choice of the 
temple according to our fancy of the preacher : and so tie up the free Spirit 
of God from blowmg where he pleaseth, that he shall be beholden to the 
grace of the speaker for giving grace to the hearer. So whereas Paul ties 
faith to hearing, they will tie hearing to faith : and as they believe the holi- 
ness of the man, so they expect fruit of the sermon. This is to make Paul 
something, and ApoUos something ; whereas Paul himself says they are both 
notliing. God only gives the increase, and who shall appoint him by whom 
he shaU give it 1 Let the seed be good, and the ground good, and the Lord 
will send fruit, whosoever be the sower. But while you make hearing a 
matter of sport, preaching is too often become an exercise of wit. Words 
are but the images of matter, and you shall hear anon it is not lawful to 
worship images. It dangerously misbecomes the temi^le when anjrthing shall 
be intended there but the glory of God, and gaining of souls to Jesus Christ. 

Thus much concerning the temple. The next point I must fall upon is — 

Idols. — ^Idol, in Greek, signifies a resemblance or representation, and difters 
not from image in Latin; both at first taken in a good sense, but the cor- 
ruption of times hath bred a corruption of words, and idol is now only taken 
for the image of a false god. Every idol is an image, but every image is not 
an idol; but every image made and used for rehgious purposes is an idoL 
The images of God are idols, wherewith Popery abounds. An old man, 
sitting in a chair, with a triple crown on his head, and pontifical robes on 
his back, a dove hanging at his beard, and a crucifix in his arms, is their 
image of the Trinity, This picture sometime serves them for a god in their 
churches, and sometime for a sign at their taphouses ; so that it is a com- 
mon saying in many of their cities, ' Such a gentleman Ues at the Trinity, 
and his servants at God's Head.' This they seem to do as if they would in 
some sort requite their Maker : because God made man according to his 
image, therefore they, by way of recompense, will make God according to 
man's image. But this certainly they durst not do, without putting the 
second commandment out of their catechisms, and the whole decalogue out 
of their consciences. 

I intend no polemical discourse of this point, by examining their argu- 
ments : that business is fitter for the school than the pulpit. And, God ! 
that either school or pulpit in Christendom should be troubled about it ! — that 
any man should dare to make that a question which the Lord hath so plainly 
and pimctuaUy forbidden ! Beside the iniquity, how grievous is the absurdity ! 
How is a body without a spuit like to a spirit without a body 1 a visible 
picture like an invisible nature ? How would the king take it in scorn to 
have his picture made like a weasel or a hedge-hog ! and yet the difference 
betwixt the greatest monarch and the least emmet is nothing to the distance 
betwixt a finite and an infinite. If they allege, with the Anthropomorphites, 
that the Scripture attributes to God hands and feet and eyes, why there- 



2 COK. VI. 16,] THE TEMPLE. 291 

fore may they not represent him in the same forms ? But we say, the 
Scripture also speaks of his covermg us with the shadow of his wings ; why 
therefore do they not paint him like a bird with feathers ? K they say that 
he appeared to Daniel in this form, because he is there called the ' Ancient 
of days ; ' we answer, that God's commandments, and not his apparitions, be 
rides to us : by the former wc shall be judged, and not by the latter. It is 
mad religion to neglect what he bids us do, and to imitate what he hath 
done : as if we should despise his laws, and go about to counterfeit his 
thunder. God is too infinite for the comprehension of our souls, why should 
we then labour to bring him into the naiTOw compass of boards and stones 1 
Certainly, that should not be imaged which cannot be imagined. But 
Christ was a man, why may not his image be made ? Some answer, that 
no man can make an image of Christ without leavuig out the chief part of 
him, which is his divinity. It was the Godhead united to the manhood 
that makes him Christ : sure this camiot be painted. But why should we 
make Christ's image without Christ's warrant ? The Lord hath forbidden 
the making of any image, whether of tilings in heaven, where Christ is, or 
of things on earth, where Christ was, to worship them. Now, tUl God re- 
voke that precept, what can authorise this practice ? 

The images of the saints, employed to such religious purposes, make them 
no less than idolaters. It is a silly shift to say, the honour done to the 
images reflects upon the represented saints, Wlien they clothe an image, is 
the saint ever the gayer or warmer '? When they offer to an image, is the 
saint ever the richer 1 When they Icneel to an image, the saint esteems him- 
self no more worshipped than the king holds himself honoured when a man 
speaks to his picture before his face. Therefore some of them are driven to 
confess plainly, that the image is worshipped for itself. But could the saints 
in heaven be heard speak upon earth, they would disclaim that honour 
which is prejudicial to their Maker, As Calvin is not afraid to say of the 
blessed Virgin, that she would hold it less despite done to her, if they 
should pull her by the hair of the head, or trample her in the dirt, than to 
set her m rivality with her Son, and God, and Saviour, But they teU us 
that they worship not the images of false gods, as did the pagans, but only 
the images of God's own servants and choice friends. But will the jealous 
God endure this, that his honour be taken from him upon condition it be 
not bestowed upon his enemies, but upon his friends ? Idolatry is called 
adultery in the Scriptures ; and shall a woman quit herself from oflfence be- 
cause, though she do commit adultery, yet it is with none but her husband's 
friends ? Is this done in a good meaning, or in love to Christ 1 It is but 
a bad excuse of a wife to say that she exceedingly loves her husband, there- 
fore must have some other man to kiss and embrace in his absence, and all 
this in love to her husband. 

We arc all by nature prone to idolatry : when we were little children, we 
loved babies ; and being grown men, we are apt to love images. And as 
babies be children's idols, so idols and images be men's babies. It seems 
that idols are fittest for babes, therefore so the Apostle fits his caution : 
' Babes, keep yourselves from idols,' 1 John v. 21. As all cm- knowledge 
comes by sense, so we naturally desire a sensible object of devotion ; finding 
it easier to see pictures than to comprehend doctrines, and to form prayers 
to the images of men, than to form man to the image of God. 

Nor can they excuse themselves from idolatry by saying they put their 
confidence in God, not in the images of God. For when the Israelites had 
made their golden calf, and danced about it,— one calf about another,— they 



292 THE TEMPLE. [SeRMON XLIIL 

were not such, beasts as to think, that beast their God. But so can suj)er- 
stition besot the mind that it makes us not men, before it can make us 
idolaters. What do they say ? ' INIake us gods, that shall go before us,' 
Exod. xxxii. 1. Every word is wicked, absurd, senseless. They had seen 
the power of God in many miraculous deliverances before their eyes ; the 
voice of God had scarce yet done thundering in their ears : he had said, ' I 
am Jehovah, thou shalthave no other gods;' and this they, trembling, heard 
him speak out of the midst of the flames, and yet they dare speak of ' another 
god.' The singular number would not serve them : make us ' gods.' How 
many gods would they have ? Is there any more than one? 'Make' us 
gods ; and were not they strange gods that could be made ? Instead of ac- 
knowledging God their Maker, they command the making of gods. This 
charge they put upon Aaron, as if he were able to make a god. Aaron 
might help to spoil a man, either himself or them, but he could not make a 
man, not one hair of a man, much less a god ; and yet they say to him, 
' Make us gods.' And what should these gods do ? 'Go before us.' Alas ! 
how should they go that were not able to stand 1 how go before others that 
could not move themselves 1 Oh the blockishness of men, that make blocks 
to worship ! Otherwise, how could they that are the images of God fall 
down before the images of creatures 1 ' For health, they call upon that 
which is weak ; for life, they pray to that which is dead ; and a prosperous 
journey they beg of that which cannot set a foot forward,' Wisd. xiii. 18. 

Yet, as their sin was bad enough, let not our imcharitableness make it 
worse. Let us not think them so unreasonable as to think that calf a god ; 
or that the idol which they made to-day did bring them out of Egypt three 
months before. It was the true God they meant to worship in the calf; 
and yet, at the best, even that idolatry was damnable. So charity bids us 
hope of the Papists that they do not take that board or stone for their god ; 
yet withal we find that God doth take them for idolaters. They tell us, 
with a new distinction, that they forbid the people to give divine worship to 
images ; but we say, they had better forbid the people to have images, A 
block lies in the highway, and a watchman is set by it to warn the pas- 
sengers : ' Take heed, here is a block,' But how if the watchman fall asleep? 
Whether is the safer course, quite to remove the block out of the way, or to 
trust the passengers' safety upon the watchman's vigilance ? As for their 
watchmen, commonly they are as very images as the images themselves; and 
how should one block remove another ? When Jeroboam had set up his two 
idols in Israel, he rakes up his priests out of the common kennel ; the basest 
of the people were good enough for such a bastard devotion : wooden priests 
were fit enough to wait upon golden deities. So when ]\Iicah had made him 
a costly idol, he hires him a beggarly Levite. JSTo otherwise did the painter 
excuse himself for drawing the images of Peter and Paul too ruddy and high- 
coloured in the face, that howsoever they were while they hved, pale T\T.th 
fasting and preaching, yet now they must needs become red with blushing 
at the errors and ignorance of their successors ; for such with a loud noise 
they give themselves out to be. 

To conclude ; if it were as easy to convince idolaters as it is to confound 
and tread down their idols, this labour of confutation had been well spared, 
or were soon ended. But if nothing can reclaim them from this supersti- 
tious practice, let them read their fearful sentence: Their place shall be 
* without, among the dogs,' Kev. xxii, 1 8, and those desperate sinners un- 
capable of forgiveness. ' The strong,' the idol which they made their strength, 
' shall bo as tow, and the maker,' or worshipper, ' thereof as a spark, and 



2 Cor. VI. 16.] the temple. 293 

they shall both bum together ' in everlasting fire, * and none shall quench 
them,' Isa. i. 31. Now the Lord open their eyes to see, and sanctify their 
hearts to yield, that ' there is no agreement betwixt the temple of God and 
idols;' which is the next point whereof I shall speak, with what brevity I 
can, and with what fidelity I ought. 

No agreement. — There be some points which the wrangling passions of 
men have left further asunder than they found them, about which there 
needed not have been such a noise. But things that ai'e in their own natures 
contrary, and opposed by the ordmance of God, can never be reconciled. 
An enemy may be made a friend, but enmity can never be made friendship. 
The air that is now light may become dark, but light can never become 
darkness. Contraries in the abstract are out of all composition. The sick 
body may be recovered to health, but health can never be sickness. The 
sinner may be made righteous, but sin can never become righteousness. Fire 
and water, peace and war, love and hatred, truth and falsehood, faith and 
infidelity, religion and idolatry, can never be made friends ; there can be ' no 
agreement betwixt the temple of God and idols.' 

God is ens entium, all in all ; an 'idol is nothing in the world,' saith the 
Apostle. Now all and nothing are most contrary. Idolatry quite takes 
away faith, a fundamental part of Christian religion ; for an idol is a thing 
visible, but ' fixith is of things invisible,' Heb. xi. 1. The idol is a false evi- 
dence of things seen, faith is a tnie evidence of things not seen. Besides, 
God can defend himself, save his friends, plague his enemies ; but idols nee 
hostes ahscindere possimt quasi clii, nee se abscondere quasi homines* — they 
can neither revenge themselves on provokers, like gods ; nor hide themselves 
from injurers, like men. 

The foolish Philistines thought that the same house could hold both the 
ark and Dagon, 1 Sam. v. 3 ; as if an insensible statue were a fit companion 
for the living God. In the morning they come to thank Dagon for the 
victory, and to fall down before him before whom they thought the God of 
Israel was fallen ; and lo, now they find the keeper flat on his face before 
the prisoner. Had they formerly of their own accord, with awful reverence, 
laid him in this posture of a humble prostration, yet God would not have 
brooked the indignity of such an entertainment. But seeing they durst set 
up their idol cheek by cheek with their ]Maker, let them go read their folly 
in the temple floor, and confess that he which did cast their god so low, 
could cast them lower. Such a shame doth the Lord owe all them which 
will be making matches betwixt him and Belial. Yet they consider not, How 
.should this god raise us, who is not able to stand or rise himself ? Strange 
they must confess it, that whereas Dagon was wont to stand, and themselves 
to fall down ; now Dagon was fallen down, and themselves stood, and must 
help up with their own god. Yea, their god seems to worship them on his 
face, and to crave that succour from them which he was never able to give 
them. Yet in his place they set him again ; and now lift up those hands to 
him which helped to lift him up, and prostrate those faces to liim before 
whom he lay prostrate. So can idolatry turn men into the stocks and stones 
which they worship : ' They that make them are like unto them.' But will 
the Lord put it up thus? No, the next fall shall burst it to pieces; that 
they may sensibly perceive how God scorns a competitor, and that there 
is no agreement betwixt him and idols. Now, what is the difference 
betwixt the Philistines and Papists ? The Philistines would set God in the 
temple of idols ; the Papists would set idols in the temple of God. Botli 

* HieroiB. 



294 THE TEMPLE. [SeEMON XLIII. 

agree in this, that they would make God and idols agree together. But 
Manasseh found to his cost that an idol might not be endured in the house 
of God, 2 Chron. xxxiii. 7. 

How vain, then, are the endeavours to reconcile our church with that of 
Rome, when God hath interposed this bar, there is no agreement betwixt 
him and idols ! Either they must receive the temple without idols, or we 
must admit idols with the temple, or this composition cannot be. There is 
a contention betwixt Spain and the Netherlanders concerning the right of 
that country; but should not the inhabitants weU fortify the coasts, the 
raging sea would soon determine the controversy, and by force of her waves 
take it from them both. There is a contestation betwixt us and the pontifi- 
cians, which is the true church ; but should not we, in meantime, carefully 
defend the faith of Christ against idols, superstition would quickly decide the 
business, and take the possession of truth from vls botL A proud and per- 
verse stomach keeps them from yielding to us, God and his holy word 
forbids our yielding to them, they will have idols or. no temple, we will 
have the temple and no idols : now tiU the agreement be made betwixt the 
temple and idols, no atonement can be hoped betwixt us and them. 

' I Paul say unto you, that if ye be circmncised, Christ shaU profit you 
nothing,' Gal. v. 2. He that would not endure a little leaven in the lump, 
what would lie have said of a little poison 1 If Moses joined with Christ, 
the ceremonial law with the gospel, were so offensive to him, how would he 
have brooked Christ and Belial, light and darkness, righteousness and im- 
righteousness, the cup of the Lord and the cup of devils, the table of the 
Lord and the table of devils, the temple of God and idols ? In the tuning 
of an instrument, those strings that be right we meddle not with, but set 
the rest higher or lower, so as they make a proportion and harmony with 
the former. The same God, who, of his gracious mercy, hath put us in the 
right and unjarring harmony of truth, bring them home in true consent to 
us, but never suffer us to fall back unto them ! Hitherto the contention 
between us hath not been for circumstance, but substance; not for the 
bounds, but for the whole inheritance : whether God or man, gTace or nature, 
the blood of Christ or the milk of Mary, the written canon or unwritten trar 
dition, God's ordinance in establishing kings, or the Pope's usurpation in 
deposing them, shall take place in our consciences, and be the rule of our 
faiths and lives. 

We have but one foundation, the infallible word of God ; they have a new 
foundation, the voice of their church, which they equalise in presumption of 
certainty with the other. We have but one h.ead, that is Christ ; they Iiave 
gotten a new head, and dare not but believe him, whatsoever Christ says. 
S'ponsus ecclesice nostrce Ghristus, — Christ is our husband ; they have a new 
husband. While Rome was a holy church, she had a holy husband ; but 
now, as Christ said to the woman of Samaria, ' He v/hom thou now hast is 
not thine husband,' John iv. 18 : so he whom the Romanists have now got 
is an adulterer, he is no husband. So that here is foundation against founda- 
tion, head against head, husband against adulterer, doctrine against doctrine, 
faith against unbelief, religion against superstition, the temple of God agauist 
idols ; and aU these so diametrally opposed, that the two poles shall sooner 
meet than these be reconciled. Michael and the dragon cannot agree in one 
heaven, nor the ark and Dagon in one house, nor Jacob and Esau in one 
womb, nor John and Cermthus in one bath, nor the clean and the leprous in 
one camp, nor truth and falsehood in one mouth, nor the Lord and llammon 
in one heart, nor religion and superstition in one kingdom, nor God and idols 



2 COK. VL 16.] THE TEMPLE. 295 

in one temple. The silly old hermit was sorry that God and the devil should 
be at such odds, and he would undertake to make them j&iends ; but the 
devil bade him even spare his labour, for they two were everlastingly fallen 
out. No less vain a business doth that man attempt that would work an 
agreement betwixt the temple of God and idols. 

I take leave of tliis point with a caution. Fly the places of infection, come 
not within the smoke of idols, lest it smother the zeal of God's temple in 
your hearts. Revolting Israel calls for gods ; but why should this god of 
theirs be fashioned like a calf? What may be the reason of tliis shape? 
Whence had they the original of such an idol ? Most likely in Egypt ; they 
had seen a black calf '^\i.th white spots worshipped there. This image stUl 
ran in their minds, and stole their hearts, and now they long to have it set 
up before their eyes. Egypt will not out of their fancies : when they wanted 
meat, they thought of the Egyptian flesh-pots; now they want ]\Ioses, 
they think of the Egyptian idols. They brought gold out of Egypt ; that 
very gold was contagious : the very ear-rings and jewels of Egypt are fit to 
make idols. The Egyptian burdens made them run to the true God, the 
Egyptian examples led them to a false god. What mean our wanderers by 
running to Rome, and such superstitious places, unless they were weary of 
the church of God, and would fetch home idols ? If it were granted that 
there is some little tnith among them, yet who is so simple as to seek his 
corn among a great heap of chaff, and that far off, who may have it at home, 
winnowed and cleansed to his hand ? 

The very sight of evil is dangerous, and they be rare eyes that do not con- 
vey this poison to our hearts. I have heard of some, that even by labour- 
ing in the Spanish galleys, have come home the slaves of their superstitions. 
Egypt was always an unlucky place for Israel, as Rome is for England. The 
people sojourned there, and they brought home one calf ; Jeroboam sojourned 
there, Judg. xvii., and he brought home two calves ; an old woman (in all 
likelihood) had sojourned there, and she brought home a great many. The 
Romish idols have not the shape of calves, they have the sense and meaning 
of those calves ; and to fill the temple full of calves, what is it but to make 
religion gTiUty of bulls ? * 

Consider it well, ye that make no scruple of superstitious assemblies : it 
will be hard for you to dwell in a temple of idols imtainted. Not to sin the 
sins of the place we live in, is as strange as for pure liquor timned up in a 
musty vessel not to smell of the cask. Egypt will teach even a Joseph to 
swear : a Peter will learn to curse in the high priest's hall. If we be not 
scorched with the fire of bad company, we shall be sure to be blacked with 
the smoke. The soundest body that is may be infected with a contagious 
air. Indeed a man may travel through Ethiopia unchanged, but he cannot 
dwell there without a complexion discoloured. How hath the common 
practice of others brought men to the devUish fashion of swearing, or to the 
brutish habit of drinking, by their own confessions ! Superstition, if it have 
once got a secret liking of the heart, like the plague, wiU hang in the very 
clothes, and after long concealment, break forth in an unlooked-for infection. 
The Israelites, after all their airing in the wilderness, will stUl smell of 
Egypt. We read God saying, ' Out of Egyj^t have I called my Son,' Matt, 
ii 15. That God dia call his Son out of Egypt, it is no wonder : the 
wonder is that he did call Mm into Egypt. It is true, that Egjrpt could not 
hurt Christ ; the king doth not follow the court, the court waits upon the 
king ; wheresoever Christ was, there was the church. But be our Israelites 

* Nonaense. 



296 THE TEMPLE. [SeRMON XLIIL 

SO sure of their sons, when they send them into Egypt, or any superstitious 
places ? It was their presumption to send them in ; let it be their repentance 
to call them out. 

The familiar society of orthodox Christians with misbelievers hath by- 
God ever been most strictly forbidden ; aud the nearer this conjunction, th& 
more dangerous and displeasing to the forbidder. No man can choose a 
worse friend than one whom God holds his enemy. When religion and 
superstition meet in one bed, they commonly produce a mongrel generation. 
If David marry Maacah, their issue proves an Absalom, 2 Sam. iii. 3. If 
Solomon love idolatrous women, here is enough to overthrow him with all 
Ms wisdom. Other strange women only tempt to lust, these to misreligion ; 
and by joining his heart to theirs, he shall disjoin it from God. One re- 
ligion matching with another not seldom breed an atheist, one of no religion 
at aU. I do not say this is a sufficient cause of divorce after it is done, but 
of restraint before it is done. They may be ' one flesh,' though they be not 
' one spirit.' The difference of religion or virtue makes no divorce here ; the 
great Judge's sentence shall do that hereafter. And the believing husband 
is never the further from heaven, though he cannot bring his unbelieving 
wife along with him. The better shall not carry up the worse to heaven, 
nor the worse pull down the better to hell. Quod fieri non clehuit, factum 
valet. But now, is there no tree in the garden but the forbidden ? None 
for me to love but one that hates the truth ? Yes, let us say to them in 
plain fidelity, as the sons of Jacob did to the Shechemites in dissembling 
policy, ' We cannot give our sister to a man that is uncircumcised,' Gen. 
xxxiv. 14 : either consent you to us in the truth of our religion, or we will' 
not consent to you in the league of our communion. 

St Chrysostom calls this a plain denial of Christ. He that eateth of the 
meat offered to idols gustu negavit Christum, — hath denied Christ with his 
tasting. If he but handle those things with delight, iactu negavit Christum, 
— he hath denied Christ with his touching. Though he touch not, taste 
not, yet if he stand to look upon the idolatry with patience, visu negavit 
Christum, — he hath denied Christ with his eyes. If he listen to those exe- 
crable charms, auditu negavit Christum, — he hath denied Christ with his 
ears. Omitting all these, if he do but smell to the incense with pleasure, 
odoratu oiegavit Christum, — he hath denied Christ with his smelling. It is 
said of the Israelites, Commisti sunt inter gentes, — ' They were mingled 
among the heathen,' Ps. cvi. 35. What followed ? Presently ' they learned 
theu" works.' The reason why the raven returned not to Noah's ark is given 
by some, because it met with a dead carcase by the way. Why do we pray, 
* Deliver us from evil,' but that we imply (besides all other mischiefs) there 
is an infectious power in it to make us evil 1 Let us do that we pray, and 
pray that we may do it. Yea, Lord, free us from Egypt, estrange us from 
Kome, separate us from idols, deliver us from evU ; ' for thine is the king- 
dom, the power, and the glory, for ever and ever. Amen.' 

Thus far we have taken a literal survey of the text, concerning the 
material temple, external or objectual idols, and the impossibility of their 
agreement. Now to come nearer home to ourselves in a moral exposition ; 
here, first — _ 

The Temple of God is the church of Christ ; and they are so like, that 
we often interchange the terms, calling a temple the church, and the church 
a temple of God. The material temple under the law was a figure of the 
spiritual under the gospel. The former was distinguished into three rooms r 
the porch, the holy place, and the sanctum sanctorum, or holy of holies. 



2 Cor. VI. IG.] the temple. 297 

The porch prefigured baptism, which is the door whereby we enter into the 
church of Christ, The holy place, the communion of the militant church 
upon earth, separated from the world. The holy of holies, whereinto the 
high priest only entered, and that once a-year, prefigured the glorious king- 
dom of heaven, whereinto the Lord Jesus entered once for all There was 
one court of the temple common, whither access was denied to none ; though 
they were unclean or uncircumcised, thus far they might be admitted. There 
was another court within that, allowed to none but the Israelites, and of 
them to none but the clean. There was a third, proper only to the priests 
and Levites, whither the laity might not come ; thus far they might bring 
their offerings, but further they might not offer to go. In the temple itself 
there was one room into which the Levites might not enter, the priestg 
might ; another whither the priests might not come, but only the high priest, 
and even he but once yearly. Some passages of the Christian church are 
common to all, even to the unclean hypocrites and foul-hearted sinners. 
They have access to God's holy ordinances, and tread in his courts; as the 
Pharisee came into the congregation, and Judas received the communion. 
Others are secret and reserved, wherein the faitliful only converse with God, 
and solace themselves in the sweet frviition of his gracious presence. 

The material temple, in three divisions, seemed to be a clear representation 
of the church in three degrees. The first signified the external and visible 
face of the church, from which no professor of Christ is debarred; the 
second, the communion of the invisible church upon earth ; the last, the 
highest heaven of God's glorified saints. Neither did those rooms more 
exceed one another than do these parts of the spiritual house of Christ. 
What are the most polished comers of the temple to the spiritual and living 
stones of the church 1 "What be pebbles to sapphires, or marbles to diamonds ? 
Howsoever, some are more transported with insensible monuments than with 
living saints. As it was a complaint long since, Fulget ecclesia in parietibuSj 
luget in pau'perihus ; yet temples are built for men, not men for temples. 
And what is a glorious edifice, when the whole world is not worth one soul ? 
Dead walls be of small value to the living temples of the Holy Ghost ; yea, 
the temple of our body to the temple of Christ's body, his church ; yea, the 
temple of God's church militant on earth to that which is triumphant in 
heaven. What is silver and gold, cedar and marble, to those divine graces, 
faith, truth, piety, holiness ? Solomon's temple did last but some four hun- 
dred and thirty years; the church is for eternity. The temple took up but 
a little space of ground, at most the hill Zion; the church is universally 
spread — in all parts of the world God hath his chosen. 

Did our intellectual eyes truly behold the beauty of this temple, we would, 
with that good emperor, esteem it better to be a member of the church than 
head of the kingdom. We would set tliis one thing against all worldly 
glories. As when Henry the Fourth, that late great kuig of France, was 
told of the king of Spain's ample dominions : as, first, he is king of Castile, 
and ' I,' quoth Henry, ' am king of France ;' he is king of Navarre, ' and I 
am king of France;' he is king of Portugal, 'and I am king of France;' he 
is king of Naples, 'and I am king of France,' he is king of the Sicilies, ' and 
I am king of France;' he is king of Nova J/ispania, the West Indies, ' and 
I am king of France.' He thought the kingdom of France equivalent to all 
these. So let thy soul, O Christian, solace itself against all the wants of thy 
mortal pilgrimage in this, that thou art a member of the church. Another 
hath the more wit or learning, yet I am a Christian; another hath more 
lionour and -preferment on earth, yet I am a Christian; another hath more 



298 THE TEMPLE. [SeRMON XLIII. 

silver, and gold, and riches, yet I am a Christian; another hath large posses- 
sions, yet I have an inheritance in heaven, I am a Christian. David thought 
it not so happy to be a king in his own house as to be a doorkeeper in God's 
house. Were our hearts thoroughly sanctified, we would undervalue all 
honours to this : that we are parts of this spiritual temple, the members of 
Jesus Christ. 

' Idols.' Every device of man in the service of God is a mere idol. What- 
soever we invent out of God's school, or substitute in God's room, is to us 
an idol. Howsoever we flatter ourselves with reflecting aU the honour on 
God, yet he will reflect the vengeance on us. ' Shall a man speak deceit- 
fully for God V Job xiii. 7, or tell a lie for his glory ? He is not so penurious 
of means to honour himself as to be beholden to us for a lie. The doctrine 
of universal grace seems to make much for God's glory, but himself says it 
is a lie ; for ' he will have mercy on whom he will have mercy, and whom he 
will he hardeneth.' To say that Christ in the womb wrought many miracles 
hath a fair show of honouring him ; but who can say it is not a lie ? Sure, 
we read no such matter ! To distribute among the saints departed several 
offices — as one to have the charge of women in chUdbed, another to be the 
patron of such a city or country (to omit their protection of beasts, one for 
hogs, another for horses) — seems to honour God in thus honouring them : 
but it is a lie, and a plain derogation to his universal providence; yea, as 
absurd as if the flies should take upon them to give the charges and offices 
of this kingdom. To say the saints in heaven know the occurrents of this 
nether world, and the condition of their ancient friends or children below, 
reading them in the Deity as by the reflection of a glass, — this is a fiction 
that carries a show of honouring God ; but it doth indeed dishonour him, by 
making creatures as omniscient as their Maker. Besides, how absurd is it 
to say, that John in Patmos, seeing Christ, did see aU that Christ saw ! If 
I, standing on the ground, see a man on the top of a high turret, do I see 
all that he seeth ? If the sight of him that looketh be to be measured by 
the sight of him on whom he looketh, it will follow, that he which looketh 
on a blind man should see nothing at aU. And who seeth not the blmdness 
of this consequence 1 

To say that all the worship done to the Virgin-Mother redounds to the 
honour of her Son and God, is a gross falsehood. The idolatrous Jews might 
as well have pretended the honour of God when they worshipped the queen 
of heaven. That fanatical vision of theirs,* concerning the two ladders that 
reached up to heaven while Christ was preparing to judge the world : the 
one red, at the top whereof Christ sat ; the other white, at the top whereof 
the Virgin sat ; and when the friars could not get up the red ladder of Christ, 
but evermore tumbled down backward, St Francis called them up the wliite 
ladder of Our Lady, and there they were received. Did this make for the 
honour of Christ, when the red blood of our Saviour is not so able to bring 
men to heaven as the white milk of his mother ? — which must needs be the 
moral or meaning of it. Or the observation of Barrhadius, the Jesuit,t who 
made bold to ask Christ, why in his ascension to heaven he did not take his 
mother along with him, and makes himself this answer : ' It may be. Lord, 
for fear lest thy heavenly court should be in doubt which of the two they 
.should go first to meet, an tibi Domino suo, cm ijm DomincB suce, — whether 
thee, their Lord, or her, their lady ;' as if it had been well advised of Christ 
to leave his mother behind him, lest she should share part of his glory. Did 
this make for the honour of Christ 1 To choke up the laiowledge of God 
* Speciil. Exempl. f Barrhad. m Cone. Evang. 



2 COE. VI. 16.] THE TEMPLE. 299 

by preaching that ignorance is the mother of devotion, hath small colour of 
honouring God. The ascribing of false miracles to the livuig or departed 
.saints seems to honour God, but sure he Avill never thank them for it. St 
Augustine being sick, a blind man came to him, expecting that he could 
miraculously restore his sight ; but that good father sent him away mth a 
check, ' Doest thou think that if I could cure thee by miracle, that I would 
not by miracle cure myself?' 

It is a foolish thought that God will ])e glorified by a lie. Our judicial 
astrologers, that tie men's destmies to the stars and planets, pretend God's 
honour, who hath given sucli virtue and influence to his creatures, but in- 
deed make them no better than idols. Though the sun and moon be good 
and necessary, yet to adore the sun and moon is flat idolatry. It was not 
Mercury that made the thief, nor Venus that made the strumpet : as when 
the husband cudgelled his adulterous wife, and she complained that he was 
unnatural to strike his own flesh, alleging that it was not she that played 
the harlot, but Venus in her ; to whom he replied, that neither was it she 
that he did beat, but Venus in her, or rather Venus out of her. 

To malfe this useful to oin-selves, let us take heed of fanc3Tiig another 
service of God than he hath prescribed us. Every master in his own family 
appoints the manner how he will be served. He that requires om' service 
requii-es it his own way, or else he holds us to serve ourselves, not him. 
Shall we make ourselves wiser than our Maker, as if he did not best know 
what would best please him ? Shall heaven give a blessing to that which 
was devised against the will of heaven ? Doth not God threaten them with 
the addition of plAgues that shall add to his precepts 1 If such devices be 
good and necessary, why did not God command them ? Did he want wis- 
dom ? If they be not necessary, why do we use them ? Is it not our pre- 
sumptuous folly 1 The Lord's jealousy is stirred up by the rivality, not only 
of a fcilse god, but of a false worship. Nothing is more dangerous than to 
mint his services in our own brains. ' In vain do they worship me, teach- 
ing for doctrines the commandments of men,' Matt. xv. 9. Is it not griev- 
ous for men to lose aU their labour, and that in the main business of their 
life ? That so many hundred oblations, so many thousand prayers, so much 
cost of their purses, so much affliction to their bodies, so much anguish of 
their souls, should be all forceless, fruitless ? Like a dog that hunts counter, 
and takes great pains to no purpose. 

EvU deeds may have sometunes good meanings ; but those good mean- 
ings are answered with evil recompenses. Many bestow their labours, their 
goods, their bloods, and yet receive torments instead of thanks. When the 
Apostle bids us ' mortify our earthly members,' Col. ui. 5, he does not intend 
violence to ourselves, but to our sins. There is one mortification, to cast 
ourselves out of the world : there is another mortification, to cast the world 
out of us. A body macerated with scourges, disabled with fastings, wearied 
with pilgrimages, was none of St Paul's mortification. ' Who hath required 
this at your hands V Where is no command imposed, no reward proposed ; no 
promise made, if you do; no punishment threatened, if you do not; what fruit 
can be expected but shame ? Must we needs either do nothing, or that wliich 
is worse than ncjthing ? Shall we offer so much, suffer so much, and aU in vain 1 
Quis hcec ct vohis ? Let him pay you your wages, that did set you on work. 
Never plead your own reason where God hath set a phiin mterdictioiL He 
that suffers his faith to be overruled by his reason, may have a fat reason, 
but a lean faith. That man is not worthy to be a follower of Christ who 
hath not denied himself; therefore denied his reason, for his reason is no 



300 THE TEMPLE. [SeEMON XLIIL 

small piece of himself. If reason get the head in this divine business, it 
presently prevails with will, and will commands the affections ; so this new 
triumvirate shall govern the Christian, not faith. But as when three am- 
bassadors were sent from Rome to appease the discord between Nicomedes 
and Prusias;* whereof one was troubled with a megrim in his head, another 
had the gout in his toes, and the third was a fool ; Cato said merrily, ' That 
ambassage had neither head, nor foot, nor heart.' So that man shall neither 
have a head to conceive the truth, nor a foot to walk in the ways of obedi- 
ence, nor a heart to receive the comforts of salvation, that suffers his reason^ 
will, and affections to usurp upon his faith. 

Hence it comes to pass, that the most horrid sins are turned into idols, 
"by setting our own reasons against the manifest will of God. Thus lies shall 
be fathered upon the ' Father of truth,' and truth upon the ' father of lies.' 
Thus breach of faith and perjury shall be held orthodox opinions. Yea, 
that execrable monster, whereof this day remembers us, treason itself, shall 
be held good doctrine. Rude cacodcemon, that stigmatic idol, that gross 
devil, shall be worshipped. Si fas ccedendo coelestia scandere, — If this be the 
way to the kingdom of heaven, if thus men may merit to be stars in the 
firmament, by embruing their hands in the blood-royal of princes, what 
Jesuit win not be a star ] When such be their principles, such must needs 
be their practices. What though God condemn treason to hell, when the Pope 
will advance it to heaven 1 What though the divine Scripture doth rank 
traitors among dogs and devils, when the Pope will number them among 
saints ? It was wont to be said, Ex quolibet Ugno non Jit Mercurius, — Every 
block is not fit to make an image. Yet now, the most monstrous sin that 
ever the devil shaped in his infernal forge is not only by the practice, but 
even by the doctrine of Rome, turned into an idol. What is . that we shall 
call sin, when murder and treason is held religion ? Alas for our age, to 
bear the date of these impieties ! That our posterity should ever read in 
our chronicles : In such a year, in such a day, traitors conspired against 
their lawful and gracious sovereign ; and that in those days there was a sect 
of men living that did labour, in voluminous writings, to justify those horrible 
facts. But oh, may those pestiferous monuments be as fast devoured by obli- 
vion as the authors' abettors themselves are swallowed up by confusion ! 
And the same God deliver us his people from their conspiracies, that hath 
delivered this his church from their idolatries ! 

Thus we have looked abroad, but now have we no idols at home 1 Oh, how 
happy was it, if they were as far from the temple as they are from agreement 
with the temple ! I will not abound in this discovery ; there be three main 
idols among us : vain pleasure, vain honour, and riches ; and it is to be feared 
that these three vanities have more clients than the Trinity that made us. 
The first is an idol of the water, the next an idol of the air, the last an idol 
of the earth. 

First, Vain pleasure ; and, oh, what world of foolish worshippers flock to 
this merry goddess ! She hath a temple in every corner : ebriety sits in 
taverns, burning smoky incense, and sacrificing drink-offerings to her. So 
that if a man should 'prophesy of wine and strong drink,' Micah ii. 11, he 
were a prophet fit for this age ; but to preach sobriety is held but a dry doc- 
trine. We commend wine for the excellency of it ; but if it could speak, as 
it can take away speech, it would complain, that by our abuse both the 
excellencies are lost ; for the excellent man doth so spoil the excellent wine, 
until the excellent wine hath spoiled the excellent man. Oh that a man 

* Sabell., par, 1. 



2 Cor. VI. IG.] the temple. 301 

should take pleasure in that which makes him no man ; that he should let a 
thief in at his mouth, to steal away his wit ; that for a little throat-indul- 
gence, he should kill in himself both the first Adam, his reason, and even 
the second Adam, his regeneration, and so commit two murders at once ! 
In every brothel this idol hath her temple ; where the bed of uncleanness is 
the altar, the priest a strumpet, and the sacrifice a burning flesh oftered to 
Moloch. It is no rare thing for a man to make an idol of his mistress, and 
to spend more time in her courtings than he doth at his prayers, more cost 
on her body than upon his own soul. Images Avere but dead idols, but 
painted popinjays be living idols. Pleasure hath a larger extent than I can 
now stand to survey : this may be called an idol of the water, fluid and un- 
satisfying. 

Secondly, Vain honour is the idol of fools : no wise man ever sought feli- 
city in shadows. His temple is pride, his altar ambition, his service flattery, 
his sacrifice petulancy. Silly Sennacherib, to make an idol of a chariot ! Isa. 
xxxvii. 24 ; and no wiser prince of Tjtc, to make an idol of liis own brain ! 
Ezek. xx\iii. 4. Men mistalce the way to be great, while they neglect the 
way to be good. All the while a man hunts after his shadow, he misspends 
his time and pains : for the sun is upon his back, behind him, and his sha- 
dow is still unovertaken before him • but let him turn his face to the sun, 
and follow that, his shadow shall follow him. In vain doth that man pur- 
sue honour, his shadow, while he turns his face from virtue and goodness ; 
he shall miss what he so labours to catch : but let him set his face toward 
Christ, the Sun of righteousness, and run to the high prize of eternity, this 
shadow shall wait ujjon him ; for * those that honour me, I will honour,' 
saith the Lord. 

' God resisteth the proud ;' and good reason, for the proud resisteth God. 
Other sins divert a man from God, only pride brings him against God, and 
brings God against him. There is nothing in this world worth our pride, 
but that moss will grow to a stone. Pride is ever dangerous, but then most 
when it pus's us up with a presumption of merit. Thus the Romanists pre- 
sume to do more good works, and those more perfect, than God requu-es ; so 
that he is become a debtor to them, and bound to make them satisfaction. 
But doubtless God will more easily bear with those sins wliereof we repent, 
than of that righteousness whereof we presume. ' I am not as other men 
are,' said the Pharisee, Luke xviii., and the clock of his tongue went traer 
than the dial of his heart ; he was not like other men indeed, sure he was 
like none of them that should be saved. Humility is so hard a lesson to 
get into the heart, that Christ was fain to come dowai from heaven, in his 
own person, to teach it. 

Pride is even conversant about good works and graces ; this Saul loves to 
be among the prophets. So that if a man have some good measure of sancti- 
ficatiou, and of assurance of eternal life, it will be hard not to be proud of 
that. Pride hath hurt many, humility never yet did harm. A man goes in 
at a door, and he stoops ; the door is high enough, yet he stoops : you will 
say, he needs not stoop ; yea, but saith Bernard, there is no hurt in his 
stooping ; otherwise he may catch a knock, this way he is safe. A man 
may bear hunself too high upon the favour of God, there is no danger in his 
stooping, no harm in humihty. Let nie rather be the lowest of God's ser- 
vants than the noblest among his enemies. The honour of this world is at 
best but a golden dream, from which men commonly awake in contempt. 
This is an idol of the air. 

Thirdly, Wealth is the covetous man's idol ; Job shews the form of hi.s 



302 THE TEMPLE. [SeKMON XLIII 

canonisation : ' He makes gold Ms hope, and says to the wedge, Thou art 
my confidence,' chap. xxxi. 24. As treason sets up a new king, for David, 
Absalom ; so covetousness sets up a new god, for Jehovah, Mammon. But, 
O miserable god ! saith Luther, that cannot defend itself from rusting or 
robbing. And, O more miserable man ! that trusts himself upon the keeping 
of that god which himself is vain to keep. Micah did not worship his silver till 
it was cast into the form of an idol : these spare the labour of forming, and 
worship the very metal. The superstitious adore aurum in idolo, — gold in 
the idol : the covetous find idolum in aiiro, — an idol in the very gold. Me- 
talla seems to sound quasi imsto, to. aXka, post alia necessaria. When they 
had manured the ground, sown seeds, gathered fruits, and found out other 
things to sustain life, then itum est in viscera terrce, — they digged into the 
bowels of the earth. Oh that man should lay that next his heart which God 
hath placed under his feet ! that the thing which might be best spared 
should be most admired ! Mammon hath his temple, the world ; God hath 
his temple, the church : but there be many that balk God's temple to go to 
Mammon's ; and they ofier fair, that make some reverence to God, as they 
pass by him to the world. Hence it is that so many get riches and so few 
godliness. The poets feign Pluto to be the god of hell and the god of 
riches, (as if riches and hell had both one master.) Sometimes they set him 
forth lame and slow-paced, sometimes nimble as fire. When Juj)iter sends 
him to a soldier or a scholar, he goes limping j when he sends him to one of 
his panders, he flies like lightning. The moral is, the wealth that comes in 
God's name, comes slowly, and with dihgent labour, but that which is haled 
in with an evil conscience, is both hasty and abundant in the collection. 
This is the worldling's main god, all the rest be subordinate to him. Si 
modo Jupiter mihi x>ropitius sit, minores deos flocci facio, — So long as Mam- 
mon favours them, or their ' Great Diana' multiplies their gains, they scorn 
the other petty gods, making account with a little money to buy them alL 
This is an idol of the earth. 

' No agreement.' ' Ye cannot serve God and Mammon,' you may dispute 
for it, you shall never compound it. Gehazi cannot run after the forbidden 
talents, but he must leave his master. Some indeed here have so finely 
distinguished of the business, that though they serve God, they will serve 
Mm more thriftily, and please Mm as good cheap as they can. They have 
resolved not to do evil, though they may gain by it : yet for gain, they will 
venture as near evil as possibly they can, and miss it. But when it comes 
to the push, it will be found, that for one scruple of gold they will make no 
scruple of conscience. But as those inhabitants of Judea, that served both 
God and idols, did indeed neither serve God nor idols ; so these Mgglers, 
while they would have two masters, have indeed never a one. For in the 
evil day, their master the world will renounce them, and then their master 
Christ will not receive them ; so MgMy doth he scorn such a competition. 
Man was made to serve God, and the world to sei-ve man; so the world at 
best is but God's servant's servant. Now if we plead ourselves God's ser- 
vants, what an indign and preposterous tMng is it to take our own servant, 
and make him competitor with our Master 1 God says, Lend, give, clothe, 
feed, harbour ; ]\Iammon says, Take, gather, extort, ojjpress, spoil : whether 
of these is our God ? Even he that is most obeyed. No less might be said 
for pleasures and honours, or whatsoever is delectable to flesh and blood. 
' The love of tMs world is enmity to God ; ' and the east and west shall 
sooner unite their forces, than these be reconciled. 

It is the devil's especial aim to bring these idols near the temple : he 



2 Cob. VI. 16,] the temple. 303 

finds no such pleasure to clomineer in his own hell; but he hath a mind to 
paradise. One wittily observeth, that Christ chose poor fishermen as the 
fittest to receive his oracles and to plant his church, because Satan scorned 
to look so low as to tempt them. He studied to prevent Christ among the 
kings of the earth and great doctors, never suspecting sUly fishers. But 
when he found himself deceived, he will then make their whole profession to 
fiire the worse for it ; he bears the whole succession of their tribe an old 
grudge. Before, he passed by them, and tempted the great masters ; now he 
will sooner tempt them than kings and emperors. The church doth ' not 
judge them that are without,' 1 Cor. v, 12, but them within; and Satan 
had rather foil one within than a hundred without. He hath a desire to all, 
but especially he loves a religious soul : he Avould eat that with more greedi- 
ness than Kachel did her mandrakes. The fall of one Christian better 
pleaseth him than of many unbelievers. No king makes war against his 
own loyal subjects, but against rebels and enemies. The devil is too subtle 
to spend his malice upon them that do him ready service. He cares not so 
much to multiply idols in Babylon, as to get one into Zion. To maintain 
priests of Baal in the land of Israel, at the table of Jezebel, as it were imder 
God's nose ; or to set up calves at Bethel, in scorn of the temple ; this is 
his ambition. The fox seldom preys near home, nor doth Satan meddle 
with his own ; they are as sure as temptation can make them. What jailer 
lays more chains upon the shackled malefactor, that loves his ])i'ison, and 
would not change. The pirate spends not a shot upon a coal-ship; but 
he lets fly at the rich merchant. Cantabit vacuus, the empty traveller may 
pass uimiolested : it is the full barn that iuvites the thief If we were not 
belonging to the temple, we should not be assaulted with so many idols ; 
if not Christians, fewer tentations. 

Now the more potent and malicious our adversaries, the more resolute 
and strong be our resistance. The more extreme the cold is withoxit, the 
more doth the natural heat fortify itself within, and guard the heart. It is 
the note of the ungodly, that they ' bless idols,' Isa. Ixvi. 3 : if we would 
not be such, let us bless ourselves from idols. And as we have banished 
the material idols out of our temples, so let vis drive these spiritual ones out 
of om- hearts. Let us say with Ephraim, We have heard God, and seen 
him : ' What have we to do any more with idols V Hos. xiv. 8. The vices 
of the religious are the shame of rehgion : the sight of this hath made the 
stoutest champions of Christ melt into tears. ' Eivers of waters run down 
mine eyes, because they keep not thy law,' Ps. cxix. 13G. David was one 
of those great worthies of the world, not matchable in his times; yet he 
weeps. Did he tear in pieces a bear like a kid 1 rescue a lamb with the 
death of a lion ? foil a mighty giant, that had dared the whole army of God ? 
Did he, like a whirlwind, bear and beat down his enemies before him ; and 
now does he, like a child or a woman, fall a- weeping ? Yes, he had heard 
the name of God blasphemed, seen his holy rites profaned, his statutes 
vilipended, and violence offered to the pure and intemerate chastity of that 
holy virgin, reUgion ; this resolved that vahant heart into tears : ' Rivers of 
waters nm down mine eyes.' So Paul, ' I tell you of them weepmg, that 
are enemies to the cross of Christ,' Phil. iii. 18. Had he, with so magnani- 
mous a coiu-age, endured stripes and persecutions, run through perils of all 
sorts and sizes, fought with beasts at Ephesus, been rapt up to heaven, and 
learned his divinity among the angels ; and does he now weep 1 Yes, he 
had seen idols in the temple, impiety in the church of God : this made 
tJiat great spirit melt into tears. If we see these idols in others, or feel 



304 THE TEMPLE. [SeRMON XLIII. 

them in ourselves, and complain not ; we give God and tlie churcli just 
cause to complain of us. Now the Lord deliver his temples from these 
idols ! 

But all this whUe we have walked in generals ; and you wUl say, Quod 
omnibus dicitur, neviini dicitur ; let me now therefore come to particulars. 

' The temple of God ' is every Christian : as the church is his great temple, 
so his little temple is every man. We are not only, through his grace, living 
stones in his temple, but living temples in his Zion ; each one bearing about 
him a little shrine of that infinite Majesty. Wheresoever God dwells, there 
is his temple ; therefore the believing heart is his temple, for there he dwells. 
As we poor creatures of the earth have our being in him, so he the God of 
heaven hath his dwelling in us. It is true that the heaven of heavens is 
not aljle to contain him, yet the narrow lodgings of our renewed souls are 
taken up for him. What were a house made with hands unto the God of 
spirits, unless there be a spirit for him to dwell in made vsdthout hands ? 
Here if the body be the temple, the soul is priest ; if that be not the offerer, 
the sacrifice will not be accepted. 

In this spiritual temple, first there is the porch ; which we may conceive 
to be the mouth. Therefore David prays to have ' a watch set at the door 
of his Hps,' to ward the gate of God's temple. This may seem to be one 
reason of saluting in former times 'by a kiss;' they did kiss the gate of 
God's temple. Here the fear of God is the porter ; who is both ready to 
let in his friends, and resolute to Iveep out his enemies. Let him specially 
watch for two sorts of foes — the one, a traitor that goes out, evil speaking ; 
the other, a thief that steals in, too much drinking. 

The holy place, the sanctified mind, that which St Paul calls the ' inner 
man.' Here be those riches and ornaments, the divine graces. Here not 
only justice, and faith, and temperance, sing their parts, but the whole choir 
of heavenly virtues make up the harmony. 

The holy of holies is the purified conscience, where stand the cherubims, 
faith and love ; and the mercy-seat, shaded with the wings of those glorious 
angels : from which propitiatory God gives the gracious testimonies of his 
good Spirit, ' witnessing with our spirits that we are his children,' Rom. 
viii. 1 6. In this sacrary doth the Lord converse with the soul ; takes her 
humble confession, gives her sweet absolution. It is a place whither nor 
man nor angel can enter ; only the liigh priest Jesus comes, not once a-year, 
but daily ; and communicates such inestimable favours and comforts as no 
tongue can express. 

Here we find the ark, wherein the royal law and pot of heavenly manna 
are preserved ; the one restraining us from sin to come by a happy preven- 
tion, the other assuring us pardon of sin past with a blessed consolation. 
Let us look further upon the golden candlesticks, our illumined understand- 
ings, whereby Ave perceive the will of our Maker, and discern the way of 
our eternal peace. Then upon the tables of shew-bread, which be our holy 
memories, that keep the bread of life continually ready within us. Yea, 
memory is the treasuiy of this temple, which so locks up those celestial 
i'iches, that we can draw them forth for use at all opportunities. Here is 
iilso the vail, and those silken curtains and costly hangings, the righteous- 
-uess of Christ, which makes us acceptable to God ; both hiding our own in- 
firmities, and decking us with his virtues. Here is the altar for sacrifice, 
the contrite heart ; the beast to be slain is not found among our herds, but 
among our affections ; we must sacrifice our lusts : the knife to kUl them, 
which would else kill us, is the sword of the Spirit, the word of God j the 



2 COE. VL IG.] THE TEMPLE. 305 

fire to consume them is holy zeal, kindled in our breasts by the inspiration 
of God. 

There be other sacrifices also to oflfer in this temple, on this altar. Besides 
our praises and prayers, the ' setting forfli of our prayer as incense, and the 
lifting up of our hands as an evening sacrifice,' Ps. cxli. 2, there is mercy 
and charitable deeds. What is devotion without compassion ? What sacri- 
fice without mercy ? ' If thy brother hath ought against thee,' Matt. v. 23 ; 
yea, if thou have ought that should have been thy brother's ; thy oblation 
will stink in God's nostrils. It was an old complaint of the church, that her 
stones were clothed, and her children naked ; that the curious found matter 
to delight them, but the distressed found not bread to sustain them. There- 
fore saith St Augustme,* *S'i habes taurum. pinguem, occide pauj^eribics, — If 
thou have a fat bull, sacrifice it to the poor. Though they cannot drink the 
blood of goats, they can eat the flesh of bulls. And he that saith, ' If I 
were hungry, I would not tell thee,' Ps, 1. 12 j yet will acknowledge at 
the last day, ' I was hungry, and thou didst feed me ; come, thou blessed,' 
Matt. XXV. The poor have God's commendatory letters to us, and our prayers 
be our commendatory letters to God ; if we wUl not hearken to him, how 
should he gratify us ? Thus, O Christian, art thou a moving temple of the 
living God. 

Let this teach us all to adorn these temples with decent graces. Super- 
stition cares not what it bestows on material fanes, mountainous columns, 
marble pillars, gorgeous monuments, which yet are not sensible of their own 
ornaments ; spangled crucifixes, images clad in sUks and tissues, with em- 
broidered canopies, and tables beset with pearls and diamonds. Thus 
bountiful is she to her superfluities. Oh that our religion would do some- 
thing for these ancient and ruinous walls ! But how much more precious 
be these spiritual temples of ourselves ! How much more noble ought to be 
their furnitures ! 

1. First, then, if we be the temples of God, let us be holy: for ' holiness, 
O Lord, becometh thy house for ever.' 

2. It is domus orationis; they must have the continual exercises of 
prayer. In templo vis orare ? In te ora, — Wouldst thou pray in God's 
temple ? Pray in thyself. 

3. The sound of the high praises of God must be heard in these temples : 
' There every man speaks of his honour.' It pleaseth the Lord to ' inhabit 
the praises of Israel' And Ps. xlviii. 9, ' We have thought of thy loving- 
kindness, O God, in the midst of thy temple ' — that is, even in the midst of 
ourselves, in our own hearts. There let us think upon his mercies, there 
echo forth his praises. 

4. The inhabitant disposeth aU the rooms of his house : if God dwell in 
us, let him rule us. Submit thy wiU to his word, thy affections to his 
Spirit, It is fit that every man should bear rule in liis own house, 

5. Let us be glad when he is in us, and give him no disturbance. Let 
not the foulness of any room make him dislike his habitation. Cleanse aU 
the sluttish comers of sin, and perfume the whole house with myrrh and 
cassia- Still be getting nearer to thy landlord : other inhabitants come 
home to their houses ; but here the house must strive to come home to the 
inhabitant. Whensoever God comes toward thee, meet him by the way, 
and bid him welcome to his own. 

6. Lastly, if we be the Lord's houses, then nobody's else. The material 
temples are not to Idb diverted to common ofiices ; much more should the 

* In Ps. xli. 
VOL. II. U 



306 THE TEMPLE. [SeEMON XLIIL 

spiritual be used only for God's service. Let us not alienate his rights : 
thus he will say, ' This is my house, here will I dwell, for I have a delight 
therein.' Oh, may we so adorn these temples with graces, that God may take 
delight to dwell in us ! 

' Idols.' These be the temples : the idols that haunt them we better 
know than know how to expel. They be our lusts and inordinate affections; 
the rebellions of our corrupt nature, which ' fight against the soul,' defile the 
body, and disgrace the temples of God's Spirit. So I pass from them to the 
last point : that betwixt these libidinous idols and those spiritual temples 
there can be — 

' No agreement.' God will dwell with no inmates : if uncleanness be 
there, w^ill the fountain of aU purity abide it ? Will Christ dwell with an 
adulterer ? He that will suflFer no unclean thing to enter his city above, 
Eev. xxi. 27, will ho himself dwell in an unclean city below 1 Oh, think 
how execrable that sin is, which doth not only take the members of Christ 
and makes them the limbs of an harlot, but even turneth Christ's temples 
into stinking brothels. Our hearts be the altars to send up the sweet in- 
cense of devout prayers and cheerful thanksgivings ; if the smoke of malicious 
thoughts be found there, will God accept our oblations ? Is it possible that 
man should please his father, that will not be reconciled to his brother ? 
The lamps of knowledge and sobriety are burning within us ; will not the 
deluge of drink put them out? Will the Lord dwell in a drunken body? 
Must we not cease to be his temples, when we become Bacchus's tuns and 
tunnels ? There is manna, the bread of life, within us ; will not epicurism 
and throat-indulgence corrupt it 1 There is peace in us ; will not pride and 
contention affright it ? There is the love of heaven in us ; will not the love 
of the world banish it 1 Shall the graces of God cohabitate with the vices of 
Satan ? Will the temple of God endure idols 1 No, these eagles' plumes 
will not brook the blending with common feathers ; this heavenly gold scorns 
the mixture of base and sophisticate metals. 

Let us search our hearts, and ransack them narrowly : if we do not cast 
out these idols, God will not own us for his temples. ' My house shall be 
called the house of prayer,' Matt. xxi. 13, this was God's appropriation; 
' but you have made it a den of thieves,' this is man's impropriation. Let 
us take heed of impropriating God's house, remembering how he hath re- 
venged such a profanation with scourges. 'We are bought with a price, 
therefore let us glorify God both in body and spirit, for they are his,' 1 Cor. 
vi. 20 : his purchase, his temple, his inheritance, his habitation. Do not lose 
so gracious an owner by the most ungracious sacrilege. You see many ruined 
houses which have been once king's palaces : learn by those dead spectacles 
to keep yourselves from the like fortunes, lest God say of you, Hoc templum 
meumfuit, — This was my house ; but now, because it took in idols, I have 
forsaken it. 

Or what if we do not set up idols in these temples, when we make the 
temples themselves idols ; or say not with Israel, ' Make us gods,' while we 
make gods of ourselves ? while we dress altars, and erect shrines to our own 
brains, and kiss our own hands for the good they have done us ? If we 
attribute something to ourselves, how is Christ all in all with us ? Do we 
justly blame them that worship the beast of Rome, and yet find out a new- 
idolatry at home 1 Shall we refuse to adore the saints and angels, and yet 
give divine worship to ourselves, dust and ashes 1 If victory crown our 
battles, if plenty fill our garners, or success an.swer our endeavour.?, must the 
glory of all reflect upon our own achievements ? This is a rivality that God 



2 COE. VI. 16.] THE TEMPLE. 307 

will not endure, to make so many temples nothing but idols. But as the 
Lancashire justice said of the ill-shaped rood, though it be not well-favoured 
enough for a god, it will serve to make an excellent devil. So proud dust 
and ashes, that arrogates the honour of God, and impropriates it to himself, 
though he be too foul for a temple, yet he is fit enough for an idol. When 
David prays, Libera me ah homine onalo, — ' Deliver me from the evil man, 

Lord,' St Augustine, after much study and scrutiny to find out this evil 
man, at last lights upon him ; ab homine malo, that is, d, me ipso, — ' Deliver 
me from the evil man,' deliver me from myself; deliver Augustine from 
Augustine ; I am that evil man. So, of all idolatries, God deliver us from a 
superstitious worship of ourselves ! Some have idolised their princes, some 
their mistresses, some their manufactures, but they are innumerable that 
have idolised themselves. He is a rare man that hath no idol, no little god 
in a box, no especial sin in his heart to which he gives uxorious and affec- 
tionate indulgence. 

The only way to amend all is for every man to begin mth himself. In 
vain shall we blame those faults abroad which we tolerate at home. That 
man makes himself ridiculous, who, leaving his own house on fire, runs to 
quench his neighbour's. Let but every man pull a brand from this fire, the 
flame will go out alone ; if every soul cleanse his own temple, all shall be 
quit of idols, and God will accept of all. A multitude is but a heap of uni- 
ties ; the more we take away the fewer we leave behind. When a field is 
overgrown with weeds, the best course to have a good general harvest is for 
every man to weed his own ground. When we would have the street 
cleansed, let every man sweep his own door, and it is quicldy done. But 
while every man censures, and none amends, we do but talk against idols 
with still uncleansed temples. 

Let us pray for universal repentance, like a good Josiah, to purge the 
houses of God, till lust and profancness, pride and covetousness, fraud and 
wantonness, malice and drankenness, be no more found among us : till every- 
thing be cast out, and nothing let in that is unclean. So shall the Lord 
dwell in us with content, and we shall dwell in him with comfort. Here 
we shall be a temple for him, hereafter he shall be a temple for us. So we 
find that glorious city described, ' I saw no temple therein, but the Lord God 
Almighty and the Lamb Avas the temple of it,' Rev. xxi. 22. We are God's 
temple on earth, God shall be our temple in heaven. To this purpose, the 
Spirit of God sanctify us, and be for ever sanctified in us ! Amen. 

Some may, haply, long ere this have prejudicated in their censures : How 
is this opus diei in die suo ? What is all this to the lousiness of the day ? 

1 might have prevented the objection, by comparing idolatry with treason : 
the one being a breach of allegiance to the Lord, the other a breach of alle- 
giance to the Lord's anointed. Idolatry is a treason against God, and treason 
is a kind of idolatry against the king. From both which the divine grace 
and our holy obedience deliver us all ! I conclude with application to the 
time. 

This is one of those blessed days celebrated for the deliverance of (.)ur gra- 
cious sovereign ; and well may the deliverance of a king, of such a king, deserve 
a day of gratulation. When God delivers a private man, he doth, as it were, 
repeat his creation ; but the deliverance of a kmg is always a choice piece 
in the Lord's chronicle. The story how he was endangered and how pre- 
served, this place hath divers times witnessed ; and that in a more punctual 
manner than I have either strength, or art, or time to match. A hard thno 
it seemed to be when a king was imprisoned, when he had no guard with 



308 THE TEMPLE. [SeEMON XLIII. 

him but his innocency, no subject but a traitor. But there was a stronger 
with him than all they could be against him. A good prince hath more 
guards than one : he hath a subsidiary guard, consisting of mortal men ; an 
inward guard, the integrity of his own conscience ; a spiritual guard, the 
prayers of his faithful subjects ; a celestial guard, the protection of diligent 
and powerful angels ; a divine guard, his Maker's providence, that fenceth 
him in with a wall of fire, which shall at once both preserve him and consume 
his enemies. 

But my purpose is not to bring your thoughts back to the view of his 
peril, but to stir your hearts up to thankfulness for his preservation. He is 
justly styled ' the Defender of the Faith : ' he hath ever defended the faith, 
and the faith hath ever defended him. He hath preserved the temple of 
God from idols, and therefore God hath preserved him from all his enemies. 
Surely that providence which delivered him from those early conspiracies, 
wherewith he hath been assaulted from his cradle, meant him for some ex- 
traordinary benefit and matchless good to the Christian world. He that 
gave him both life and crown almost together, hath still miraculously pre- 
served them both from all the raging violences of Rome and heU. Now 
when the Lord delivered him, what did he else but even deliver us all? 
That we might rejoice in his safety, as the Romans did in the recovery of 
Germanicus, when they ran with lamps and sacrifices to the Capitol, and 
there sung with shouts and acclamations, Salva Roma, salva 2^airia, salvtis 
Germanicus, — The city is safe, the country is safe, and all in the safety of 
Germanicus. While we consider the blessings which we enjoy by his gra- 
cious government, that the estates we have gotten with honest industry may 
be safely conveyed to our posterity 3 that we sit under the shadow of peace, 
and may teach our children to know the Lord ; that the good man may 
build up temples and hospitals without trembling to think of savage and 
barbarous violences to pull them down ; that our devotions be not molested 
with uproars, nor men called from their callings by mutinies ; that our 
temples be not profaned with idols, nor the service of God blended with 
superstitious devices ; that our temporal estate is preserved in liberty, our 
spiritual estate may be improved in piety, and our eternal estate assured us 
in glory; that our lives be protected, and in quiet our souls may be saved : 
for such a king of men, bless we the God of kings, and sing for his deliver- 
ance, as they did for their Germanicus, as privately every day, so this day in 
our public assemblies : Salva Britannia, salva ecclesia, salmis Jacobus, — Our 
kingdom is safe, the church of God is safe, oiar whole estate is safe, we are 
aU safe and happy in the safety and happiness of I^ing James. Oh that, as 
we have good cause to emulate, so also we would truly imitate, the gratula- 
tion of Israel, 2 Chron. v. 12, 13 : we for our king, that hath preserved the 
temple, as they for their king that built the temple ; while the Levites and 
singers stood with harps, and cymbals, and viols, and the priests blowing 
with trumpets, as if they had all been one man, and made one sweet har- 
mony to the praise of God. 

For these public and extraordinary blessings, God requires public and ex- 
traordinary praises : that this great assembly, with prepared hearts and 
religious atfections, should magnify his glorious name, and if it were possible, 
by some unusual strain of our united thanks, pierce the very skies, and give 
an echo to those celestial choirs, singing, Honour, and praise, and gloiy be to 
our gracious God for all his merciful dehverances both of prince and people. 
Yea, O Lord, still preserve thine own anointed, convert or confound all his 
enemies ; but upon liis head let his crown liourish. Long, long live that 



2 Cor. VI. 16.] the temple. 309 

royal keeper of God's holy temple, and the defender of that faith which he 
hath of old given to Ms saints, and let all true-hearted Israelites say. Amen; 
yea, let Amen, the faithful Witness in heaven, the Word and Truth of God, 
say Avien to it. For ourselves, let us heartily repent of our former sins, re- 
ligiously amend our future lives, abandon all our intestine idols, serve the 
Lord with pure hearts ; and still, and still God shall deliver both him and us 
from all our enemies. This God grant for his mercies' sake, Jesus Christ 
for his merits' sake, the Holy Ghost for his name's sake ; to whom, three 
persons and one eternal God, be all praise and glory, obedience and thanks- 
giving, world without end ! Amen. 



EIEENOPOLIS: 

THE CITY OF PEACE. 



TO ALL THAT LOVE PEACE AND TRUTH. 

Peace, take it with all faults, is better than war ; and the end of a just war 
is but studmm jiacis, the intention of a right peace. The subject, then, is 
beyond exception to all that love peace. But commonly they with whom 
it meddles, refuse to meddle with it. Let such take the course of their un- 
happy precipice into everlasting unquietness, who wilfully reject the cure of 
their affected malady ; denying their consciences a trouble that may save 
them, for fear of losing a trouble that doth please them, As if a man were 
less than mad, that will leap into the fire to avoid the smoke. There is pax 
/undamenti, the peace of doctrine ; and jxix ordinis, the peace of discipline. 
The heretic would pull down the first pillar, the schismatic the other. The 
former would break our peace with Christ ; the latter with ourselves and the 
church : both these are almost desperate. But there is a third, pax jwlitica, 
a civil peace ; and the common disturbers of this are such contentious spirits, 
that either unprovoked, out of mischievous intentions, or being provoked, 
out of malicious revenge, set all in uproar, make a mutiny in manners, an 
ataxy in the course of life. To cure this Babel, if at least she will be cured, 
is the scope of this tractate. Peace was Christ's blessed legacy to his 
church ; and we are the ministers whom he hath chosen to see it paid. 
Executors are often sued for the bequest given by dead testators : lo, here 
a legacy, without suing, from a living Father. Embrace it, and be regulated 
by it ; so shall your hearts find present comfort, and your souls eternal 
life in it. 

The hearty desirer of your peace, 

THO. ADAMS. 



THE CITY OF PEACE. 



Live in inace; and the God of love and peace shall he with you. 
—2 Cor. XIIL 11. 

Peace is the daughter of righteousness, and the mother of knowledge ; the 
nurse of arts, and the improvement of all blessings. It is delectable to all 
that taste it, profitable to them that practise it ; to them that look upon 
it, amiable ; to them that enjoy it, a benefit invaluable. The building of 
Christianity knows no other materials. If we look upon the church itself, 
'there is one body;' if upon the very soul of it, 'there is one Spirit ;' if 
upon the endowment of it, ' there is one hope ;' if upon the head of it, 
' there is one Lord ;' if upon the life of it, ' there is one faith ;' if upon the 
door of it, ' there is one baptism ;' if upon the Father of it, ' there is one 
God, and Father of all,' Eph. iv. 4. 

Peace is a fair virgin, every one's love, the praise of all tongues, the object 
of all eyes, the wish of all hearts ; pacem te poscimus omnes. She hath a 
smiling look, which never frowned with the least scowl of anger ; snoAvy 
arms, soft as down, and whiter than the swan's feathers, always open to 
pious embracements. Her milken hand carries an olive branch, the symbol 
and emblem of quietness. She hath the face of a glorious angel, always look- 
ing towards righteousness, as the two cherubims looked one upon the other, 
and both unto the mercy-seat. Her court is the invincible fort of integrity ; 
so guarded by the divine providence, that drums, trumpets, and thundermg 
cannons, those loud instrument.? of war, (I mean blasphemy, contention, vio- 
lence,) may affront her, but never affright her. She hath a bounteous hand, 
virtual like the gannent of Christ ; if a faithful soul can come to touch it, 
to kiss it, all her vexations are fled, her conscience is at rest. Her bowels 
are full of pity ; she is always composing salves for all the wounds of a broken 
heart. Sedition and tumult her very soul hates ; she tramples injuries and 
discords under her triumphant feet. She sits in a tlironc of joy, and wears 
a crown of eternity ; and to all those that open the door of their heart to 
bid her welcome, she will open the door of heaven to bid them welcome, and 
repose their souls in everlasting peace. In these continual dog-days of ours, 
wherem love waxeth cold, and strife hot, we had need set our instruments 
to the tune of peace. This was the blessed legacy which Christ bequeathed 
to his church ; the Apostle from his Master sent it as a token to the Corui- 
tliians ; and I from the Apostle commend it as a jewel to all Christians : 



312 THE CITY OP PEACE. [SeEMON XLIV. 

' Live in peace; and the God of love and peace shall be with you.' Which 
conclusion of the ej)istle contains the blessing of the Apostle ; a valediction, 
and a benediction. They are in part hortatory, in part consolatory; the 
virtue to which he persuades them, and the reward which he promiseth 
them. There is a sweet symphony and respondent proportion between the 
counsel and the comfort, the active peace and the factive peace : for seek- 
ing peace on earth, we shall find peace in heaven ; for keeping the peace of 
God, we shall be kept by the God of peace. The one is the regular com- 
pass of our life on earth, the other is the glorious crown of our life ia 
heaven. 

That we may not cherish too weak an opinion of this duty, we must know 
that this apostolical counsel is an evangelical law, and binds us all to the 
peace : ' Live in peace.' There are in it all the concurrmg qualities that de- 
fine a good law, as Lycurgus taught : generalitas, bonitas, possibilitas, — ^it 
must be general, good, possible. 

General, so that all be tied to the obedience of it. Else it were like 
Anacharsis's law, a cobweb to catch flies ; or those tyrannous censures, which 
are made to vex doves, while they are indulgent to buzzards. 

It must be good, for none are bound to the obedience of unjust things. If 
it have an indifferent extent to good or bad, there is easily found some colour 
of evasion. 

It must be possible, for if things be imposed ultra posse, and so men be 
made liable to the mulct when they are not culpable of the guilt, they may 
object that Natiirce dictame^i : nemo tenetur ad imjjossibile, — none are to be 
tied to the obedience of impossible things. Such are tyrants' laws; not 
vincula, sed retia, — not limits to confine, but nets to ensnare; not pales, but 
toils. 

But the law of peace is general, none can plead immunity; good, none 
tax it of iniquity; possible, none can say it is beyond their ability. But it 
may be objected : If you require it general, it is not possible, for we can- 
not have peace with aU men ; if it were possible, yet is it not lawful and 
good, for we may not have peace with all men. To direct us in this, the 
Apostle inserts two cautions : ' If it be possible, as much as lieth in you, 
live peaceably with all men,' Rom. xii. 18 : E/ duvurov, and to s^ 'j/j,uv ; for 
there are some cases in which ou dvvarhv, it is not possible. ' What com- 
munion hath light with darkness? and what concord hath Christ with 
Belial ? ' 2 Cor. vi. 15. We must have no peace with it, if there be no grace 
in it. ' Blessed is he that walketh not in the comisel of the ungodly,' &c., 
Ps, i. Forbear not only to sit in the chair of pestilence with them, which is 
peccatum dominans, sin reigning, but even to stand and discourse with 
them, which is peccatum delectans, sin delighting ; yea, even to walk a turn 
with them, which is peccatum intrans, sin entering ; teaching us to shun 
the very acquaintance of their counsels. 

But wicked men cannot be avoided ; and so long as we are in this world, 
we must converse with men of the world. To answer this, we must dis- 
tinguish between offenders and offences ; we may have no peace with the 
one, true peace with the other. There are two names, homo el peccator, — a 
man, and a sinner : quod 2yeccator est, corrijye ; quod homo, miserere,'^' — as he 
is a sinner, reform him ; as he is a man, the image of God, pity him. Doth 
thy brother sin of ignorance 1 Dilige errantem, interfice errorem, — Kill the 
error, preserve thy brother. Doth he offend of frailty? Be at peace cum 
hominibus, non cum moribus, — with the man, not with the manners. Tres- 

* Aug. 



2 COE. XIII. 11.] THE CITY OP PEACE. 313 

passeth. he of malice? Hate vitium, not vincm, — the disease, not the 
patient. Howsoever these infirmities are inevitable, still we may have peace, 
CU7-II vialis, licet non in malis, — with evil men, though not in evU matters. 

Indeed, let him that hath authority correct maUcious offences, for that is 
not like a ravisher to abuse, but hke a champion to vindicate, the honour of 
peace. Yet still cum corrigat maliiiam, diligat personam, — ^let bim correct 
the transgression, love the person. 

But how shall we answer that of the Psalmist : ' Be not merciftd to them 
that sin of malicious wickedness,' Ps. lix. 5. This was not lyrecantis votum, 
sed prophetantis vatidnium, — not the request of a petitioner, but the pre- 
diction of a prophesier. He did not wish it should be so, but saw it would 
be so. 

But if all this be true, we may then admit peace with Rome. We do 
accept a civil, not a religious peace. In a treatise of pacification both parties 
must yield somewhat ; but nothing is to be yielded that may prejudice the 
truth. In a musical instrument, the strings that be out of tune are set up 
or set down to the rest ; the strings that be in tune are not stirred. Our 
doctrine and profession are tuned to the blessed gospel, that infaUible canon 
of truth, and therefore must not be changed. Their faith and religion 
jarreth and erreth from that ; therefore must be proportioned to ours, if they 
will endeavour a perfect harmony. 

Thus far, and upon these terms, we may have peace, if we seek it : we 
may live in peace, and peace may live in us, if we desire it. Therefore still 
BhrivevTs, ' Live in peace.' Calvin renders it, Pacem agite, ' Do peace ; ' or, 
as if God should say to men whom he found quarrelling, or too loud, ' Peace.' 
The word is emphatical, and intimates a continual habit : we may call it the 
exercise of peace, or the practice of peace. 

Some have a good mind to peace, but they wUl be at no labour about it , 
many are content to embrace it, but they are ashamed to seek it ; most men 
love it, few practise it. The use commends the virtue : the beauty and 
praise of peace consists not m motion, but m action ; nor is the benefit of it 
in a knowing discourse, but in a feehng sense. A speculative peace is like 
an historical knowledge, such as he that hath been always confined to his 
study may have of foreign countries. So we make a conquest of peace, as the 
byword says our fathers won Boulogne ; who never came within the report 
of the cannon. Or as the Grecians kept philosophy in theu' leaves, but kept 
it not in their lives. A jejune and empty speculation, like some subtle air 
in the head, only breaks out into crotchets : it is experience that brings the 
sweetness of peace home to the heart. Use breeds perfectness, and disuse 
loseth the most serviceable things. Gold loseth more of its weight by 
rusting in corners, than by continual rumiing in commerces, the proper end 
it was coined for. The best land wiU yield small increase if it be not 
tilled ; though some have the most profitable trades, the want of industry 
hath made them the poorest men. The throne of peace is in the heart, not 
in the head. 

To recover, therefore, the swooning Ufe of this virtue, I will compare 
peace to a city: if you wUl, to this city; which should be, like Jerusalem, 
a ' city of peace.' And so much we will^ pray for it : that it may preserve 
peace, and peace may preserve it, to the world's end. 

I. Let the walls of this city be unity and concord. II. Let her have 
four gates : innocence and patience, benefaction and satisfaction. The first 
gate of peace is innocence ; she must do no wrong. The second is patience ; 
she must suffer wrong. The third is beneficence ; she must do good instead 



314 THE CITY OF PEACE. [SeKMON XLIV. 

of wrong. The fourth is recompense ; she must make liberal and just satis- 
faction for any committed wrong. There is also a postern gate, and that is 
humility : a gate indeed, but a small and low one ; whosoever enters the 
city of peace that way, must stoop before he get in. III. The enemies of 
this city are many, divided into two bands — hostility and mutiny. IV. The 
government of it is magistracy. V. The law, religion. VI. The palace, the 
temple. VII. The life of the citizens is love. VIII. It is served by the 
river of prosperity. IX. The state of it is feUcity, X. The inheritance, eter- 
nal glory. 

I. The walls of j)eace are unity and concord, Omnis societas est corjnis 
2)oliticum ; and it is in a city as in a body : there are many members, one 
body j many citizens, one city. The body is one of the most lively figures 
and examples of peace. ' We are all one body,' 1 Cor. xii. Not only one 
kingdom ; so disparity in religions makes many differences. Nor only one 
city, inter dites erunt lites ; so disparity of estates will breed quarrels. Nor 
only one house; so we may have ' enemies of our own household.' Bat one 
body, here must be aU love and peace. Where all are tied by bonds, joints, 
and ligaments to the head; there also by the same nerves one to another. 

Some members are single : as the tongue is one, to speak one truth ; the 
heart one, to entertain one God. Other are gemina, germana; their forces 
are doubled to supply mutual defects. Some are stronger, as the arms and 
legs, for the supportation of the weaker. Thus qualified are all the faithful 
citizens of peace ; preserving a unanimity in affection, a sympathy in afilic- 
tion, a ready help to the most needful condition ; comforting the minds of 
those that are perplexed, suppljring the wants of those that are distressed, 
rectifying the weakness of those that are unsettled, informing the ignorance 
of those that are seduced, and reforming the errors of those that are per- 
verted : aU endeavouring the deliverance of the oppressed. 

The members provide one for another : the eye sees not only for itself, 
but for the body ; the hand works not only for itself, but for the body ; the 
ear hearkens, the tongue talks, the foot walks, all parts exercise their func- 
tions for the good of the whole. In the city of peace men must not only 
seek their own, but the glory of their Maker, and the good of their society. 
That God Avho hath given us honour by our ancestors, would also have us 
iidd honour to our successors. To prefer a private good before a public, is 
to famish and starve the whole body to fat a toe or please a finger. Such 
monopolies and patents as impoverisheth the whole to enrich a part are not 
tolerable in the city of peace. 

There is no envy or grudging among the members; the eye doth not 
grieve to see the arm grow strong, nor the foot to be sensible of the stomach's 
health. In this city, one should not envy another's thriving, as if aU were 
taken from ourselves that is given to our neighbours. The Lord sees that 
an inequality is best for his glory ; distributing, to whomsoever least, yet to 
■every one more than he deserves. * Shall the ear say, Because I am not the 
eye, I am not of the body V 1 Cor. xii. 16. No ; but, as John Baptist said 
of Christ, ' He cometh after me, yet is before me ;' some come after us in 
wealth that may go before us in grace. The poor man is not so many 
pounds behmd the rich for this world, as he may be talents before him for 
the world to come. They often with their poverty, misery, ignominy, are 
saved ; whiles others, with aU their honour and opulency, go to hell. 

If one member suffer, the rest suffer with it. If there be a thorn in the 
foot, the eye sheds a tear, the heart aches, the head grieves, the hand is 
ready to pull it out. If a man tread on our toe, we say, * Why do you tread 



2 Cor. XIII. 11.] the city of peace. 315 

on me V Quod cuiqiiam, cuivis, — Let us sorrow for the afflictions of others, 
' as if we were in the body.' He is no son of peace that ' forgets the break- 
ing of his brother Joseph,' Amos vi. G. 

The walls of the city must be whole, no breaches in them, lest this advan- 
tage the enemy's entrance. There must be no schism in a city, as no divi- 
sion in the body : one must not be for Paul, another for Apollos, another for 
Cephas ; but all for Christ, and all for peace. Many evil men may have one 
will in wickedness. It is said of Pilate, Luke xxiii. 25, Tradidit Jesvm 
voluntati eoricm, — ' He delivered Jesus to their will,' not wills ; many sin- 
ners, one will. Shall, then, the sons of grace jar ? the children of peace be 
mutinous ? Unica colmnha mea, saith Christ, — ' My dove is but one.' The 
dove is a bird of peace : many of them can agree lovingly together in one 
house ; every one hath a little cottage by herself, wherein she sits content, 
■without disquieting her neighbours. Thus dum sinr/uhe qucerimt unionem, 
omnes conservant unitatem. We have them that rush into others' tabernacles, 
swallowing a man and his heritages: would doves do thus ? Poor Naboth's 
portion is many a rich Ahab's eye-sore : would doves do thus 1 Numbers 
are still on the wing to prey upon prostrate fortunes ; these be ravens, not 
doves. If the law cannot make work for their malice, their malice shall 
make work for the law. This is like cocks of the game, to peck out one 
another's eyes to make the lawyers sport. When two friends are fallen out 
of love into blows, and are fighting,- a third adversary hath a fair advantage 
to kill them both. We have an enemy that watcheth his time, and while 
we wound one another, he wounds us all. 

If the members be pulled asunder, they all rot; the distraction of parts is 
the dissolution of the whole. If we forsake the peace of our mother, we 
put ourselves upon record for bastards. Discontent with our own portions 
and places overthrows the city of peace. When the woods and the floods 
were at variance, the sand and the tire were fain to quiet their insurrection, 
2 Esdr. iv. 1 4. While men will not rest satisfied with their own determinate 
stations, but invade the severals and properties of others, what can be ex- 
pected but destruction ? If there be contention on this side, and ambition 
on that side, there will be confusion on all sides. While Judah was hot 
against Israel, and Israel hot against Judah, the king of Syria smote them 
both. God shall supply the part of Syria ; and when brother is against 
brother, he will be against them all. He that doth not what he can to main- 
tain the walls, doth what he can to betray the city. 

II. So I come from the walls to the gates. 

1. The fir.st gate is innocence; and this may be called Bishopsgaie, the 
ministers of the gospel being both the preachers and precedents of innocency. 
If men would abstain from doing wrong, the peace could not be broken. 
St Bernard writes of the dove, that felle caret, — she hath no gall. Let us 
be such doves, to purge our hearts from all bitterness. 

Now the first shelf that wrecks innocence is anger. It were rare if ' the 
wrath of man should fulfil the righteousness of God ;' even a curst anger 
breaks the peace. It is an evidence whereby God will judge men guilty : 
now there is no malefactor going to the bar for his trial would wilUngly have 
that evidence found about him that should cast him. Iratns nou videt legem, 
sed lex videt iratiim, — The wTatliful man takes no notice of the law, but the 
law takes notice of the wrathful man. Let us take heed lest we carry our 
anger with us unto God. That which oftends our eyes, we remove either 
our sight from it, or it from our sight ; but that which ofiends our souls, we 
too often lay next our hearts. But it is the voice of transportivc fiury, ' I 



316 THE CITY OP PEACE. [SeEMON XLIV. 

cannot moderate my anger.' Cannot ! Wlierefore serveth grace but to 
mortify such natural, yea, rather unnatural passions ? 

How easily dotli this rage often inveterate, making some so angry with 
men that they will scarce be pleased with God himself! And either he 
must take them with their anger, or let them alone. So soon it rankles 
into malice, and that is full opposite to innocence. 

What shall a man do ? In this sudden fit shall he come to the Lord's 
table, or forbear it? Si non accessent, periculum; si accesserit, damnum, — 
To refuse the sacrament in anger is evil ; to receive it in anger, that is worse. 
Is the body and blood of Christ no more worth, but that for love of a peevish 
himiour we should neglect it 1 Shall we starve our consciences to feed our 
misbegotten passions 1 What is then to be done in this strait 1 The an- 
swer is easy : Let us excommunicate our wrath, that we may communicate 
with the church ; leave our lusts behind us, and we are welcome, as Abraham 
left his ass when he went about his sacrifice, Gen. xxii. 5. In the Levitical 
law no unclean thing might be touched ; if it were touched, the temple by 
that person must not be approached. ISTow, for the Israelite to absent him- 
self from the assembly of saints and service of God was uncomfortable ; to 
come so polluted, was dangerous. He knew the remedy ; either not to be 
unclean at all, or soon to get himself cleansed. The first best is to harbour 
no malice : the next, to deliver ourselves from it with all possible speed. 

In a word, let us turn our anger, when it comes, another way. Let all 
our hate be the hate of all sin, and our anger bent against our own corrup- 
tions. Let our wrath, like the shepherd's dog, sleep till the wolf comes. 
Be we at peace with God by repentance, with our neighbour by iimocence, 
with oui" own heart by a purified and pacified conscience ; and the Prince 
of peace, the Lord Jesus, shall embrace us. 

2. The second gate is patience, which is not imlike to Ludgate; for that 
is a school of patience, the poor souls there learn to suffer. The first en- 
trance of peace is to do no injury, the next is to suffer injury. It is one 
special commendation of charity, that it 'suffers all things;' pro fratrihus, a 
fratrihus, 'propter fratres. For our brethren we must sustain some loss: he 
that suffers not an abatement of his own fulness to supply their emptiness, is 
no brother. Of our brethren we must put up some wrong, rather than make 
a flaw in the smooth passage of peace. Because of our brethren, and ' for 
the elect's sake, we must endure all things, that they may obtain salvation,' 
2 Tim. ii. 18. Let us be infirmed, to have them confirmed ; brooking a 
temporal loss, to procure their eternal good. 

According to the Apostle's counsel, ' Let us bear the burden one of an- 
other,' Gal. vi. 2, and God shall bear the burden of us aU. As in the arch 
of a building, one stone bears mutually, though not equally, the weight of 
the rest. Or as deer swimming over a great water do ease themselves in 
laying their heads one upon the back of another ; the foremost having none 
to support him, changeth his place, and rests his head upon the hindmost. 
Bear thou with his curiousness, he doth bear with thy furiousness ; let me 
bear with his arrogance, he doth bear with my ignorance. In architecture, 
all stones are not fit to be laid in every part of the building ; but some below, 
as the fundamental and chief corner-stone to sustain the load of the rest, some 
higher in the wall, others in the top for ornament. In the church, ^vhich is 
built of ' living stones,' Christ is the ' head of the corner,' the foundation 
that supports all ; gracious saints have the next places, and are so set that 
they may help to bear up the weaker. 

Materials that be only of a hard nature will never fadge well in an edifice 



2 COE. XIII. 11.] THE (3ITY OF PEACE. 317 

The Italians have a proverb, ' Hard without soft, the wall is nought.' Stones 
cobliled up together, mthout mortar to combine them, make but a tottering 
wall. But if there be mortar to cement them, and with the tractable softness 
of the one to glue and fix the solid hardness of the other, this may fortify it 
against the shock of the ram or shot of the cannon. The society that con- 
sists of nothing but stones, intractable and refractory spirits, one as froward 
and perverse as another, soon dissolves. But when one is reeking with the 
fire of rage, and another shaU bring the water of patience to cool and quench 
it, here is a duration of peace. When iron meets iron, there is a harsh and 
stubborn jar ; let wool meet that rougher metal, and this yielding turns 
resistance into embracements. 

Let not then the voice be an echo of ill words, nor the hand a racket to 
bandy back fire-balls. Patience makes even the wicked confess, ' Thou art 
more righteous than I,' 1 Sam. xxiv. 17. Infoelix victoria qua hominem 
siqyercnmis, vitio succicmbimtis* — It is a wretched victory that overcomes our 
foes, and slaves us to our lusts. Patientia mea a Domino, Ps. Lxii, 5, as the 
fathers read it; and indeed who can give this patience but God ? Paul had 
many lives, yet he sacrificed them all : 'I die daily,' 1 Cor. xv. 31. Btsi 
non mortis experientia, tamen j)roposito,i — Though he could lose but one, yet, 
in regard of his patience and purpose, he was ready to lose them all. 

Nor is Christian patience thus confined within the bearing of injuries, but 
it extends also to the remitting of them. Some can suffer for the present, 
as Haman before Mordecai, aniono vindicandi. Forgiveness is the demon- 
stration of patience. Not to contest because we cannot conquer, is called 
patience perforce; but can we remit ? The civil man can forbear, the Chria- 
tian must forgive. Let us be remiss to note a wrong, remissive to forget it, 
writing aU our injuries in the dust. Yea, let humility sweetly order our for- 
giveness : for gravisdma jyoena est contumeliosa venia, — a proud and scorn- 
ful pardon is a reproachful wrong; there is in it more bitterness than mercy, 
more punishment than reconcilement. 

Otherwise, how can we pray, ' Forgive us our trespasses, as we forgive them 
that trespass against us' ? Oh but, say some, God is merciful ! What ! shall 
we therefore be unmerciful ? I may forgive, but I cannot forget, is the faint 
reservation of another. Take we heed; let not us be in jest with God, lest 
he be in earnest with us. Do we tiot otherwise beg a removal of mercy and 
pardon from our own souls. WiU not God say, * Evil servant, ex ore tuo, — 
out of thy own mouth will I judge thee' ? Hath Christ with his own blood 
made thee friends with God, and cannot that blood entreat thee to be friends 
with thy brother ? When thou comest to the holy altar with thy gift, and 
rememberest thy ofiiended brother, ' leave there thy gift ; first bo reconciled 
to him, then offer to God,' Matt. v. 24. A gift doth pacify wrath, jmd God 
is pleased with our sacrifice upon his altar; yet aim omnis culpa munere 
solvattir, sola injuria incondonata rejicitur,X — when evciy fault is solved with 
a gift, injury alone is sent away without pardon. 

Therefore qualem vis erga te esse Deum, talem ie exMheas erga pi'oxijnum,^ 
— ^be thou to thy brother on earth as thou wouldest have thy Father in 
heaven be to thee. Si loudens, pete veniam; si Icesus, da veniam, — K an in- 
surer, ask pardon; if a sufferer, give pardon. Be we so far from expecting 
his submission, that we render our remission, and meet the trespasser with 
a pardon before he ask it. Dissensio ah aliis, (I te reconciliatio incipiat,\\ — 
Let strife begin from others, be thou first in reconcilement. Christ healed 
Malchus's ear that came to an-cst him. Which amongst us so loves his bene- 
* Bern. f Chrys. t Aug. § Isidor. || Sen. 



318 THE CITY OP PEACE. [SeEMON XLIV. 

factors as Paul loved his malefactors 1 He would do anything to save them 
that would do anything to kill him. Others' offences to us are but small, 
valued with ours against God, who is infinite. If he forgive the pounds, let 
not us stick at the farthing tokens. 

3. The next gate is beneficence. Doing good is the fortification of peace. 
This may be called Aldgate; not only because there is the picture of Charity 
at the gate, — I do not say, as near going out, but at the gate, to keep good- 
ness in, — but because that is called the Old-gate, and charity was a virtue 
of old times, not so much now in fashion. The heathen moralist said we 
must use men thus : Bene velle omnibus, bene facere amicis, — Wish well to 
all, and do good only to our friends. But the clear light of nature, which is 
the gospel, chargeth us, ' while we have opportunity, to do good to all men ;' 
albeit with some preferment of the best, ' especially to the household of faith,' 
Gal. vi. 10. 

All men may be ranked under one of these combinations : rich and poor, 
home-born and strangers, friends and enemies. 

First, for the rich and poor. The Pharisee will stand on good terms with 
the rich, invite them for a re-invitation; as men at tennis toss the ball to 
another, that he may toss it to them again. But who helps the poor? 
' Wealth maketh many friends, but the poor is separated from his neighbour,' 
Prov. xix. 4. If he do well, he is not regarded ; if ill, he is destroyed. The 
poor man, by his wisdom, delivered the city from the force of a puissant 
enemy ; yet, when all was done, ' no man remembered that poor man,' Eccles. 
ix. 15, But ' if he stumble, they will help to overthrow him,' Ecclus. xii. 23, 
How contemptibly* doth a rich epicure look upon a poor beggar ! yet ' the 
rich and the poor meet together, and the Lord is the maker of them all,' 
Prov. xxii. 2, In all our grand feasts, the guests that Christ spoke for, Luke 
xiv. 14, are left out. 

For domestics and strangers. Many have so much religion as to provide 
for their own, yea, so much irreligion as to do it with the prejudice of the 
public good and hazard of their own souls : but who provides for strangers ? 
' Entertain strangers ; for thereby some have entertained angels unawares,' 
Heb. xiii. 2. But for all this possible happiness, few mil put it to the ven- 
ture : and were they indeed angels, without angels in their purses to pay for 
it, they should find cold entertainment. 

Friends and enemies. For friends, many will be at peace with them, till 
they be put to the trial by some expressive action; and then they will rather 
hazard the loss of a friend than the least loss by a friend. But suppose we 
answer our friends in some slight courtesy, hoping for a greater, who will do 
good to his enemies 1 'If thine enemy hunger, feed him : so thou shalt heap 
coals of fire on his head,' Rom. xii. 20, Do it, not with an intent to make 
his reckoning more, but thy own reckoning less, ' Love your enemies, bless 
them that curse you, do good to them that hate you, and pray for them that 
despitefuUy use you,' Matt. v. 44. Do unto them deeds of amity, deeds of 
charity, deeds of piety. Of amity, ' Love them that hate you ;' of charity, 
* Do good to them that hurt you;' of piety, 'Pray for them that persecute 
you.' There is the Diligite of the heart, ' Love your enemies;' the Benedicite 
of the tongue, ' Bless them that curse you ;' the Benefacite of the hand, ' Do- 
good to them that hate you;' the Benevelle of all, 'Pray for them that perse- 
cute you.' ' Love your enemies,' there is Afectus cordis; ' Do thorn good,' 
there is Effectus operis; ' Pray for them,' there is Perfectio charitatis. But 
the wise man counsels, ' Do well to him that is lowly, but give not to the 
* That is, coutemptuously, — Ed. 



2 Cob. XIIL 11.] the city of peace. 319 

ungodly 3' and, ' Give unto tlie good, not to the sinner,' Ecclus. xii. o, 7. 
Though not qiia imjnus and quia wipins, yet qua homo and quia homo, we 
must relieve him. Cherish himself, not his sin. We must love him, noti 
quoad culpam, sed quoad naturam. They are God's children, licet insani, 
although they be sick; and our brethren, licet ivjirmi, although they be 
weak. Therefore, for the conformity of nature, because we are the same 
workmanship ; for our own benefit, for he that doth good to his enenay, even 
in that doth better to himself; and for the imitation of him we worship; 
let us uphold peace by charity. His sun rises, and rain falls, both on the 
just and unjust, Matt. v. 45. Noli negate, quod Deus nulli negat. Thus 
looking up with piety to the Lord's perfection, and down with pity upon 
man's imperfection, let us do good to all. 

Through the gate of beneficence doth the charitable man enter mto the 
city of peace. He that is covetous must needs be mutinous. ' He that is 
greedy of gain, troubleth his own house,' Prov. xv. 27. Solomon calls him, 
a trouble-house, and we do find him a trouble-city, as Demetrius did all 
Ephesus. But charity makes peace ; Divitem voluit Deus id pauperem adju- 
varet, jMuperem voluit ut divitem piroharet, — God makes some rich, to help 
the poor; and suffers some poor, to try the rich. The loaden would be 
glad of ease : now charity lighteneth the rich man of his superfluous and un- 
wieldy carriage. When the poor find mercy they will be tractable : when 
the rich find quiet, they should be charitable. Would you have your goods 
kept in peace 1 First, lock them up by your prayers, then open them again 
with your thankful use, and trust them in the hands of Christ by your 
charity. 

This city hears ill for oppression, and is (I fear too justly) suspected of 
injustice : now the most noble confutation of jealousy is by deeds of charity. 
This is the East-gate to the city of peace, and I may (from St Paul) call it 
the principal, and ' most excellent way,' 1 Cor. xii. 31. Whosoever can shew 
you the way better, yet certainly none can shew you a better way. 

4. The fourth gate is recompense, or satisfaction ; and this we may liken 
to Cripplegate. It is the lamest way to peace, yet a way : it is a halting 
gate, but a gate. It were far better coming into this city by any of the for- 
mer gates, yet better at this than none. All come not by innocence, nor all 
by patience, nor all by beneficence ; but if they have failed in these, they 
must be admitted by recompense, or not at all. The first best is to do no 
injury ; the next is satisfaction, to make amends for that we have done. 
Hortensius said of his mother. Ego minquam cum ea inivi gratiam, — I never 
was reconciled to her, because we two never fell out. Oh that the inhabitants 
of this city could say so of their neighbours : We never were made friends, 
because we never were foes ! But as our Saviour saith, ' It is necessary that 
olfences do come :' not that it should be so, but that it will be so. There 
is no necessity that compels a man to sin ; except that the heart being evil, 
will give ofi"ence. As it is necessary for him that comes to the fire to be 
made hot ; but there is no necessity that he come unto the fire. 

The malady of offences will be contracted, therefore the only cure is by 
satisfaction. That we may know how to do this, the Scripture sets down 
divers degrees m the accomplishment of this satisfaction for injuries. First, 
He must go to the party wronged. Secondly, He must confess his fault. 
Thirdly, He must humble himself. Fourthly, He must make restitution. 
Fifthly, He must reconcile himself. Sixthly, And this must be done quickly, 
with all possible speed. 

He must go to him, not tarry till he meet huu, or till some occasion bring 



32.0 THE CITY OF PEACE. [SeRMON XLIV. 

them together. Not obvium da; but go to thine adversary, Matt. v. 24, go 
on purpose : inquire for him, seek him out, rest not till thou find him. 

Humanity may work some to this undertaking and overtaking of peace ; 
but man is naturally so good a constructor of his own doings, that Avill he 
confess his fault 1 Yes, ' He shall confess his trespass,' Num. v. 7. 

An ingenious'* nature may be brought to acknowledge his fault : but will 
pride, the contention-maker, admit humility? Will he stoop to him he hath 
abused ? From insultation will he descend to submission ? He must : ' Go 
and humble thyself,' Prov, vi. 3. 

Touch of conscience may procure humihty; but yet will he not spend 
twice as much at law, ere he make restitution ? Yet even here, a quiet man 
for his own peace's sake may be brought to give somewhat, for a part of 
amends : but will he satisfy him the whole 1 The law of nature requires 
total satisfaction, but will he besides give damages ? The law of the land 
allows damages ; but now will he give any overplus to make an atonement ? 
or be at so much cost as to buy reconcilement, rather than miss it ? He must : 
Zaccheus restores fourfold, and by the law he is bound to add a fifth part, 
Num. V. 7. 

But if all this be done, will he yet ever be friends with him ? will he be 
truly reconciled ? He must : ' Reconcile thyself to thy brother,' Matt. v. 24. 
Otherwise, when he desires of the Lord to be forgiven, as he forgiveth, God 
will answer, as Joseph did to his brethren, ' Look me not in the face, unless 
thy brother be with thee,' Gen. xliii. 3. Shall the father think well of that 
son which rejecteth his brother ? Do we call the ' Author of peace' our God, 
while we are the children of dissension ? Will he ever agree with him that 
delights to quarrel with his ? But suppose the mjurer doth entreat and per- 
suade himself, without prevailing, will he use his friends about such a busi- 
ness 1 Yes, saith Solomon, he must employ his friends. 

Time may work all this, but to do it when the flesh trembles, and the 
blood boUs for revenge, suddenly; who can so prevail over himself? He 
must do it quickly : ' Agree with thine adversary quickly,' Matt. v. 25. Yes, 
perhaps, Avhen leisure may serve ; but will any man neglect business to go 
about it ? Yes, aU business set apart, though it were as important as offering 
sacrifice at God's own altar : ' Leave there thy gift,' &c. Noji ex2Jerieris 
DeuTii tihi p'opitium, nisi 2^Toximiis te sentiat sibi -placatxim^ — strife with our 
brother makes our best services unacceptable to our Father. The Lord dis- 
penseth with his own worship to maintain our charity : and will not be found 
of us, till we have found our brother, to make our peace with him. Come 
not to the temples, hear no sermons, say not your prayers, forbear all wor- 
ship and devotions, while a festering and rankling hatred is in your souls. 

Yet now all this may be done of an inferior to a superior, either for fear, 
or hope of gain by his love : but would you have a superior yield thus to an 
inferior, to deprecate strife ? Yes, Abraham disdained not to go unto Lot, 
the elder to the younger, the uncle to the nephew, the worthier to the 
meaner, and that in the kindest manner, to compose a controversy begun by 
their servants. Oh that this age, which seldom wakes but to do mischief, 
would yet think, how after all injuries to others, they do this greatest injury ' 
to their own souls, that for want of a just compensation, they exclude them- 
selves from the blessing of peace ! 

5. These be the main gates ; there is a little postern besides, that is, humi- 
lity : for of all vices, pride is a stranger to peace. The proud man is too 
guilty, to come in by innocence ; too surly, to come in by patience : he hath 
* That is, ingenuous, — Ed. 



2 COE. XITI. 11.] THE CITY OF PEACE. 321 

no mind to come in by benefaction ; and lie scorns to come in by satisfac- 
tion. All these portcullises be shut against him : there is no way left but 
the postern for him ; he must stoop, or never be admitted to peace. Pride 
is always en^dous and contumelious, thinking she adds so much to her own 
reputation as she detracts from others . she is no fit neighbour for peace. 

Heaven is a high city, yet hath but a low gate. Celsa fatria, via hinnilis. 
Tolle superhiam, quod habes meum est : tolle invidiam, quod haheo tuitvi est* 
— Take away pride, and that which thou hast is mine ; take away envy, and 
that which I have is thine. Pride and envy are too uncivil for a peaceable 
city : the one cannot endure a Aicine prosperity, nor the other a superior 
eminency. All men must be poor to please the one, and all must be base 
to content the other. Peace is humble, pride quite overlooks her. The 
philosopher might have seen the stars in the water ; he could not see the 
water in the stars when he stumbled into the ditch. Men may behold glory 
in humility, they shall never find peace in ambition. The safest way to keep 
fire is to rake it up in embers ; the best means to preserve peace is in hum- 
bleness. The tall cedars feel the fury of tempests, which blow over the 
humble shrubs in the low valleys. There was no rule with Paul at first ; 
raising tumults, speeding commissions, breathing out slaughters agaiust poor 
Christians; but when Christ had thundered liim from his horse, broken his 
void spirit to humility, then he was fit for peace. God, that often effectu- 
ates his own will by contraries, makes trouble the i)reparation for peace ; as 
a father corrects his unruly children that they may be quiet. Let us ex- 
amine our own experience : when the Lord hath soundly scourged us, we go 
from under his fingers as tame as lambs ; farewell strife, aU our care is to 
find rest and peace in Jesus Chiist. 

III. We have seen the city of peace, with her walls and gates, and we 
wish well to her : ' Peace be within thy walls, and prosperity within thy 
fialaces,' Ps. cxxii. 7. But hath she no adversaries 1 Yes ; there is an 
enemy that beleaguers this city — contention ; whose army is divided into 
two bands or troops : the one called the civil, the other the uncivil ; the civil 
are law quarrels, the uncivil are sword quaiTels. The one is the smooth- 
faced company, the other the rugged or ragged regiment. The city of peace 
hath gates for these also, when she hath subdued them. Either she turns 
them out at Moorgate, as fitter for the society of ]\Ioors and pagans — she 
banisheth them ; or lays them up in Newgate — a place very convenient, being 
not so old as peace, built since the birth of strife. These enemies pursue 
us, velferro, velforo, as that father saith.t 

Fevro ; when upon every punctilio of honour, as they fiilsely call it, reason 
and religion must be thrown by, and friry govern. The gaUant, as if he 
knew no law but his own will, or as if the least aspersion upon his honour 
were more weighty than if the state of Christendom or the glory of God lay 
upon it, cries, Revenge ! offers the stab, threatens the pistol. How is that pre- 
cious account forgotten which God requires of man and beast ! Gen. ix. 5. 
Men study to be mad yAih reason ; they have an art of killuig that teacheth 
murder by the book : as cunning as Joab was, that could stab in the fifth, 
rib, a speeding place; so he treacherously slew Abner and Amasa, 2 Sam. 
iii. 27, XX. 10. Oh that men should venture their lives upon one another's 
sword, as if they had no souls to be ventured upon the sword of God's ven- 
geance ! that he should be held base who, being challenged, doth not write his 
mind with a pen of steel, in the ink of blood, on the white paper of man's 
life! 

* Aug. + Ibid. "^ 

VOL. II. X 



322 THE CITY OP PEACE. [SeRMON XLIV, 

Cannot the tears of our mother prevail with us, when seeing us quarrel 
she says, as Jocasta advised her two unbrotherly sons : — 

' Bella geri placuit nullos habitxira triumphos ; ' 

or as Rebekah said of her twins, ' Why should I be deprived of you both in 
one day V Gen. xxvii. 45. But if our mother cannot still us, our Father will 
part us ; and they whose souls hate peace shall be sent to a prison where is 
no peace, that seeing they love quarrels, they may have fighting enough with 
infernal spirits. But perhaps there be some who make no other reckoning, 
resolving with him in the Orator, Hodie coenabinms apucl inferos, — To-night 
we will sup together in hell. As it is reported of two to have fought under 
the gallows, desperately forecasting, that if the one were there killed the 
other should there be hanged. 

By the toleration of this duel in France, that kingdom lost in ten years six 
thousand gentlemen, as themselves report. Wretched men ! for occisor lethaliter 
peccat, et occisus ceternaliter perit,'^ — the homicide sins deadly, and the slain, 
without unexpectable mercy, perisheth eternally. How dare they lift up 
those hands to God for mercy, that have been lifted up against their brother 
in cruelty 1 Every base vermin can kiU ; it is true prowess and honour to 
give life and preserve it.t Simeon and Levi seemed to have just cause, the 
whoring of their own sister. Gen. xxxiv. 31 ; yet their father oalls them 
' brethren in evil ' for it, blesseth his honour from their company, and his 
soul from their secrecy, Gen. xlix. 6. Thou sayest of thy contendent, he 
shall have as good as he brings, yet thyself condemnest that he brings for 
evil. iVe titaris inimico 2^Tceceptore,X — Let not thy enemy teach thee to do 
that which thyself detestest in him. Because we receive injuries without 
right, shall we return them without law ? 

Sometimes this ariseth from the wine, Bacchus ad arma vocat; and lightly 
it makes men aptest to use their arms when they cannot stand on their legs. 
But shall this serve for a plea, and get a pardon. It was done in drink. 
No ; this rather deserves a double punishment, as it is a double fault. Com- 
monly it proceeds from tmadvised anger; as if anything done in fury were 
not done in folly. The choleric man is like one that dwells in a thatched 
house, who being rich in the morning, by a sudden fire is a beggar before 
. night. It was the decree of Theodosius, by the counsel of St Ambrose, that 
execution after a severe sentence should be deferred thirty days : that the 
heat being qualified, the severity might be moderated. 

But they object. This is to stand by like fools, while we suffer others to 
abuse us. No, that is not folly which the Lord hath commended for wis- 
dom. The shot of the cannon hurts not wool, and such yielding things, but 
that which is hard, stubborn, and resisting ; the rage of our roaring sons is 
tamed by patience. Turn to the brawling cur, and he will be more fierce ; 
ride on neglecting him, and he will soon be quiet. This is the furious band. 

Foro; there is another battalia of adversaries that turn their challenge 
into a writ : the field appointed is Westminster Hall or some other court of 
justice ; the weapons, the law; the postures of the fight are demurs, delays, 
quirks, removals; the victory, a verdict; the doom, a sentence; and the 
death itself, an execution. One says. To bear this is against my conscience; 
when indeed he means it is against his concupiscence. If the plaintiff go no 
further than the court of his own affections, the defendant shall never have 
audience ; for he is amicics curice. ' He that is first in his own cause seemeth 
just; but his neighbour cometh and searcheth him,' Prov. xviii. 17 : he is 
* Bern. + Aug. + Basil. 



2 COE. XIII. 11.] THE CITY OF PEACE. 323 

no competent judge in his own matter. It will bear an action, saith the law- 
giver ; this inflameth passion in the law-goer. 

Oh that men could see the foUy of this htigiousness ! First, that he is not 
in the state of gi'ace, but a mere carnal man. This is St Paul's argument to 
the Corinthians : If there be contentions among you, ' are ye not carnal ? ' 
1 Cor. iii. 4 ; whereas the ' fruit of the Spirit is peace, long-suffering, gentle- 
ness,' Gal. V. 23, Secondly, that he doth not so much find, as make himself 
enemies. We may say of him as the angel said to Hagar concerning her son 
Ishmael, Gen. xvi. 1 2, ' His hand is against every man, and every man's 
hand against him.' Thirdly, that he vexeth himself without need : they 
that go to law for trifles, are like nice people that continually lie m the 
hands of chirurgeons and physicians, for pimples and warts ; whereas the 
physician and lawyer are for necessity, not wantonness. Their boxes and 
papers are the books and badges of their profession; they tmdge up and 
down, more busy to cast away their money, than lawyers are to catch it ; 
their word is Currat lex, — Let the law have its course ; but by their wills 
that course should never have an end. 

They plead. We have stood before the best, in courts of highest honour ; 
alas ! so doth the spider, even ' m kings' palaces,' Pro v. xx. 10, So did the 
devil ; when the sons of God presented themselves before him, Satan was 
there also. Job ii. 1, Fourthly, they consider not the root of contentions, 
as the Apostle describes them : — Want of wisdom to compound controversies : 
' Is there not one wise man among you, able to judge between brethren % ' 
1 Cor. vi. 5. Want of love : ' Brother is against brother.' Want of pa- 
tience : ' Why do ye not rather suffer wrong 1 ' Want of justice : ' Ye defraud 
and do wrong.' For want of justice, foro conscieniiw, they prosecute their 
malice, foro justitice. We may add, want of mercy, — they cannot forgive ; 
but if they forgive not others, their final Quietus est was never yet sealed, 
and they shall be called to an after-reckoning. As that wicked servant 
sped ; notwithstanding the ' Lord forgave liim ' at his request, because he 
did not forgive his brother at his entreaty, he was ' delivered over to the 
tormentors,' Matt, xviii, 22. 

Fifthly, they weigh not how they are deceived. Lawyers first invented 
laws to secure our lands and titles ; now they make those laws engines to 
get away our lands and titles. Their frequent session hath not been ever- 
more to preserve a man's possession. And for those that can tarry the 
leisure of the law, they have quirks and delays; which are like the corrosive 
plasters of an unconscionable leech, that tiu'us a small green wound to an 
incurable fistula, by poisoning and exulceration of it for filthy lucre. When 
a man must die without mercy, it is some ease to die quickly, and be out of 
his pain. But such, when they purpose to murder a man's estate, have 
tricks to keep him long a-dying ; that he may stiU languish and puie away 
hi hope of recovery. 

And what doth the winner get, that at the term's end he may brag of 
his gains ? Doth he not come home dry-foundered ? Doth he not follow 
the mill so long, till the toll be more than the gTist 1 It is a token of un- 
wholesome air, where the country is full of thriving physicians : Si valeant 
Iwmines, ars iua, Phoebe, jacet. It argues little hejiith in that kingdom 
which hath so many thriving lawyers ; who while unquietness feeds us, do 
quietly feed upon us. 

We are willing to give such self-molcsters some counsel, if they ^vill take 
it, and ask them no fees for it. Yea, we give it not, but Christ gives it : 
will they take his advice, that great ' Counsellor ' of the Father ? He coun- 



324 THE CITY OF PEACE. [SeRMON XLIV. 

sels liis clients to the everlasting possession of tlieir souls by patience. In 
Olympiads certaminibus, diaholo consecratisf' — In the games of Olympus, 
consecrated to the devil, he had the glory of the day that gave most wounds, 
and came off himself untouched. In stadio Christi non est ea certandi lex, 
sed contraria, — In the race of Christianity, there is a contrary law of striv- 
ing : not he tliat offers most blows, but he that suffers most blows, is crowned. 
A man is stricken ; will he go to law for this 1 No, rather let him turn the 
other cheek ; this is Christ's counsel. His cloak is taken from him : it is 
near him, a garment ; of necessary comeliness, a cloak ; of singular use, he 
hath but one cloak ; he hath the propriety of it, it is Ids cloak : must he go 
to law for this? No, rather let Mm take his coat also. Foelix ille, sinudus 
corpore, sit midus vicditia, — ^there is a wedding garment to clothe such. 

I am no Anabaptist, nor libertine, to deny the magistracy, or lawfulness of 
authority, and our just appeal thereto. Rather than every man should be 
his own judge, I would appease uproars with the town-clerk of Ephesus : 
' The law is open, and there are deputies ; let them implead one another,' 
Acts xix. 38. St Paul himself took this course, appealing to the judgment- 
seat of Caesar, Acts xxv. 10. Our SaA-iour's practice is a clear comment and 
declaration of his law. He that bade us rather turn our other cheek to the 
smiter than revenge ourselves, did himself sweetly reprove him that smote 
Mm : ' If I have spoken evil, bear witness of the evil ; but if well, why 
smitest thou me?' John xviiL 23. So Paul to Ananias, 'Sittest thou to 
judge me after the law, and commandest me to be smitten contrary to the 
law ? ' Acts xxiii. 3. The Lord himself hath appointed tribunals ; and no law, 
no love. I know there is a Christianly seeking of justice, when injurious per- 
sons grow worse by forbearance, and ground their insolence upon others' 
patience. As CMistians may war in love, so they may jar in love : when the 
party cast in the suit, may be bettered, if not in his money, yet in Ms man- 
ners; and Satan only conquered. Ut qui vincitur, simid vinccd, et imus 
tantummodo vincatur diaholus. Sed reprimam me, I wiU hold me where 
I was. I have laboured to bring men mto peace, I must shew them no way 
out again. The fathers sometimes in confuting a heresy much spread, if 
they did run a little within the brinks of a contrary error, not then ques- 
tioned, nor so dangerous, were never censured for that to have erred dog- 
matice. So if to convince that heresy in manners, ' It is lawful to go to law 
for every thing,' I should a little lean to and favour that other opinion, ' It 
is lawful to go to law for nothing,' either excuse me, or at least suspend 
your judgments, till I come on purpose to handle that point. If men would 
promise not to go to law till then, I would promise, when they did go to law, 
to bear all their charges. 

Howsoever, let them not do it animo litigandi, nor for every wrong enter 
a,n action, lest God enter his action against them. ' The Lord hath a con- 
troversy with the inhabitants of the land,' Hosea iv. 1 : a terrible action, 
which the jury of heaven and earth will find. Let them therefore leave all, 
and study God's law with that royal prophet : ' Thy testimonies are my 
delight and my counsellors ;' and ' I wiU meditate in thy statutes,' Ps. cxix. 
24, 48. Blessed is he that ' meditates on God's law day and night,' Ps. L 
2 ; but cursed is he that wastes Ms time to meditate and study law-tricks. 
Let the litigious soul learn a new course of law ; let conscience be his chan- 
cery, charity Ms chancellor, patience his counsellor, truth Ms attorney, and 
peace his solicitor. Litem in 2^fOximum, diverted in seipsum. Let Mm 
go to law with Ms own heart ; arraign his passionate will tat the bar of God's 

* Chrys. 



2 Cor. XIII. 11.] the city of peace. 325 

judgment ; let the twelve apostles be a jury against him, who all condemn 
contention. Thus let him judge himself, that he be not judged of Jesus 
Christ. For he that avengeth his own quarrel, steps into the prince's chair 
of estate, yea, into God's own seat, dethroning both, and so disturbs heaven 
and earth. Madmen that thus presume, as if God did not see malice in the 
heart ! ' Hell and destruction are before the Lord ; much more then the 
hearts of the children of men,' Prov. xv. 11. Or as if, seeing men contend, 
he had nothing to do with it ; but must sit still like an idle looker-on, and 
take part with neither. 

■' Dearly beloved, avenge not yourselves, but rather give place unto wrath ; 
for it is written. Vengeance is mine ; I will repay, saith the Lord,' Rom. xii. 
19. This sounds a retreat to all quarrels : Paul seeing the daggers drawn, 
and the peace in danger to be broken, steps in with the sword of the Spirit 
to part the fray. It is a writ of rcversemcnt from the high court of heaven ; 
if we break open the writ, we shall find the Kmg's pleasure m it : an arrest 
of revengers. He begins with 'Dearly beloved:' a sweet ingredience, to 
qualify a bitter medicine. As if he should say. It is my love that I write 
so much against mahce : not for your hurt, but for your eternal good ; if 
you will not believe me, believe God himself : * To me belongeth vengeance,' 
Deut. xxxii. 35. 

The devO, when he gets audience, tells a man how much he is hated of 
others; the Holy Spirit tells him how much he is loved of others. The 
argument of our charity to them is God's charity to us, ' Put on, as the 
elect of God, holy and beloved, bowels of mercies, kindness, humbleness of 
mind, long-suffering,' Col. iii. 1 2 : seeing ye are beloved of God, love his. 

This is God's challenge, 'Vengeance is mine;' God's execution, 'I mil 
repay ;' God's subscription, to which his great name is affixed, ' Thus saith 
the Lord.' Scriptum est, it is a transcript and fjiithful copy out of the ori- 
ginal, to shew it the Lord's true act and deed ; twice written, that it might 
never be forgotten : ' Once hath God spoken, twice have I heard it, that 
vengeance,' so well as power, 'belongeth unto God,' Ps. Isii. 11. He pleads 
the continuance of succession without interruption ; vengeance, judgment, 
and glory are his alone. Therefore to avenge ourselves, is both to lose God's 
protection, and to incur his condemnation. It is faithless and fruitless. 
Faithless ; not to believe that God will deal with us according to his Avord. 
' With thine eyes thou shalt see the reward of the wicked,' Ps. xci. 8. It is 
then infidchty not to commit our case to God and his deputy the prince, but 
to make them both our deputies and instruments of revenge. What is this 
but to exalt ourselves above all that is called God, and to play the devil in 
jest, and the Pope in good earnest? Fruitless; for if being wronged, we 
draw out our wooden dagger of revenge, God will put up his sword, and 
leave us to ourselves. The injured child turns not again, but rans to his 
father. When the Italians hear how God hath reserved vengeance to him- 
self, they say blasphemously, ' He knew it was too sweet a bit for man, 
therefore kept it for his own tooth.' But if man were his own carver, ho 
would carve too deep. God only is wise and just : wise to know, and just 
to give the due proportion. Now the great and omnipotent Lord Chief- 
Justice bind us all to the peace on cartb, and bring us all to the peace of 
heaven ! 

Now, because every city must have an established government, order being 
the good of every creature, and it is better not to be than to be out of order; 
therefore this city of peace must have a lord and a law ; a ruler to govern it, 
and a rule whereby it must be governed. The king is Christ, who is there- 



326 THE CITY OF PEACE. [SeRMON XLIV, 

fore called, Princeps Pads, — ' Tlie Prince of Peace.' And he hath a deputy 
or vicegerent under him, whom he hath set to promove the good, and to 
remove the evil, of peace. The law is truth, that is the gospel, regula iMcis, 
the rule of truth. 

IV. The governor of this city is supreme authority. As God is a great 
King, so the king is, as it were, a little god. ' I have said, Ye are gods.' 
God is an invisible King, the king is a visible god. ' Ye must be subject, 
not only for wrath, but also for conscience sake,' Rom. xui. 5. All must 
obey : the bad for fear, the good for love. To compel the one, there is a 
writ out of the King's Bench ; to persuade the other, there is an order in the 
Chancery. 

Of all nations we are blessed with peace, under a king of peace ; therefore 
all bound to be children of peace. There are three ways of choosmg kings ; 
— 1. An immediate nomination from God ; 2. A succession of blood ; 3. An 
election of the people. The first ceaseth, the last hath been found dangerous, 
the best remains. They that are suddenly chosen out of the flock do seldom 
manifest such royal behaviour, nor become their majesty, for it is not their 
trade. Jehu remitted much of his noble zeal when he was settled in his 
kingdom. It is one thing to say, ' With a great sum of money obtained I 
this kingdom,' Acts xxii. 28 ; and for* another to say, ' I was a king bom.' 
We may justly say of our king, Dignisshmis regno, si non natus ad regnum. 
When the poets called some men the sons and offspring of the gods, they 
meant that they were men of a more noble and uncommon nature, and that 
those graces were ex divino qflatu. It was as familiar t\ith Homer to make 
a king fight with a god at his elbow as a common soldier with his sword in 
his hand" To whom the Lord gives most honour, he gives most assistance. 
'The heart of the king is in his hand, as rivers of waters;' the heart of a 
private man as a little brook. In the former is more need of his omnipotence. 
Howsoever, the grace of adoption, in the apostles' time, was ' not given to 
many mighty or noble,' 1 Cor. i. 26 ; yet the graces of administration are. 

Anarchy is the mother of division, the stepmother of peace. While the state 
of Italy wants a king, aU runs into civil broils. It is the happmess of this city 
that there is no distraction. Not a king at Judah, and another at Dan ; not 
one in Hebron, another in Gibeon ; not the red rose here, and the white 
there. We are not shufiled into a popular government, nor cut into cantons 
by a headless, headstrong aristocracy; but Henricus Rosas, Eegna Jacobus, 
— in Henry was the union of the roses, in James of the kingdoms. Every 
king is not a peacemaker : ours, like a second Augustus, hath shut the 
msty door of Janus's temple ; so maldng peace, as if he were made of peace. 
That blessed queen, of sweet and sacred memory before him, was Filia 
Pads ; who, as by her sexual graces she deserved to be the queen of women, 
so by her masculine virtues to be the queen of men. Certainly, it would 
have troubled any king but him, to have succeeded such a queen ; yet no 
man complains the want of peace. This he promised, and Yerbwn regis, rex 
regi, this he hath performed to every good soul's content. When he was 
first proclaimed, what heard we but peace ? What heard the nobles % a king 
that would honour them. What the senators ? a king that would^ counsel 
them. What the schools? a king that would grace them. What the 
divines ? a king that would encourage them. What the rich ? a king that 
would defend them. What the poor ? a king that would relieve them. 

When a tyrant comes abroad, all seek to hide themselves : ' When the 
wicked rise, men hide themselves,' Prov. xxviii. 28. But when a clement 

* Qu. 'far'?— Ed. 



2 Cor. XIII. 11.] THE CITY op peace. 327 

prince progresseth, all flock to him ; the streets and ways are filled with 
people, the air with acclamations. We call our peace, ' the king's peace;' 
and say to brawlers, Keep the king's peace. Peace, plenty, traffic, learning, 
administration of justice, flourishing of arts, preaching of the gospel, Rex 
Jtipiter omnibus idem. Like David, he leads the dance to heaven ; and like 
Augustus, makes a sweet spring wheresoever he goes. ' Israel had rest 
forty years,' Judg. v. 31 ; we have had a jubilee of fifty years, and begun 
again. The peacemaker doth both bless and is blessed ; therefore let us 
bless him, and bless God for him, and hold ourselves blessed in Mm. 

Away then with those discontented spirits that grudge these outward 
rights, whether tributes of money, or attributes of supremacy. Solvatur 
subsidium, ne contingat excidium. 'For this cause pay we tribute also,' 
&c,, Rom. xiii. 6. It is the mediate due to God, as prayers and praises are 
his immediate rents. Some have observed, that Christ did not miracle 
about honour or money, except that one of giving tribute to Caesar.* Much 
more intolerable arc those our cousins of Samaria, that fly off in a rage : 
' "What portion have we in David?' Matt. xxu. 27. For this cause certainly, 
if David were now aUve, he would never admit a Jesuit to his chaplain. 
But perish his enemies, and upon his own head let his crown flourish ! May 
not the sceptre depart from Jacob, nor a seed from his loms, till Shiloh come 
again ! May his posterity have a crown on earth, when himself hath a crown 
in heaven ! Amen. 

V. The law of tliis city is the law of Christ : a law indeed, but a law of 
peace. It made peace betwixt God and man ; and it must make peace be- 
tween man and man. If it cannot reconcile us one to anctther, it shall recon- 
cile none of us to the Lord. It is a law, not to be observed fur state, but 
for conscience. Indeed those Catidi Catilinarii, statising Jesuits turn all 
their religion into statism, yea, into atheism. And there be many church- 
recusants, a monstrous, menstruous brood, the moon-calves of that lunatic 
religion. Come they do, but more for fear of the law than for love of the 
gospel. And all the children that even hang on the breasts of peace cannot 
be excused ; for some through nescience or negligence, scarce cast an eye 
on the statutes of peace. 

* I will hear what the Lord will speak : for he will speak peace unto his 
people,' Ps. Ixxxv. 8. One takes snuff at his poor neighbour : perhaps it is 
Mordecai's cap that hath put Haman out of Ids princely wits ; and now he 
resolves to trounce him. Proud beggar ! he will teach liim to know his 
betters. Oh, but tarry, and hear the statute of peace : ' Rob not the poor, 
because he is poor,' Prov. xxii. 22 ; ' for the Lord will plead his cause, and 
spoil the soul of them that spoil him.' Lust makes this a spur to oppres- 
sion, (pda pauper, because he is poor ; the law makes this a bridle from 
it, quia paii2')er, because he is poor. Another is crop-sick of ceremonies ; 
he hath a toy in his head, that the church's garment should not be em- 
broidered, nor have more lace and fringe than his own coat : there is in hini 
so little of man, that he talks of nothing but the beast. Rather than his 
children shall be crossed in baptism, he will out of the ark into some fantasti- 
cal wherry. Let him tarry, and hear what the law speaks, in his law of 
peace : ' In Christ Jesus neither circumcision availeth any thing, nor imcir- 
cumcision, but a new creature,' Gal. vi. 15 ; that is, neither ceremony, not 
no ceremony, but the substantial — a new creature. 

Another flatters himself, ' I need not stand on strict performance of tithes ; 

* It is now generally imderstoocl that this tribute was not to Casar, but to the 
temple. — Ed. 



328 THE CITY OP PEACE. [SbRMON XLIV. 

the gospel requires nothing but benevolence : experienced men justify it, I 
have the warrant of good lawyers for it.' Oh, but such a la-\vyer is the barris- 
ter of Barathrum, a sworn enemy to the law of peace. The voice of Clirist 
is not in it; hear that : ' Let him that is taught in the word communicate 
unto him that teacheth in all good things,' Gal. vi. 6. 

This city of peace hath one immutable rule, and it is sufficient to direct 
all actions : ' And as many as walk according to this rule, peace be on them, 
and mercy, and upon the Israel of God,' Gal. vi. 16. A man is proud of 
his victorious mischiefs, fleshed with his fortunate wickedness, thinks he 
hath carried himself bravely in out-bribing his adversary, fooling judge and 
jury by false testimony, and triumphs in his unblest gain : but is this accord- 
ing to the rule of peace ? Vincat Veritas, — Let truth overcome. The loser 
may sit down with content, but the winner shall lie down in torment. A 
rich man carries himself proudly ; above others in scorn, above himself in 
folly : he thinks all his titles beneath him, and even those that worship him 
stUl to undervalue him ; others he looks upon as if they were made to serve 
him, yea, and be proud to be commanded by him. Cross him, and he 
rages, swells, foams like the sea in a storm ; but is this after the rule of 
peace ? ' Learn of me, who am meek and lowly in heart,' Matt. xi. 29. 
Alas ! what is the difierence in dust 1 ' The beggar dies, so does the rich 
man,' Luke xvL 22. Before, the rich could not endure the beggar near him ; 
here one verse contains them both. In life the rich hath the pre-eminence 
of ease, and wealth, and honour : in death, the poor man goes first to peace. 

In driving a trade, it is Mammon's prime poUcy to take advantage of 
others' necessity or simplicity. ' Sold you it for so much 1 ' saith Peter, 
Acts V. 8. 'Yea, for so much,' answers Ananias. ' Did it cost so much?^ 
says the buyer. ' Yes,' saith the seller. Let him tremble at the judgment, 
which was a sudden death. This is the rule of an unjust city, not of the 
city of peace : Pereat mundi lucrum, ne flat animce damnum, — Perish that 
gain which comes with the soul's loss. 

Many think charity to the poor to be a work of mere supererogation ; that 
they are not bound liberally to give part of that to lazy beggars which they 
have laboriously gotten by their endeavours. But hear the rule of peace : 
* Break thy bread unto the hungry.' ' Sell that thou hast, and give to the 
poor,' Matt. xix. 21. But as when Christ dissuaded from covetise, by the 
difficulty of entrance that wealth finds to heaven, they amazedly replied, 
'Who then can be saved?' who can walk after this rule? when we 
preach this doctrine, the world cries, Durus sermo, — This is a hard saying, a 
harsh sermon. Yet is this the law of peace, and thus minded are the 
citizens of peace. When the poor at your gates ask you panem quotidianum, 
their daily bread, they after a sort make you gods; therefore shew yourselves 
at least to be men. Charity is the food of peace on earth, and the seed of 
peace in heaven. 

VI. The palace of peace is the temple : the peace of man can never be 
preserved without the worship of God. It is not enough for the city to have 
laws, but these must be dividged, made known to the inhabitants, the ob- 
servation of them continually urged; for by nature men are apt enough 
to fly out. Howsoever the Eomans buUt their Temphi^n Pads without 
the gates, yet here it is the chief honour and ornament of the city. Here 
Peace keeps her court, and sits like a royal queen in her chair of estate : 
which is not like Solomon's throne, guarded with lions, but with milk- 
white doves, and covered over with olive branches. . 

But, alas, how doth her palace now fall to ruin for want of reparation .' 



2 COK. Xin. 11.] THE CITY OP PEACE, 32D 

Few there be that repair it, but to impair it thousands arc ready. The 
question was once, 'What shall we bring to the man of God V 1 Sam. ix. 7. 
Now it is a motion suffered in all courts, What shall we take away from 
the man of God ? The noble Shunammite buUt him a chamber, with a bed 
and a candlestick : we have those that puU down his rooms, disturb his rest, 
and put out his light. Nehemiah reduced the tithes to the primitive insti- 
tution and order ; but if any Nehemiah should now undertake it, and restore 
our portion to our own hands, there are ten thousand harpies ready to catch 
it ere it come to our mouths. W^e may sing, or rather sigh one to another, 
as little children chant in the streets : — 

' When shall we eat white bread ? 
When the puttock is dead : ' 

•when there is not a sacrilegious lawyer left. If the walls of Jerusalem 
should begin to rise, there is a Tobiah or Sanballat to flout us, that ' a fox 
is able to break them down,' Neh. iv. 3. Corrupt advocates are those foxes, 
and by their wills the vine of peace should bear no grapes that escape their 
fingers. Some have written wittily in the praise of folly, some have com- 
mended baldness, others in a quaint paradox extolled deformity ; but in 
former times it was never heard that any wrote encomiums of sacrilege. 

That ' the kings of the earth should conspire against Christ,' Ps. ii. 2, it 
was no wonder ; for ' they knew him not,' 1 Cor. ii. 8. That the Edomitea 
and Ishmaelites should oppose him, Ps. Ixxxiii. 6, no wonder ; for they 
stood on terms of hostility. That the Jews should confederate against him, 
Acts iv. 27, no wonder ; for they hated liim. But that men baptized in his 
faith, bearing his name as their honourable title, and wearing liis profession 
as their chief ornament, should consent to rob him, and justify it by their 
law ; this is such a thing as the very barbarians would blush at. Suppose 
the ministers of this city, the pensioners of peace, by some humble complaint 
request their o-\vn, or, at most, but some small part of their own ; is the 
spoiler at a nonplus ? Cannot he find an advocate to plead for him, and 
make his cause, though not be, yet appear, good? What! not one for 
his fees that can cry down the temple, the gospel, Christ himself ? Is there 
no bill to be framed, no false plea to be found ? Is Satan turned fool ? 
Hath none of his scholars any brains left ? Yes, we might think the devil 
were dead, if there could not be found an advocate to plead for sacrilege. 
The Lord, in his justice for sin, ' hath broken down her hedges,' Ps. Ixxx. 
12 ; and now every hand hath a snatch at her grapes. 

In many places, Ahab-like, they have engrossed the whole vineyard ; but 
if the poor, exposed, and unsupported vine be left, it shall bear the owner 
but a few grapes. This may hold in jure fori; it never shall hold injure 
2)oli. God promised that the faith of the church should remove mountains : 
such were Domitian, Dioclesian, and those imperial persecutors. The chiu-ch 
prays, Dorsum eorum incurva, — ' Bow down their backs;' and so the Lord 
did. Valerian was so bowed down that he became a footstool for the king 
of Persia to mount up to liis horse. Oh that the church of peace liad still 
this miraculous faith to remove these momitains : malicious and truth- 
hating pleaders, the pioneers of the temple, and the maintaincrs of those 
that pillage it ! 

They tell us, ' The law is open, and there be deputies,' Acts xix. 38 ; but 
who be the deputies in tliis city? Is there any other than a judge of their 
own ? And is it not then a proverbial answer of any man questioned in 
this sacrilege : 'Ask my father if I be a thief?' When David decided the 



330 THE CITY OF PEACE. [SeEMON XLIV. 

matter to Mephibosheth, ' Thou and Ziba divide the land,' 2 Sam. xix. 30, 
he answered : ' Yea, let him take all.' For the misery of the law, I never 
by experience found it, because I never tried it ; but when they have leave 
to divide the inheritance of Christ with their ministers, (and it were some- 
thing tolerable if they did but divide it,) I say, let them take aU, seeing all 
they will have, rather than we go to recover it by such a judgment. But 
certainly God cannot long abide to see that people prosper who cannot abide 
to see Ms church prosper. They that spoU the palace of peace on earth 
shall never be entertained into her glorious court of heaven. 

VII. The river that serves this city of peace is prosperity. It is one 
principal happiness of a city to be situated by a river's side : that as it hath 
fortified itself by land, so it may have command of the sea. Prosperity is 
the river to this city, that like a loving Meander, winds itself about, throwing 
his silver arms upon her sides ; ebbing slowly, but flowing merrily, as if he 
longed to embrace his love. Peace is the mother of prosperity, but pros- 
perity is too often the murderer of peace. For peace breeds wealth, wealth 
breeds pride, pride breeds contention, and contention kills peace. Thus she is 
often destroyed by her own issue, as Sennacherib was by his own bowels. 

Take this city we live in for an instance. Peace hath brought God's 
plenty : the inhabitants neither plough, nor sow, nor reap ; yet are fed like 
the fowls of heaven. They fare well with less trouble than if corn grew at 
their doors, and cattle grazed in their streets. But as Nilus may rise too 
high, and water Egypt too much, so the inundation of opulency may do 
them hurt. Thus may the influence of heaven, and the plenty of earth, be 
a snare unto us, and our abundance an occasion of our falling. Prosperity 
is hearty meat, but not digestible by a weak stomach ; strong wine, but 
naught for a weak brain. ' The prosperity of fools destroyeth them,' Prov. 
i. 32. It is not simply prosperity, but the prosperity of fools, that destroyeth 
them. The swelling river by the surfeit of a tide doth not sooner bring in 
our increase, but our increase doth breed in our minds another swelling, in 
our bodies another surfeiting : we swell in pride, and surfeit in wantonness. 
The Israelites never fared so well as when they lived at God's immediate 
finding, and at night expected their morrow's breakfast from the clouds ; 
when they did daily ask, and daily receive, their daily bread. 

There be (as I heard a worthy divine observe) three main rivers in the 
land, whereof this is held the best ; and this city is placed in the best seat 
of the river, upon the gentle rising of a hill, in the best air, and richest soil. 
When a courtier gave it out, that Queen Mary, being displeased with the 
city, threatened to divert both term and parliament to Oxford, an alderman 
asked whether she meant to turn the channel of the Thames thither or no : 
If not, saith he, by God's grace, we shall do well enough. ' The lines are 
fallen to us in pleasant places ; we have a goodly heritage,' Ps. xvi. 6. Both 
the elements are our friends : the earth sends us in her fruits, the sea her 
merchandise. We are near enough the benefits, and far enough from the 
dangers, of the ocean. Nothing is wanting to the consummation of our 
happiness, to keep us in our o^vn country, m our own city, in our own houses, 
but that which keeps men in their wits — temperance and thankfulness. ^ 

But do we not requite this river of prosperity with ungrateful impiety, 
and use the ocean of God's bounty as we do the Thames ? It brings us in 
all manner of provision : clothes to cover us, fuel to warm us, food to nourish 
us, wine to cheer us, gold to enrich us ; and we, in recompense, soil it with 
our rubbish, filth, common sewers, and such excretions. It yields us all 



2 COK. XIII. 11.] THE CITY OF PEACE. 331 

manner of good things, and we requite it with all plenty of iDad things. It 
comes flowing in with our commodities, and we send it loaden back with our 
injuries. 

Such toward God is the impious ingratitude of this famous city, which 
else had no parallel under the sun. She may not mifitly be compared to 
certain pictures, that represent to divers beholders, at divers stations, divers 
forms. Looking one way, you see a beautiful virgin ; another way, some 
deformed monster. Cast an eye upon her profession, she is a well-graced 
creature ; turn it upon her conversation, she is a misshapen stigmatic. View 
her peace, she is ' fairer than the daughters of men ;' view her pride, the 
children of the Hittites and Amorites are beauteous to her. Think of her 
good works; then, 'Blessed art thou of the Lord :' number her sins; then, 
'How is that faithful city become an harlot!" Isa. i. 21. To tell of her 
charity, and how many hundreds she feeds in a year, you will .say with Paul, 
' In this I praise her.' To tell of her oppressions, and how many thousands 
she undoes in a year, you will say with him again, ' In this I praise her not.' 
Behold her like a nurse, drawing her breasts and giving milk to orphans ; 
you wish her cup to run over with fulness. Behold her like a horse-leech, 
sucking the blood of the church, to feed her own sacrilegious avarice ; you 
will say, her cup is too full. When we think of her prosperity, we wonder 
at her impiety : when we think of her impiety, we wonder at her prosperity. 
Oh that her citizens would learn to manage their liberal fortunes, and to 
entertain the river of peace ' that makes glad the city of God,' with humility 
and sobriety ; that when death shall disfranchise them here, they may be 
made free above, in that triumphant city whose glory hath neither measure 
nor end ! 

VIII, The life of the citizens is love : for without the love of men there 
can be no peace of God ; and there is no love of God in them that desire 
not peace with men. He that loves not the members was never a friend to 
the Head. To say we love Christ, and hate a Christian, is as if a man, while 
he was saluting or protesting love to his friend, should tread on his toes. I 
know indeed that every creature is to be loved, but in ordinc ad Deum. 
Religion doth not forbid, but rectify our affections. Our parents, spouses, 
children, allies, countrymen, neighbours, friends, have all their due places in 
our love ; and it were a brutish doctrine to dispossess us of these human 
relations. Only they must know their orders and stations, and by no means 
usurp upon God : they must not be mistresses, but handmaids to the love 
of Christ. 

But let us love them because they love God : as reflections of our sight, 
which glance from the Lord upon his image. If God have their hearts, let 
them have our hearts. It is poor to love a man for that is about him : he 
must be loved for that is witlun him. If we should accomit of men as we 
do of bags, prize them that weigh heaviest ; and measure out our love by the 
subsidy-book, honouring a man because he is well clothed ; I see then no 
reason but we should do greater reverence to the bason and ewer on the 
stall, than to the goldsmith m the shop ; and most humbly salute satin and 
velvet in whole pieces, because their virgin-glory was never yet ravished and 
abused into fashion. 

No, but especially let us love others, because they fear God, and servo 
Jesus Christ. For as the brain is to the sinews, the liver to the veins, and 
the heart to the arteries ; so is God's love to human societies : as the very 
soul by which they live, and the form that gives them being. Otherwise 



333 THE CITY OF PEACE. [SeRMON XLIV. 

our companies are conspiracies, when we fall in one with, another, to fall 
out with God. Let us begin our loves above, deriving this holy fire from 
the altar of heaven ; let our faith enkindle it at the heart of Christ, and then 
like the cherubiins, we shall look graciously one upon another, while all look 
up to the mercy-seat of God. 

IX. The general state of this city. This is the corollary of all ; every 
particular being cast up, here is the sum : her universal felicity. For the 
illustration whereof, it "will not be unuseful to borrow an instance ; and we 
need not travel far to seek out such an image or resemblance. 

Look we upon our own nation, the happy model of this city of peace. It 
was said, that in Rome a man might see all countries ; and the Romans used 
to solace themselves : ' It is good looking on a map of the world, uhi nihil 
in orhe videmus alienum, — when we find nothing in the world which is not 
our own.' What doth the whole earth produce which is not yielded to our 
enjoying 1 What was once said of Ormus is true of this city, ' Turn the 
world into a ring, and this is the diamond of it.' Like to Gideon's fleece, it 
hath been wet with the dew of heaven, when drought was on the whole 
earth besides. Or like Nilus, which keeps within its banks, when other 
rivers overflow their continents. Some nations have peace, but without the 
truth; other have the truth, but without peace : we have both truth and peace. 
Our neighbours have been exercised with troubles, whirled about with hos- 
tile tumults ; their ears affrighted with the thunder of those murdering pieces ; 
theu" eyes aghast wdth their temples and tabernacles flaming about their 
heads ; infants bleeding upon the stones, and their amazed mothers ravished 
ere they can be permitted to die. The shrieks of the djdug, and slavery of 
the living, under the merciless hands of a killing or insulting adversary, 
these have been their distracting objects : none of them come near us. There 
is no rifling of houses, no flying to refuges, no rotting in dungeons, no ruin- 
ating of monuments, no swelling the channels with blood, no firing of cities, 
no rapes of virgins, no dashing of babes against the stones, nor casting them, 
as they drop from their mothers' wombs, mto their mothers' flames. But 
instead of these, the truth of the gospel is preached, piety professed, the 
practice of it encouraged ; grace promising, and peace performing, blessed 
rewards. 

That is verified in us which is recorded of the days of Solomon, ' That he 
had peace on all sides round about him : and Judah and Israel dwelt safely, 
every man under his \ine, and under his fig-tree, from Dan to Beersheba,' 
1 Kings iv. 25. Or as Sylvius said of Rhodes, Semper in sole sita est. The 
sunshine of mercy embraceth us, and hath made us a day of peace, not 
shorter than sixty years : the favours of God overshadowing us, as the 
cherubims did the mercy-seat. I know that Rome frets at this, and let the 
harlot rage her heart out : she thunders out curses, but (praised be God !) 
we never more prospered than when the Pope most cursed us. Yea, Lord, 
though they curse, do thou bless : their thunder doth more fear than hurt, 
thy fiivour doth more good than they can blast ! Convert or confound 
them that have evil will at Zion j and still let us inherit thy peace, that thou 
mayest inherit our praise ! 

This is the reward of peace, and of all those that in sincerity of heart love 
her : ' The God of peace shall be with them,' 2 Cor. xiii. 11. There be six 
kinds of peace, but the peace of God contains all the rest. ' The peace of 
God passeth all understanding :' therefore whosoever loseth this peace, hath 
a loss Tjast all understanding. But Christ foretold us, that * in the world we 



2 COK. XIII. 11.] THE CITY OF PEACE. 333 

shall have no peace,' John xvi. 3. Indeed no peace, quoad oppodtionem se- 
culi; yet much peace, fiuoad disposltionem Domini. The most savage dis- 
turbers, St non reformentuv ne pereant, tamen reprimentur ne perimant, — if 
they be not reformed to save themselves, they shall Ijc restrained from harm- 
ing us. If they will not do us the good they should, yet they shall not do 
us the evil they would. Vel inlmia/s tuns non manebit, vel non manehit 
inimicus, — Either our enemies shall not live, or they shall not live our ene- 
mies. Either ' the righteous shall rejoice Avhen they see the vengeance, and 
wash their feet in the blood of the wicked,' Ps. Iviii. 10 ; or ' the Lord wiU 
give them favour in the sight of their enemies, and those that hated them 
shall cleave unto them,' Exod. xi. 3. 

From hence ariseth peace with ourselves : a conformity of affection to 
reason, of reason to grace ; that the conflicts which a distressed conscience 
finds with legal terrors shall be turned to mild embracements. Faith lead- 
ing the understanding, the understandhig guiding the will, the will ruling 
the operative powers, and Christ Jesus governing all. For indeed he is the 
fountain of peace, and we ' through him, being justified by faith, have peace 
with God,' liom. v. 1. Through the corruption of our nature, and justice of 
God's nature, Ave are enemies : and there is no reconciliation but through 
the blood of the everlasting covenant. He reconciles us to God, as Joab 
did Absalom to David by the woman of Tekoah, 2 Sam. xiv. 7, when the 
whole family rose up, and said, ' Deliver him that smote his brother, that 
we may take his life for the life of the slain ;' and so the father and mother 
shall ' have no name nor remainder upon earth.' God hath two sorts of 
sons — angels and men : the angels that fell are lost for ever ; men fell — if 
they were lost too, where should God have sons ? I know that he needs not 
man : he hath still the elect angels, and is able to raise sons of stones : he 
can want nothing while he possesseth himself. Well, yet in mercy Christ 
reconciles us. David asks, ' Is not the hand of Joab in all this 1 ' ver. 1 9 ; so 
we may admire, ' Is not the hand of Jesus in all this 'I ' Yes, he hath made 
our peace. The minister always ends his public devotions with ' the peace 
of God,' and the blessing of this peace rest upon us ! 

Thus we have a real abridgment of this mystical city of peace ; happy 
every way, Vigilancy is her ofiicer of peace, that hath an eye in the dark- 
est angles, and discovers the first conceptions of stiife. Discipline is her 
clerk of the peace, that keeps the records, and indicts off"enders. Autho- 
rity is her justice of peace, that if any will not be ruled, binds them over to 
the peace. Equity is her burse, where men exchange kindness for Idndness ; 
on whose stairs injury and imposture durst never set their foul feet. Truth 
is her standard, which with the trumpet of fame shall resound her happiness 
to all nations. Plenty is her treasurer, liberality her ahnoner, conscience her 
chancellor, wisdom her counsellor, prayer her clerk of the closet, ftiith her 
crown, justice her sceptre, masculine virtues her peers, graces her attendants, 
and nobility her maid of honour. All her garments are green and orient ; 
all her paths be milk, her words oracles, and lier works miracles : making 
the blind to see, and the lame to go, by a merciful supply to their defects. 
Her breath is .sweeter than the new-blown rose, millions of souls lie sucking 
their life from it ; and the smell of her garments is like the smell of Lebanon. 
Her smiles are more reviving than the vertumnal sunshine ; and her favours, 
like seasonable dews, spring up flowers and fraits wheresoever she walks. 
Holiness is the canopy of state over her head, and tranquillity the arras 
where she sets her foot. All her servants wait in order, and can with con- 



334 THE CITY OP PEACE. [SeEMON XLIV. 

tentfol knowledge distinguish and accept their own places. Her court is an 
image of paradise ; all her channels flow with milk, and her conduits run 
wine. Envy and murmuring, as privy to their own guUt, fly from her pre- 
sence. Her guard consists not of men, but angels ; and they pitch their 
tents about her palace. 

X. Lastly, having preserved and blessed all her children on earth, she goes 
with them to heaven, is welcomed into the arms of her Father, invested 
queen with a diadem of glory, and possessed of those joys unto which time 
shall never put an end. 



THE BAD LEAVEN; 



OE, 



THE CONTAGION OF SIN. 



A little leaven leaveneth the whole lump. — Gal. V. 9. 

This epistle was written with St Paul's owu hand : chap. vi. 11, 'Ye see 
how large a letter I have written unto you with my own hand.' It is for 
quaUty excellent, for quantity large. He wrote not so long an epistle to any 
other church with his own hand. Indeed he wrote a letter to Philemon with 
his own hand, ver. 19, ' I Paul have written it with mine own hand ;' but it 
was short. He wrote longer epistles to the Romans and Corinthians, but 
not with his own hand, but by scribes. We have cause therefore to regard 
it more ; as his pains were greater in writing, so let our diligence be greater 
in observing. 

The main purpose of it is to discover, First, That ill conjunction of Moses 
and Christ, the ceremonies of the law with the sanctimony of the gospel. 
Secondly, The free grace and justification by the blood of Christ without the 
works of the law. In this the Galatians had received a beguiniug, but now 
ha4 admitted a recidivation. For this cause the Apostle chides, ver. 7, ' Ye 
did run well : who did hinder you that you should not obey the truth ]' 
where there is a concession and an expostulation, a step and a stop. The 
concession or step, ' Ye did run well' The expostulation or stop, ' Who did 
hinder you that you should not obey the truth ?' 

In the former, he compares Christianity to a race : all men must first be 
viatores in this valley of tears, before they can be assessoi-es, and sit with 
Christ in his kingdom of glory. Only as it agrees with a race in many 
things, — as labour, it is no idle thing to be a Christian ; shortness, it is a 
race, the perplexity is recompensed with the brevity ; continuance, the run- 
ner must hold out the last step, if he wiU obtain the pri^e, — so there arc 
some differences. First, In other races many run, only one wins the goal ; 
but in this all that run faithfully shall reign triumphantly. Though they 
cannot run so fast as others, nor so far as others ; yet even they that came 
at the eleventh hour into the vuieyard, received the penny, so well as they 
that came at the third. For the Lord regards not quantum, but ex quanlo, 



336 THE BAD LEAVEN. [SeRMON XLV. 

— not liow much, but liow -well. Whatever hour they are called, let them 
spend the after-time in a zealous diligence. Secondly, In other races one 
hinders another, but in this journey one helps another. The more the mer- 
rier ; no envy or grudging, either in the way or the goal. Dispar gloria 
aingidorum, sed communis Ic^titia omnium. There may be different glory of 
some, yet there is a common joy of all. Every good man is a spur to his 
brother. Peter and John ran to Christ's sepulchre ; John outran Peter unto 
the grave, Peter outwent John into the grave. But we run together unto 
Christ's throne ; some come before, some after, all meet in the communion 
■of saints. Thirdly, In other races the runner obtains a prize that shall 
perish ; all the runners here get an incorruptible croAvn. They run for a 
little prize, a little praise ; we for eternal glory. Run we then cheerfully ; 
behold, a kingdom lies at the stake. God give us all eyes of faith to see it, 
■and hearts of obedience to run to it, through the power of Jesus Christ ! 

In the latter, the Apostle may seem to put a superfluous question : ' Who 
did hinder you?' for there are many adversaries. As, first, Satan, the 
general of that damned crew that hinder our passage to heaven. Paul ex- 
cuseth himself to the Thessalonians : ' We would have come to you once and 
again, but Satan hindered us,' 1 Thess. ii. 1 8. ' Joshua the high priest stood 
before the angel of the Lord, and Satan stood at his right hand to resist 
him,' Zech. iii. 1. Where God hath his church, Satan hath his chapel. So 
also wicked men ; such as have taken the devil's oath of allegiance. What 
the de'sil cannot do immediately by himself, he does mediately by his instru- 
ments. To err, humanum, is the wickedness of a man ; but to seduce, dia- 
holicum, is the part of a devil. It is ill to play the woman, worse to play 
the beast, worst of all to play the devil. But what special hinderers the 
Apostle means, we shall have precise occasion in some future passages to 
demonstrate. 

Only I must not omit that the Apostle gives a direct resolution by way of 
negation : ver. 8, ' This persuasion cometli not of hini that calleth you.' God 
is noways the author of error and sin. He that wills the death of no sinner, 
will not lead him into the ways of destruction. Indeed he suffers Satan to 
tempt aU, but to a diverse purpose : the good, to try them ; the reprobate, to 
destroy them. The temptations of the godly are for their instruction ; of 
the wicked, for their destruction. James tells us that ' every good gift comes 
down from the, Father of lights,' chap. i. 17. Is it evil 1 It cometh not from 
God. The Apostle telling the Ephesians of lusts, blindness, wantonness, 
obstinacy, concludes peremptorily, Non sic didicistis Christum, — ' Ye have 
not so learned Jesus Christ,' Eph. iv. 20. Art thou perverted ? Thou never 
iearnedst this of Christ. ' Let no man say when he is tempted, I am tempted 
•of God; for God tempteth no man,' James i. 13. In him we live, move, and 
have our being : a Gentile poet sung it, a Christian apostle sanctified it, 
Acts xvii. 28, all the creatures in heaven and earth cry Amen unto it. Life 
is his, whether we live well or ill ; motion is his, whether we Mft up our 
hands to prayer or murder ; but the pravity and corruption of these is none 
of his. Is any part of body or power of soul depraved 1 ' This cometh not 
from him that calleth us.' What is then the cause of sin 1 

I answer, properly nothing : it hath indeed a deficient cause, but no efii- 
cient cause. It is a defect, privation, or orbity of that God made ; tlic thing 
itself he never made. Will you ask what is the cause of sickness 1 I answer, 
the destitution of health. If what is the cause of darkness, the absence of 
the sun ; if of blindness, the deficiency of seeing. 'What is the cause of 
ailence ? No cause. There are causes of speech — organs, air, &c.; take away 



Gal. V. 9.J the bad leaven. 337 

these, what follows but silence 1 You see the light ; who ever saw darkness? 
You hear speech ; who ever heard silence 1 Man forsook grace ; sin came in 
at the back-door. It is a bastard brought into God's house by stealth. Woe 
to them that shall root their filthiness in the Deity ! If thoy be seduced, to 
cry, 'Lord, thou hast deceived us,' Jer. iv, 10. No ; destruction is of thy- 
self, O Israel ;' in me is thy help,' We have all gotten this sm from Adam : 
Mulier quam, tic, &c., — ' The woman which thou gavest me ; ' as if God had 
given him a woman to tempt him. Ucec est I'uina maxima, Dewni putare 
causam ruince, — ^This is the greatest destruction that can be, to charge God 
with the cause of our destruction. No, Father of heaven, be thou justi- 
fied, and the faces of all men ashamed ! Let us look home to our own flesh ; 
from thence it cometh tliat destroyetL 3fe, me, adsum qui feci. The 
Lord put not only this confession in our mouths, but this feeling in our 
hearts, that all our evU cometh from ourselves, all our good from Jesus 
Christ ! 

' Of him that called you.' He hath called you to liberty, will you en- 
tangle yourselves in new bondage ? Who pities him that, iDcing redeemed 
from prison, wUfully recasts himself into it ? or that, saved from the fire, will 
run into it again 1 Art thou titio ereptus, and yet hast a mind to be iDurned ? 
He hath called you not to the ceremonies, but to their antitype ; not to 
those legal lambs, but to that evangelical Lamb of God that taketh away the 
sins of the world. WiU you be directed by lamps when the sun is risen 1 
No ; he hath called you to the truth and comforts of the gospel ; obey that 
call. And then he that hath persuaded you to virtue, by calling you to 
grace, shall crown you with eternal glory. 

Now one argument whereby the Apostle deters them from blending 
Judaism with Christianity is derived from the danger of corrupting the doc- 
trine of the gospel : ' A little leaven leaveneth the whole lump.' One cere- 
mony of the legal rites observed with an opinion of necessity sourcth all 
that sweetness of redemption that cometh by Christ. This divine aphorism 
may thus logically be resolved — into a predicate, subject, and copula : the 
predicate, leaven; the subject, lump; the copula, leaveneth. Or thus: there 
is a thing active, 'leaven;' a thing factive, 'soureth;' a thing passive, 'the 
lump.' 

But because the whole speech is allegorical, let us first open the metaphor 
with the key of proper analogy, and then take out the treasure — such obser- 
vations as may be naturally deduced from it. Most properly our Apostle 
by leaven understands false doctrine, and by lump the truth of the gospel ; 
so the sense is this, one heresy infects a mass of truth. Or if we restrain it 
to persons, by leaven he meaneth false teachers, and by lump the church of 
Galatia ; and so a teacher of the bondage to the law soiu-s the Uberty of the 
gospel. ' Behold, I Paul say unto you, that if ye be circumcised, Christ 
shall profit you nothing,' ver. 2. Or if yet we wUl look upon it with more *" 
general view, we may by leaven imderstand sui, by lump man, by leavening 
infection. Here are three respondences, and all worthily considerable ; — 

1. First, taking leaven for false doctrine, so we find in the New Testa- 
ment four sorts of leavens : l\Iatt. xvi. G, ' Beware of the leaven of the 
Pharisees and of the Sadducees ; ' there be two of them, the Pharisaical and 
the Sadducean leavens. Mark viii. 15, 'Beware of the leaven of Herod;' 
there is the third. The fourth is my text, the leaven of mingling ilosaical 
ordinances with Christ's institutions. It will not be amiss to take a transient 
view of these leavens ; for though former times had the origmals, we have 
the counterparts, we have parallel leavens. 
VOL. ir. Y 



338 THE BAD LEAVEX. [SeKMON XLV. 

(1.) To begin with the Pharisees; to these I may well liken our Semi- 
naries : one egg is not liker another. Even a Jesuit wrote in good earnest, 
I^on male comparari Fharisceos Catholicis, — Papists are fitly compared to 
the Pharisees. Whether he spake it ignorantly, or unwittingly, or puqjosely, 
I am sure Caiaphas never spoke truer when he meant it not. Shall we take 
a little pains to confer them 1 The Pharisees had corrupted, yea, in a man- 
ner annulled, the law of God by their traditions, and for this Christ com- 
plains against them, ]\Iatt. xv. 6. Now for the Papists, this was one of their 
Tridentine decrees, ' With the same reverence and devotion do we receive 
and respect traditions that we do the books of the Old and New Testament* 
Shut thine eyes and hear both speak, and then for a wager which is the 
Pharisee, which the Seminary 1 Indeed to some traditions we give locum, 
but locum suum, — a place, but their own place. They must never dare to 
take the wall of the Scripture. 

Again, the Pharisees corrupted the good test v>'ith their lewd glosses. 
The law was, that no leper might come into the temple ; their traditional 
gloss was, that if he were let down through the roof this was no offence. 
As that drunkard that having forsworn going to a certain tavern, yet being 
carried thither every day on men's shoulders, thought he had not broken his 
oath. Their Sabbath-day's journey was a thousand cubits ; their gloss un- 
derstood this without the walls, and walking all day through the city no 
sin. The Papists are not behind them in their foul mterpretations, not 
shaming to call that sacred writ a nose of wax, formable to any construc- 
tion. Paul subscribes his two epistles to the Thessalonians thus, Missa 
fuit ex Athenis ; a Papist cries out straight, 'Here is a plain text for the 
mass.' Ps. viii. 6, Omnia subjecisti pedibus ejus, — * Thou hast put all things 
under his feet.' This is spoken of the beasts' subjection to man; their gloss 
construes it of men's subjection to the Pope ! So Isa. xlix. 23, ' They shall 
bow down to thee with their face toward the earth, and lick up the dust of 
thy feet.' Here, saith their gloss, is a plain proof for kissing the Pope's feet. 
Our Saviour says, Matt, xviii. 3, 'Except ye become as little children, ye 
shall not enter into the kingdom of heaven.' Hereupon St Francis com- 
mands one Massseus to tumble round on the earth like a little child, that he 
might enter. ' If thy foot offend thee,' saith Christ, ' cut it off.' Hereupon 
when the penitent confessed to St Anthony that he had kicked his mother, 
he urged him with that text; the man went and cut off his foot, but St 
Anthony, honestly to make him amends, set it on again. Were these not 
goodly constructions ? So the new-elected Pope, in his solemn Lateran pro- 
cession, must take copper money out his chamberlain's lap, and scatter it 
among the people, saying, ' Silver and gold have I none, but such as I have 
I give unto you,' Acts iii. G. And is not this a probable truth, a praisable 
bounty ? Seven years' penance is enjoined to a deadly sin, because Miriam 
was separated seven days for her leprosy ; and God saith to Ezekiel, chap. 
iv. 6, ' I have given thee a day for a year.' O genuine and most neighbourly 
concording of Scriptures ! When God's word subjects priests to kings, their 
gloss subjects kings to priests, at least to popes. But as when they deter- 
mined to kill the Emperor Henry the Seventh, that they might be sure to 
poison him, they stuck not to poison their own God in the sacrament ; so, 
purposmg to tear the honour and deface the majesty of kings, they first offer 
violence to the sacred word of God. In these damnable glosses it is hard 
to decide whether Pharisee is beyond Papist, or Papist beyond Pharisee. 
But dum Juec male construunt, seipsos male destruunt, — their e\'il construc- 
tion of the Scriptures brings a worse destruction to themselves. They make 



Gal. V. 9.] the bad leaven. 339 

that serve the turn of their policy which God meant to serve the turn of his 
glorj\ 

The Pharisees cleaved to the letter, but despised the spirit ; so do Papists, 
Hoc est corpm must be materially there : for this they wrangle, fight, burn 
the contradictors ; yet few of them care to find it spiritually there. Dabo 
daves, I will give thee the keys ; therefore none can enter heaven except 
the Pope open the doors. Whereas Peter's two keys, one of knowledge, the 
other of power, are fitted to two locks — ignorance and induration. But wo 
know who keeps the keys, and lets in many thousands to heaven without the 
Pope's leave : ' These things saith he that is holy and true, he that hath the 
key of David, he that openeth, and no man shutteth ; that shutteth, and nu 
man openeth,' Ptev. iii. 7. Some of the Piabbins affirmed that God requires 
two things concerning his law — custody and work ; custody in heart, work in 
execution. The Pharisees thought it enough to have it in their frontlets, not 
in their hearts. So the Piomist hath his opus opemtmn; prayers numbered 
on beads, fastings, pilgrimages, Ac, and then cries like Saul : ' Blessed be 
thou of the Lord ; I have performed the commandment of the Lord,' 1 Sam. 
XV. 13. 

The Pharisees justified themselves by their works, and woidd not stick to 
say of the law, * All this have I kept from my youth.' Do not the Papists 
so ? Do they not climb to salvation by their own works, and justify them- 
selves ? Those thought it not only easy to fulfil the law, but possible to do 
more than they were bound to. They thought it not worth thanks to per- 
form what they were bidden. God's law was too little for their holiness. 
They plied God with unbidden oblations, gave more than they needed, than 
was commanded. ' I pay tithes of all,' said that Pharisee. Of aU '] It was 
more than he needed. If God would have a Sabbath kept, they over-keep 
it ; let a house be on fire that day, they would not quench it. And what 
other is the boasting opinion of the Romanists ? It is notliing with them 
to content God ; they can earn him, supererogate of him. Yea, these Jew- 
ish Paj^ists have done more than enough for themselves, many good works 
to spare for others : this they call the church's treasure, and they sell them 
for ready money. But Christ taught us all to say, ' We are unprofitable 
servants;' intimating, that do what we can, yet God is a loser by the best 
of us. 

To omit the miserable penances of the Pharisees, pricking themselves with 
thorns, and wounding their flesh with whips, wherein it is not possible for a 
Papist to go beyond them. If the misusuig, macerating, lacerating their 
own bodies be a means to come into heaven, surely the Pharisees should 
enter far sooner than the Papists. Yet were those kept out, and shall these 
enter ? ' Except your righteousness shall exceed the righteousness of the 
scribes and Pharisees, ye shall not enter into the kingdom of heaven,' Matt. 
V. 20. The people were so besotted on them, that they thought if but two 
men should go to heaven, the one must be a scribe, the other a Pharisee. 
But here was strange news : neither of them both shall come there. So the 
Papists think that if but two men be saved, one must be a friar, the other a 
Jesuit. He that should say neither of them both was likely to speed so 
well, should have the whole multitude stare upon him for such a jxiradox. 

The Pharisees bragged much of Moses's chair; just so do our Papists of 
Peter's chair. The Pharisees justified it that there was no error in theirs; the 
Papists affirm that there is no possibility of error ui theirs. The Pharisees 
thundered against the poor people, ' This people who knoweth not the law are 
cursed,' John vii, 49. So the Pope thimdcrs his curses and excommunica- 



340 THE BAD LEAVEN. [SERMON XLV. 

tions against us ; but (we bless God) his thunder cannot reach us. I would 
other places had no more cause to fear his thunder. Then would they an- 
swer him, as Gregory the Fourth was answered, when he purposed peremp- 
torily to proceed against Louis le Debonair : the French bishops answered 
in flat terms, Si excoravmnicaturus veniret, excommunicatus discederet, — If 
he came to excommunicate, he should be sent back excommunicated. 

The Pharisees compassed sea and land to make proselytes ; ' and when 
they had made one, they make him twofold more the child of hell than 
themselves,' Matt, xxiii. 15. Do not our Seminaries so? Yes, they are 
compassers too, like their grand master, Job ii.'; much like those Circidatores 
and CircumceUiones, a limb of the Donatists, They creep into ladies' houses, 
I had almost said into their chambers ; the pursuivant in modesty hath for- 
borne the gentlewoman's bed, and missed him. Confession and penance are 
the principal wheels whereupon the engine of their policy runs. By the first, 
they find out men's secret inclinations ; by the other, they heap riches to 
their tribe. They wUl not lead a novice into the main at first, to make him 
believe the Pope's infallibility of judgment, authority to decrown kings, to 
make scripture no scripture, and no scripture scripture, &c. This meat is 
too tough, it will not down : therefore they court his aflections with pleas- 
ing delights, smooth semblances, and moderate constructions, as near to the 
religion from which they would pervert him as possibly may be afforded. 
So by degrees they gain him, God and the truth loseth him. In their own 
countries, places of freedom, they vizor their hearts ; in England, they vizor 
their faces too. 

The Pharisees made difference of oaths : ' Whosoever shall swear by the 
temple, it is nothing ; but whosoever shall swear by the gold of the temple, 
he is a debtor. Ye fools and bhnd : for whether is greater, the gold, or 
the temple that sanctifieth the gold?' Matt, xxiii. 16, That was their doc- 
trine, tMs was Christ's reproof. So the Papists have their distinctions be- 
twixt a material and a formal oath ; one to bind the conscience, the other not. 
Out of g|ich an unlucky copulation of fraud and malice was that monstrous 
stigmatic equivocation engendered. A damned egg, not covered by any fair 
bird, but hatched, as the poets feign of ospreys, with a thunder-clap. A 
mere bastard ; whosoever was the father, Jesuits keep the child, and bring it 
up as their only darling. But they have their bulls of dispensation for it ; 
fit they should all speed as some did once with their bulls. Two Seminaries 
came into England with their two bulls, but being apprehended, those two 
bulls called in a third bull, which was Bull the hangman, to despatch them 
both. 

Lastly, the Pharisees used to ' devour widows' houses, and for a pretence 
to make long prayers,' Matt, xxiii. 14. It is evil to devour a man's house, 
worse to devour a widow's house; worst of aU, when their lips seemed to 
pray, to be chewing that morsel, Jerusalem had never worse Pharisees than 
Rome j these were mere bunglers to the Jesuits. The new Pharisees have 
made very proselytes and novices of the ancient, A widow's cottage fiUed 
the paunch of an old Pharisee, Large patrimonies and fair revenues will 
not stop the throat of the Jesuit. They devour the laud as Pharaoh's lean 
kine, and yet look hunger-starved stUl. You shall have them first fall in 
with the wife, as the devil did with Eve ; but they cozen the husband of his 
inheritance, as the devil cozened Adam. Even other orders among them cry 
shame upon the Jesuits : they prowl away all with a face of sad piety and 
stern mortification. Forgive my unseasonable prolixity ; you see one dan- 
gerous leaven. 



Gal. V. 9.] the bad leaven. 341 

(2.) The next is the leaven of the Sadducees : hear their doctrine, Matt, 
xxii. 23, ' They say there is no resurrection ;' Acts xxiii. 8, ' The Sadducees 
say there is no rcsun-ection, neither angel nor spirit.' I would we had no 
matches for them, but we have too many : that either deny futmncm aliquid 
post mortem, — that any further thing is to be done or suffered or enjoyed 
after death; or else sJ^xm. /(Blicitev fore universis, — that every man shall be 
happy. They have studied reasons against the resurrection. The flesh turns 
into rottenness, rottenness to dust, ttc. But St Augustine cuts them off 
with reason : Qui potuit formare novum, non poterit reparare niortuum ? — 
He tliat could make man of nothing surely can revive him of a small thing. 
Facilius est restituere, quam constituere, — It is far easier to repair than to 
prepare. They tell us, ' It is better to a living dog than a dead lion,' Eccles. 
ix. 4 ; which is true among beasts like themselves, but among men a dead 
beast is better than a living atheist. Like dogs they bark at heaven, but 
they cannot bite it ; it is out of their ciraumference. Though they build up 
reasons and treasons like Babel, yet they prove but confusion. They would 
pull God out of his throne, if it were possible ; but he is safe enough out of 
the reach of their malice, else it had gone Ul with him before this. Their 
song is, ' Let us eat and drink,' (tliey think of no reckoning to pay,) ' for 
to-morrow we die,' 1 Cor. xv. 32. They promise to-morrow, yet kiU them- 
selves to-day. This is their song, but the Holy Ghost adds the burden : 
' After death cometh the judgment,' Heb. is.. 27. It is appointed unto men 
' once to die ;' to all men once, to atheists twice, for there is a ' second alath.' 
Their first death makes way to their last judgment. They are in some re- 
spect worse than the devil : he knows and acknowlcdgeth a Deity ; these 
say, 'There is no God.' 'The devils believe and tremble,' James ii. 19; 
these have neither faith nor fear. The devil quakes at the day of judgment, 
these deride it. ' Art thou come hither to torment us before the time V ^latt. 
viii. 29. There is their terror. ' Where is the promise of his coming ? for 
since the fathers fell asleep, all things continue as they were from the be- 
ginning of the creation.' There is their derision. The devils say, ' Jesus we 
know,' Acts xix. 15 ; these are like that doubting spmt. Si Filius Dei, — 'If 
thou be the Son of God,' Matt. iv. G, as if they made question whether he 
was so or not. Strange ! even the father of suas cometh short of his sons ; 
and there be atheists upon earth whenas there are none in hell. But they 
profess some religion among us. It may be so ; but they fit and square it to 
their own humours, as that giant dealt with his guests, for all whom he had 
but one bed : if they were too short for it, he racked them out longer ; if 
too long, he cut them shorter. 

But visculptinn est omnibus esse Deum, — it is written m all hearts by the 
pen of nature that there is a God. It is not possible to get out these in- 
delible characters. Say what they will, they would give much to be sure 
that the Scripture was not true. The discourse of reason confutes them : 
' Ask now the beasts, and they shall teach thee : the fowls of the air, and 
they shall tcU thee. Who knoweth not in all these that the hand of God 
hath wrought this ?' Job xii. 7, 9. Frcesentemqiie referet qucclibet herha Deum, 
— The little pile of grass tells us there is a God that made it. Besides, they 
have a conscience within them, God's deputy in the soul, which will speak 
for the Maker and Master, and bo heard too. Qui negat esse De^im, mihi 
negat, et tibi, non sibi, — He that denies there is a Gk)d, denies it to me, and 
to thee, but never to himself. You may sooner pull his heart out of his 
breast than this impression out of his heart. Thus is their leaven tossed 
back into their own teeth: they will not now acknowledge this; they shall 



342 THE BAD leave:??. [Sermon XLV. 

one day feel tliis. Ocnios quos culpa clausit, poena aperiet, — The eyes whicli 
atheism hath shut, damnation shall open. Tliis is a cursed leaven. 

(3.) The next leaven is that of the Herodians. Here crafty and dissem- 
bling hypocrites might be thought their fittest and most suitable parallels, 
because Christ calls Herod a fox : ' Go and tell that fox,' Luke xiii. 32, But 
the Herodians were rather noted for profane fellows ; and so we must seek 
out other matches. Such as carry in their gestures a tepidity of religion, a 
looseness of life ; that ' turn the grace of God into wantonness,' and make 
that which brings salvation to all a means of confusion to themselves. This 
disease is inter ins, within ; and quickly becomes inter it us, a violent destruc- 
tion. Professed atheists and open heretics are through the manifestation of 
their malice prevented : these are bosom serpents, that sting in silence. 
Aristotle says, that extreme is less hurtful which is nearest to the medium, 
and doth communicate with it in something. Prodigality is less noxious 
than avarice, because it hath this common with liberality, to give ; which 
the other hath not. Fiery zeal is dangerous : by this Paul persecuted 
Christ, Acts xxii. 4 ; by this the Jews crucified Christ, Ptom. x. 2. But pro- 
fane coldness is worse, because it is further from the mean, which is zeal in 
religion. 

By these wretches' lewdness among us, the Ptomish adversaries take advan- 
tage to slander our religion. They say our profession is a doctrine of liberty; 
that we preach for faith, and against works : but ' Wisdom is justified of her chil- 
drerP Thus we preach, ' Tribulation and angixish upon every soul of man 
that cloth evil ; but glory and peace to every man that worketh good,' Rom. 
ii. 9 ; and, ' Every man that hath hope in Christ purifieth himself,' 1 John 
iii. 3 ; and this is ' pure religion and undefiled before God : To visit the 
fatherless and vddows in their aflliction, and to keep ourselves unspotted 
from the world,' James i. 27. Our faith is not an ouala, imagined in the 
brain ; but an 'wirCsTaatg, seen in our life. We teach that justification and 
sanctification are inseparable friends. If men will not be reformed, we con- 
ceal not from them God's renunciation : ' If any man will be filthy, let him 
be filthy still,' Ptev. xxii. 11. Our dissolute conversation cannot annihilate 
the truth of our doctrine. Howsoever the Samaritan, not the Jew, relieved 
the wounded man, yet the Jew's religion was true, and not the Samaritan's. 
How polluted soever we are, yet their hands are not clean enough to take up 
stones against us. If they rejoice and triumph in men's wickedness, they 
profess imitation of the devil in a cursed mirth. Good Christians have 
learned to mourn for abominations, Ezek. ix., not to laugh at them. To re- 
turn to those dissolute wretches : they sing not with the church a Teneho te 
Domine, — 'I held him, and I would not let him go,' Cant. iii. 4; all their 
delight is m a Nunc dimiltis; they are glad to be gone. It were not amiss 
if we were well rid of them, being thus incorrigible : ' Purge out therefore 
the old leaven, that ye may be a new lump,' 1 Cor. v. 7. What leaven 
the Apostle there means, he declares, ver. 13, ' Put away from among your- 
selves that wicked person.' When Jonah was cast out of the ship, the sea 
ceased from her raging ; when Zimri was slain, the plague stayed ; when 
Baal was destroyed, Israel had peace. If these cursed leavens of superstition, 
atheism, and profaneness were purged, how sweet a lump would the church 
of England be ! We cannot hope it, yet let us pray for it : Miserere Dens! 
Cleanse us from these leavens, for the merits of thy Son, our blessed Saviour, 
Jesus Christ ! 

(4.) There is a fourth leaven, to which St Paul hath principal respect in 
this place ; and that is the mixing of law with gospel : I mean ceremonial 



Gal. V, 9.] the bad leaven. 343 

and legal rites mth the truth of Jesus Christ. This leaven might well die 
in forgetfulness, and have moulded away, if there had not been a late gene- 
ration of Thraskites to devour it as bread. They must abstain from swine's 
flesh, and from blood, and that upon conscience to the ceremonial law. But 
he that thus abstains from blood and flesh, the flesh and blood of Christ 
shall do him no good. What is this but to lick up the Galatians' vomit ? 
to swallow that hard and indigestible leaven which St Paul took so much 
pains about to get out of their stomachs ? But let it sleep with them in the 
dust ; it is dead and buried, let us not disquiet the grave to revive it. 

2. Now to the second way of considering these words, taking leaven per- 
sonally for leaveners, fixlse teacliers, indeed heretics. I wUl only note two 
things, one of doctrine, another of discipline. For doctrine, out of my text, 
that they sour the whole lump ; for discipline, that therefore the church 
should restrain and correct them. 

The leaven of heresy spreads far : ' Their word will eat as doth a canker/ 
2 Tim. ii. 17, or a gangrene. AhiCtg is an option, or election, of ahov/j.ai, 
to make choice. A laudable word at first among philosophers, taken for a 
right form of learning. In divinity it is a word of disgrace, and intends a 
stubborn deviation from the received truth. It is more than error : Enrage 
possum, licereticus esse non possumj" — I may err, I cannot be a heretic. Qui 
sua pestifera dogmata defendere persistunt, hceretici sunt, — They that wilfully 
go on to maintain their pestilent opinions are heretics. It hath the right 
property of a gangrene — it frets as it goes : -vires acqiiirit eundo. Heresies 
in the soul are like ulcera depascentia in the body — they eat up the parts 
about them. 

Of this God is the deficient cause, who suff'ers it : First, In respect of the 
wicked, that their just condemnation might not be hindered: 'For this 
cause God shall send them strong delusion, that they should believe a lie,' 
2 Thess. ii. 11. Secondly, In regard of the faithful, that their tentation 
might assure them to be God's : ' There must be heresies,' or schisms, 
' that they wliich are approved may be made manifest among you,' 1 Cor. 
xi. 19. AVith this premonition God prepared Israel, that when a false pro- 
phet or dreamer should come unto them, ' God doth prove you, to know 
whether you will love the Lord with all your heart,' Deut. xiii. 3. For this 
cause are heresies: ut fxles, habendo tentationem, haberet etiajn p'robatione)7i,f 
— that faith admitting a trial, might receive an approval. 

Of this Satan is the eflicient cause : the father of lies never loved the 
Father of truth. Wicked and perverse men are the instrumental causes; 
they are so overwise, that the curdle of their wit procures a brealcing out 
into faction. Cu7n discipidi veritatis non erunt, mayistri evroris sunt, — Ke- 
fusing to be the scholars of truth, they become the schoolmasters of error. 
>So the precedent cause in such is self-love ; the cause that grows out of the 
other, and nearer to the mam eftect, (or rather defect,) is discontent. If the 
church forget them in dealing her legacies of preferment, they will tear her 
bowels for it. If their mother pleaseth not their humours with an expected 
indulgence, they -will be so bold as kick her sides. Pride steps in for a third 
cause, — unless I forget her place, for she disdains an inferior room, — and yet 
of all sins, as none presumes higher, so none is thrust lower ; even to the 
bottomless pit, Isa. xiv. 15. St John doth witness thus much of Diotrephes: 
' I wrote unto the church, but Diotrephes, who loveth to have the pre-emi- 
nence among them, receiveth us not,' 3 Epist, ver. 9. He is called by Beda, 
Iloeresiarcha superbus. Hypocrisy must needs be admitted for a fourth. 
* Aug. + TertuL 



344 THE BAD LEAVEN. [SeRMON XLV. 

motive to heresy. Applause must be had, if not by being good, yet by seem- 
ing so. Omnes hcerctici sunt hypocrita', saith Jerome, — Every heretic is a 
hypocrite. Like vipers, they never come to light, but with some rupture to 
the Avomb of their mother. 

Thus heresy creeps in at a little hole, but infects, infests the whole house ; 
like a plague that comes in at the windows, and then propagates itself beyond 
all measure. Erroris 7ionest finis* — There is no termination of error. There- 
fore the only way to refute heresies is to fetch them back to their original. 
Hoireses ad sua prindina referre, est refellere. If you can reduce them to 
their first, you see their last. As if a man would dry up a stream, he cannot 
do it in the main, but goes first to the spring-head, stops up that : the river 
will fail of itself 

As in the bodily gangrene, the part affected grows tumid and cadaverous, 
the colour fades and becomes blackish ; so in the spiritual, the mind grows 
tumid and swelling : ' Vainly puffed up with a fleshly mind,' Col. ii. 18; the 
fair colour of profession gone : ' walking as enemies to the cross of Christ,' PhU. 
iii. 1 8. We know how the heresy of Arius did spread, when totus orbis ingemuit, 
factum se vide7is Arianum, — the whole world groaned, feeling itself made 
not Christian, but Arian. There was a long disputation about two words, 
little differing in sound, much in sense, o/j^oovaiog and ofioioiiaioi; the Arians 
holding Christ like God in substance, the orthodox Christians holding him 
one with God in substance. Oh the world of ink and blood that was spent 
about this ! The Pope rose by degrees : first above bishops, then above 
patriarchs, then above councils, then above kings, then above Scriptures, now 
last of all above God himself. So the Apostle speaks of Antichrist : ' He 
exalteth himself above all that is called God,' 2 Thess. ii. 4. From so poor a 
beginning he hath risen prettily for his time. Thus Popery crept up in the 
dark, like a thief putting out the lights, that it might more securely rob the • 
house. Whiles it broached opinions, that like to sweet wines pleased the 
palate, it led many liquorish affections to hell ; not unlike the butcher, who 
claws the ox till he cuts his throat. Thus the leaven of heresy spreads. 

But the church must take care lest it spread too far. Let them alone in 
quiet, (yet what quiet can they have that disturb themselves?) and then 
* evil men and seducers wiU wax worse and worse, deceiving, and being 
deceived,' 2 Tim. iii. 13. Augustine says of Arius's schism in Alexandria, 
una scintilla fuit, — that it was at first but a little spark ; but because not 
statim suppressa, totimi orhera ejus flamma populata est, — the flame of it 
singed the whole world, not being extinguished in time. The kindling fire 
is easily quenched : when it possesseth the town, it rageth and rangeth like 
a tyranny, scorning the offers of suppression. Now, therefore, 'I beseech 
you, brethren, mark them which cause divisions and offences, contrary to the 
doctrine that ye have learned, and avoid them,' Rom. xvi. 17. The malice 
of a heretic, vel dolenda tanquani hominis, vel cavenda tanqiiam hostis, vel 
inidenda tanquam imprudentis,f — is either to be lamented, as a man's, or 
avoided, as a foe's, or derided, as a fool's. When proud Marcion said to 
Polycarpus, jYon me agnoscis ? — Dost thou not know me ? Yes, replied that 
good saint; agnosco te immogenitum Satance, — I acknowledge thee the devil's 
eldest son. If it prove an uncurable gangrene, ense reddendum, ne ^^cii's sin- 
cera trahatur, — cut it off to save the rest. Pereat tmus potius quam unitas, 
— Better lose one of the whole, than the whole for one. It is Hippocrates's 
maxim, Quce ferro non ciLranttir, ignis curet, — Where the knife can do no 
good, fire must. However heretics escape fire temporal, let them beware fire 
* Sen. t Aug. 



Gal. V. 9.] the bad LEAVE^^ 345 

eternal. For ourselves, bless we God, that hath cleared the way of truth 
among us, and thrust this leaven out of our coasts. Whiles the plague rode 
circuit in our streets, we prayed ; when it ceased, we praised God. No 
plague so dangerous as heresy : whiles that ranged in our church, as Sylvius 
said of ruinated Constantinople, viiseram urhis facievi ! so we of our 
church, miseram ecclesion faciem ! This leprosy gone, she is now fair in 
the eyes of her Beloved. Christ now kisseth her Ups, and for this let us 
kiss the feet of Jesus Christ. 

3. 'A little leaven leaveneth the whole lump.' Now let us resolve this 
allegory another way, and conceive by leaven, sin ; by lump, man ; by lea- 
vening, infection. In effect, a little sin makes the whole man, in body and 
soul, unsavoury to the Lord. For method in proceeding : first, we wUl view 
the metaphor, the similitude of sm to leaven ; then examine how a little of 
this can sour the whole lump. The similitude holds in many respects; albeit 
one be here principally intended, the souring quality, yet may the rest be 
justly considered. 

(1.) Leaven is not bread, but the corruption of that which maketh breacL 
Sin is not a created quality, but the corruption of a created quality. God 
made not sin. Who, then 1 The devil begot it on man's lust : ' This I have 
found, that God made man upright ; but they have sought out many inven- 
tions,' Eccles. viL 29. Tricks enow to make themselves miserable. That 
which rottenness is in the apple, sourness in the wine, corruption in the flesh, 
such is sm in the soid : fetida qucedam qiuditas, a thing never good since it 
took being, only usurps the place of good, and occupies the seat where a 
happy and perfect quality stood. It is like a Jehoiakim, that sits in the 
throne of a Josiah : as that bad son of so good a father ' gave the silver and 
the gold of the temple to Pharaoh-Necho,' 2 Kuigs xxiii 35 ; so this gives 
the endowments of nature, of reason, of affection to the black prmce of dark- 
ness. Or as the Pope pretends that he sits m the chair of Peter; yet what 
that blessed saint attributed to Christ, — ' Why marvel ye at this ? or why 
look ye so earnestly on us, as if we by our own power or holiness had made 
this man to walkl' Acts iii. 12 : ' Be it known to you, that by the name of 
Jesus of Nazareth, whom ye crucified, this man now stands whole before 
you,' Acts iv. 10, — this the Pope attributes to relics and blocks. There is no 
disease but he hath appointed some puppet to cure it. Froh pudor ? '/uin, 
cui ? Such is the practice of sin : the bounty of God ' gives com, and wine, 
and oil, multiplies silver and gold,' Hos. ii. 8 ; and even these, sin gives to 
Baal. It is depravatio honi and deprivatio lord, — one is active, the other 
passive, the latter a necessary consequent of the former. It depraves our 
power of obedience to God actually ; it deprives us of God's good grace and 
blessing passively. The one is mseparable to the other; for he that forfeits 
honum unde, shall lose honum inde. They that spoil that grace whence they 
might do good, shall lose that glory whence they expect good. The first 
breach of one law took away all power to keep any, and by it we are disabled 
to all. 

(2.) The very same substance of meal that would make bread, by addition 
of salt becomes leaven. The very same work that might be good and accept- 
able to God, by addition of our pravity becomes evil. Thus the best actions 
of an unjustified person are so leavened with his own con-uption that God 
abhors them. ' Yom- new moons and appouited feasts my soul hateth : they 
are a trouble to me ; I am weary to bear them. When ye make many prayers, 
I will not hear you,' Isa. i. 14. What is the reason ? ' Your hands are full 
of blood.' Even sacrifices and supplications (good services in their own 



346 THE BAD LEAVEN. [SeRMON XLV. 

nature) are made displeasing by the leaven of sin : ' He that killeth an ox 
is as if he slew a man ; he that sacrificeth a lamb, as if he cut off a dog's 
neck,' Isa. Ixvi. 3. Sacrifices God commanded, and often commended; 
yet victinue impiorum, the oblations of the wicked, are abominated. iVo7i 
speciosa laus in ore peccatoni7ii, — Praise becometh not the mouth of a 
sinner. 

Every unregenerate man claudicat in rectis, — halts in the straightest path. 
Omnia natiiralia bona jwlluta, omnia supernaturalia amissa, — His portion 
of natural good is defiled, but of supernatural good all share is vanished. 
reccavi, was David's voice after his sinful arithmetic f the same was Judas's 
voice after his damned treason. Similis sonus, non sinus, — There was the 
same sound, but not the same heart. Esau wept as much after the loss of 
the blessing, as Peter after the denial of his Master. Similes lacrymce, non 
animf£, — Like tears, but unlike souls. The Pharisee went to church so well 
as the publican ; but the publican came home ' rather justified ' than the 
Pharisee. The Pharisee threw bounteously into the treasury ; the poor 
•widow two mites : yet Christ commends the poorer gift for the richer charity. 
That work which seems the same in identitate operis, yet differs much ratione 
agentis, in respect of the workers. ]\Iany heathen excelled us in moral vir- 
tues, yet the ignorance of Christ did shut heaven against them. V(b tihi, 
Aristoteles : laudaris uhi non es, et damnaris tibi es,t — Woe to thee, O Aris- 
totle, who art commended where thou art not, and condemned where thou 
art. Yea, even in a justified man's works, though pure from the Spirit, yet 
passing through his hands, there is some tang of this leaven, enough to keep 
them from being meritorious. Look then well both to the justification of 
thy person and the sanctification of thy works. Thou indeed confessest sin 
to be damnable, but it would grieve thee to go to hell for thy good deeds. 
Though a man should give all his goods to the poor, yet Avanting faith and 
love, he may for his charity go to the devil. Pray then that thy defects 
may be supplied by Christ, ' who gave himself a sacrifice for lis to God of 
a sweet-smelling savour,' Eph. v. 2, perfuming us with the pleasant odour 
of his merits. 

(3.) By leaven soured we make relishable bread for the use of man ; so by 
the ungodly s most cursed sins God will advance his glory. Will Pharaoh 
harden his heart 1 ' I will get me honour upon him,' saith God. That 
leaven of malice which soured the souls of those brethren against poor 
Joseph, the Lord made use of to his glory. From that ungracious practice 
he raised a pedigree of blessings. Otherwise there had been no provision in 
EgyjDt, no bread to spare for Israel, no wonders wrought by Moses, no manna 
from heaven, no law from Sinai, no possession of Canaan. So from the un- 
naturalest murder that ever the sun beheld, yea, which the sun durst not 
look upon, God glorified himself in saving us. The oppressor impoverisheth 
the righteous ; God sees and suffers, and from his villany effectuates their 
good, by taking away those snares to save their souls. The Lord will glorify 
himself in the vessels of destruction ; and the groans in hell shall honour 
his justice, so well as the soi^igs in heaven honour his mercy. How much 
better is it to glorify God in faithfulness, that will preserve thee, than in 
wickedness, which will destroy thee ! 

(4.) A man cannot 'live by bread only,' Matt. iv. 4, much worse by leaven. 

No man can live for ever by his righteousness and good works, much less by 

his sins. Sin is no nourishment to the soul ; unless as some, Mithridates- 

like, have so inured their bodies to poison that venenum nutrit, even venom 

* That is, his numbering of the people. — Ed. + Aug. 



Gal. V. 9.] the bad leaven. 347 

doth batten them : so others their souls to sin, that they cannot keep life 
•w-ithout it. And indeed we say of some things, that they nourish sickness 
and feed death. Omne simile nutnt simile: inward corruption is fed and 
maintained by outward action. Covetise in Judas is nourished by filcliing 
his Master's money. Murder in Joab is heartened and hardened with blood. 
Theft is fatted with booties ; pride with gay rags ; usury battens by extor- 
tion ; sacrilege by cliurch-robbing. Pascitur libido conviviis, nittritur dc- 
liciis, vino accenditur, ebrietate jiammatur* — Banqueting is the diet of lust, 
wantonness her nurse, wine kindles a heat in her blood, and drunkenness is 
the powder that sets her on fire. Thus sin feeds upon this leaven ; but with 
the same success that Israel upon quails : they fatted their carcases, but 
made them lean souls. 

Though this leaven pass the swallow, yet it sticks in the stomach ; sin 
may be devoured, but lies heavy on the conscience : ' Bread of deceit is 
sweet to a man; but his mouth shall be filled with gravel,' Prov. xx. 17. 
It may be ' sweet in his mouth, but it is gall of asps in his bowels,' Job x. 
15. Putrid meat is apt to breed and feed worms, so this leaven the worm 
of conscience ; when they once come to feel it work, then ready to crj-, 
* This is my death !' unless God give them a good vomit of repentance, to put 
it off their souls, and the sober diet of sanctification, to amend and rectify 
their lives. 

(5.) Lastly, sin and leaven are fitly compared for their sourness. There is 
a leaven sharp and sour, but sanative. ' The kingdom of heaven is hke unto 
leaven,' Matt. xiii. 33. But this leaven is far sourer, yet hath nothing but 
death in it. It is sour to God, sour to angels, sour to saints, sour to the 
sinner. Sin is sourer than any leaven. 

[1.] Sour to God, who hates nothing but sin. He made man, and man 
made sin. He loves his own creature, but he hates man's creature. Sm is 
sourer to him than the devil ; for non odit peccatum diaholi causa, sed 
diaholum peccati causa, — he hates not sin for the devil's sake, but the devil 
for sin's sake. It is so sour to him, that for one sin he plagued a world of 
men ; how will he plague one man for a world of sin ! So sour that he could 
relish no man for it, till he had killed it in the sides of Jesus Christ. We 
are all so sour that, but for this sweetening and perfume, we could never have 
been endured. The Scripture, for our understanding, ascribes senses to 
God ; and we find every sense displeased vdth sin : — 

First, It is offensive to his smelhng : He tells the Jews that their sins did 
stink in liis nostrils. So did the world offend him, that he washed and 
soused it in a deluge ; and then, after Noah's sacrifice, is said to ' smell a 
savour of rest,' Gen. viii. 21. For this cause they had their altar of incense ; 
and God commanded a perfume to be made to him : ' The Lord said to 
Moses, Take unto thee sweet spices, stacte, and onycha, and galbanum, with 
pure frankincense ; and thou shalt make it a perfume, pure and holy,' Exod. 
XXX. 34. Both signified that we all stunk by nature, and are only perfumed 
by the incense of Christ's prayers and righteousness. 

Secondly, It is offensive to his tasting : ' I looked,' after all my pains and 
kindness, ' for good grapes, and the vine brought forth wild grapes,' Isa. v. 2. 
When he comes to taste the vintage of our lives they are sour grapes : * Ye 
turn judgment into wormwood,' Amos v. 7. Justice is pleasant unto the 
Lord, but injuiy bitter as wonnwood. So the Jews served Christ ; instead 
of wine, they gave him vinegar to drink. He turned their water into wine; 
they turn his wine into vinegar. Good works of faith and obedience are 

* Aiiibr. 



34:8 THE BAD LEAVEN. [SeKMON XLV. 

that ' best wine ' which we should give * our Beloved, that goeth down 
sweetly, causing the lips of those that are asleep to speak,' Cant. vii. 9. But 
evil deeds are sour to his palate. 

Thirdly, It is offensive to his feeling : so sharp that the spear, thorns, whips, 
and nails were blunt to it. Our iniquities were so heavy to his sense, that 
he complixins himself to be burdened under them, ' as a cart is pressed with 
sheaves,' Amos ii. 13. The Lord of heaven lay groveUing on the earth, and 
as if he were cast into a furnace of his Father's wrath, sweating drops of 
blood. They are so harsh still to his feeling, that he chaUengeth Saul for 
wounding himself : ' Why strikest thou me ? ' Acts ix. 5. Saul strikes at 
Damascus, Jesus Christ suffers in heaven. 

Fourthly, It is offensive to his hearing : ' The cry of Sodom and Gomorrah 
is great, because their sin is very grievous,' Gen. xvi. 20. Our dissensions and 
quarrels are as jarring in God's ears, as if divers distracted musicians should 
play upon divers bad instruments so many several tunes at one time. The 
confusion of sins brought the confusion of languages. God's ear could not 
endure the distraction of their hearts; therefore their own ears shall not dis- 
tinguish the dissonance of their voices. The cry of blood and oppression 
makes so grievous a noise to heaven, that vengeance must only quiet it. Our 
murmurings, our oaths, blasphemies, slanders, are like the croaking of frogs, 
howling of dogs, and hissing of serpents in God's hearing. 

Fifthly, It is offensive to his seeing : ' Though thou wash thee with nitre, 
yet thine iniquity is marked before me, saith the Lord,' Jer. ii. 22. Our ojjpres- 
sions are like running ulcers, our adulteries as most sordid and filthy thmgs. 
The prophet, Isa. Ixiv. 6, compares it to the most feculent defilement and 
loathsome turpitude that can be uttered. ' Thou art of purer eyes than to 
behold evil, and canst not look on iniquity,' Hab. i. 13. Oh, let us abhor 
that filthiness which will turn the face of God from us ! Neither are they 
displeasing only to his senses, but grievous to his mind : ' Is it a small 
thing for you to grieve men, but you will grieve God also ?' Isa. viL 13. It 
is dangerous to anger him that can anger all the veins of our hearts. It 
was the prophet Isaiah's complaint of Israel, ' They rebelled, and vexed his 
Holy Spirit,' chap, Ixiii. 10. Yea, they are offensive to his very soul : ' Your 
new moons and appointed feasts my soul hateth,' chap. i. 14. Thus he 
protesteth against recidivation, Heb. x. 38 : 'If any man draw back, my 
soul shall have no pleasure in him.' This is an emphatical speech, and an 
argument of God's hearty detestation. ' The wicked, and him that loveth 
violence, his soul hateth,' Ps. xi. 5. Therefore he is said to bend his soul 
to revenge : ' Shall not my soul be avenged on such a nation as this ?' Jer. 
V. 9. 

[2.] Sour to the angels : for if they ' rejoice at our conversion,' Luke xv., 
then they grieve at our perversion. How sour is that sin which brings grief 
unto the thresholds of joy ! They blush at our falls, rejoice at our integrity. 
' Are they not all ministering spirits, sent forth for them who shall be the 
heirs of salvation ?' Heb. i. 14. Let us, then, feast them with integrity, not 
with the leaven of iniquity. 

[3.] Sour to the saints : the church is our mother, and she laments to see 
any child of her womb averse from goodness. Therefore as a loving mother, 
whose husband was slain for the safety of herself and children, if she sees 
any child transgress the rules, and break her husband's testament, she tells 
them of their father's kindness ; she describes his deadly wounds and ghastly 
looks ; and, to make their facts more odious, she sheweth some garment of 
his embrued with blood. So the church often offers to our considerations 



Gal, V, 9.] the bad leaven. 349 

how Christ, her dear love and Lord, was betrayed, condemned, crucified ; 
tells us our sins have done this ; that they were the Judas betraying, the 
Herod mocking, the Pilate condemning, the Longinus wounding, the hand 
of Jews recrucifying Christ. Now as Dido adjured departing ^Eneas, Per 
ego te has lacrymas, &c, ; per si quid unqicam cbdcefuit nobis, horuvi mise- 
rere lahorum : so our mother entreats us, (yet entreating is too low a phrase 
for a mother,) pe?- talent cruorem, per tantum amor em, — by so precious blood, 
and by so gracious love, to sin no more ; at least to abhor such precipices of 
sin, and forbear (as it were) to choke him with such cursed leavens. 

[4.] Sour to the sinner himself : for it ever leaves behind it a stmg of 
conscience. It may taste pleasing and palatable at first, but leaven is not 
sourer at last. Perhaps our judgments may be out of taste, as men in fevers; 
or Satan (that crafty apothecary) hath mingled the potion cunningly : yet 
though sap07'em amisit, venerium retinet, — poison is poison, though it come 
in a golden cup. Esau's pottage went down merrily, but the loss of his 
birthright was a bitter farewell. Whatsoever service sin doth us, it shews 
us but an ill-favoured trick at the last. It brings us to the door of terror, 
and then bids us shift for ourselves. It is like Lysimachus's draught of 
cold water, that refreshes him for a moment, and captives him for ever. By 
Solomon's rule, vexation is entailed to vanity, Eccles. i. A hedgehog must 
dwell in Babylon ; a pricking conscience in a profane breast : ' Thy way and 
thy doings have procured these things unto thee : this is thy wickedness, 
because it is bitter, because it reacheth unto thine heait,' Jer. iv, 18, ' Re- 
joice, young man, in thy youth,' &c. ; ' but know that for all these things 
God wiU bring thee into judgment,' Eccles, xi, 9, The verse begins with 
pleasure, but ends with terror. Sin will be sour at the last. 

The allegory thus opened, the special treasure or instruction remains yet 
to be drawn out. We perceive what the leaven signifies, and what the lump. 
Now we must consider the relation betwixt modicum and totum ; a little 
leaven, and the whole lump. ' A little leaven leaveneth the whole lump,' 

A little sin infecteth a great deal of righteousness, ' Whosoever shall 
keep the whole law, and offend in one point, he is guilty of all,' James ii, 10. 
He hath broken totam legem, though not totum legis. I speak not here of 
the absolutely (dissolutely) wicked, whose life is like Eldred's reign, j^rava 
in principio, pejor in medio, pessima in ultimo, — bad in the beginning, worse 
in the midst, worst of all in th^ end, — but of those that have some good 
measure of grace, and stand in the state of adoption, yet may admit of Paul's 
prayer, ' to be sanctified throughout,' 1 Thess. v. 23. And upon good rea- 
son ; for there is a universal conniption, therefore should be a universal 
sanctification. In that young man that professed himself to have kept the 
commanfbnents, and Christ began to love him, yet there was a little leaven 
spoiled all — covetousness. Unum restat, one thing Avas wanting : ' Sell that 
thou hast, and give to the poor,' Matt. xix. 22. No, he was costive, and 
could not abide such a purge. In Herod, though he heard many sermons 
of John's preached gladly, (and it is some good thing to hear sermons with 
joy,) yet the leaven of Herodias marred all. ' Let him that is taught in the 
word communicate unto hini that teacheth him in all his goods,' Gal. vi. 6. 
This was the Apostle's canon, an ordinance that will kill where it is resi.sted; 
yet a world of arguments hath been invented to stop it up. We will give 
of charity ; but any thing of duty ? Yes, of duty. Well, we will give some- 
what of duty ; but part of all ? Yes, part of all. Put out this Iv rraaiv, 
and we will compound with you ; though we take away a talent of your 
duties, we will return a mite of benevolence. 



350 THE BAD LEAVEN. SeRMON XLV. 

I will tell you a story : A seignior came with his servant to one of Our 
Lady's images, (no matter which, for they do not scant her of number.) He 
threw in an angel of gold ; the humble picture in gratitude made a courtesy 
to him. The sei-vant observing, aud wondering at her ladyship's plausible 
carriage, purposed Avith himself to give somewhat too, that he might have a 
courtesy. So he puts into the basin sixpence, and withal takes out his mas- 
ter's angel ; the image makes courtesy, and seems to thank him still. It is 
common with this city to take away the clergy's angel, and to lay down six- 
pence in its stead ; yet look they for courtesy too, but I think no honest 
man will give them thanks. 

This little leaven undoes all goodness. ' You shall walk in all the ways 
which the Lord your God commands you,' Deut. v. 33. All? Put out in 
omnibus, ' in all,' and we will say something to it. But as Dens remittit 
ovinia peccata, aut nulla, — God forgives all sins, or none ; so we must faith- 
fully resolve against all sins, or we repent of none. As is God's remission, 
such must be our contrition. Every man is an Adam, a good conscience his 
paradise, lust the forbidden fruit : one lust is able to turn him out of aU his 
comforts. Hast thou kept thy hands from injury ? Yet if thy tongue have 
offended, thou shalt be judged of thy ' idle words.' Suppose thou hast pre- 
served castitatem linguce, sobriety of speech, (yet ' if any man offend not in 
word, the same is a perfect man,' James iii, 2,) but thy thoughts have wel- 
comed a pleasing lust, those thoughts have leavened thy soul. ' For God 
will' not only 'bring every work into judgment,' but 'every secret thought, 
whether it be good or evil,' Eccles. xii. 14. Men have brought that opinion 
mto a proverb, ' Thought is free;' no, thy thought is God's bond-slave. Aa 
thou canst not think a good thought but by his suggestion, so not an evD. 
thought but by his permission. If but thy thought harbour this leaven, 
the whole lump is soured. Actions men see, thy thoughts only God and 
thyself Ille liber inter accusatores, quern firopria non accusal conscientia, — 
That man needs fear no accusers, that is freed fi'om the condemnation of his 
own conscience. There are six motives that infer and enforce a caution of 
little sins. Little sins are dangerous, because they are, 1. Mortalia, they 
are deadly. 2. Plurima, they are numerous. 3. Insensibilia, not easily felt. 
4. Materialia maximorurn, they are the materials or seeds of gross sins. 5, 
Maximas inficiunt virtutes, they leaven the best virtues. G. Facilius 2ier- 
dunt, they more cunningly destroy the soul. 

1. Minima mortalia; even the least offence is mortal in its own nature, 
culpable of transgression, and liable to malediction, ' The wages of sin is 
death,' Rom, vi, 23, It was a strange gloss of Haymo upon that text : 
Hoc non de omnibus 2)eccatis intelligendum est, sed de criminalibus, — This is 
not meant of all sins, but only of such as are criminal ; such, saith he, as 
St John speaks of : ' There is a sin unto death, I say not that thou shouldst 
pray for it,' 1 John v. 16. So St Paul's indefinite speech of all sins he re- 
strains to St John's particular sense of one sin : that sin, which shall never 
be forgiven, against the Holy Ghost. For otherwise, if St John should in- 
tend it of all criminal sins, then it would follow that we should not pray for 
heretics, adulterers, homicides ; which were directly cross to the rule of 
charity. Certainly Paul in that general rule admitted of no exception ; it 
is an aphorism wherein no sober judgment can find distinction. The Apostle 
thought of no venial when he called all mortal. ' The wages of sin ' — not of 
this or that sin, as sacrilege, robbery, blasphemy, &c., but of sin, any sin, 
every sin ; though men deem it trivial, they shall find it mortal — ' is death.' 

I know there is a just distinction of sins, of greater and less. Parity or 



Gal. V, 9.] tub bad leaven. ;5t>l 

equality of all transgressions is an idle dream. It was a worse murder to 
kill Zachariali at the altar tliau Uriah in the field. To steal sacra de sacro, 
holy things out of a holy place, is worse theft than to steal j))'ofana de jjto- 
fano, common things out of a profime place. The difference of the punish- 
ments manifests a difference of the sins. As in heaven 'one star excels 
another star in glory;' so in hell one firebrand exceeds another in burning, 
though all feel the fire hot enough. Christ tells the Pharisees that they 
make their proselyte ' twofold more the child of hell than themselves,' ilatt. 
xxiii. 15. Tolerahilius erit Sodomce, — 'It shall be more tolerable for Sodom 
in the day of judgment than for Capernaum,' Matt. xi. 24 ; and yet the 
Sodomites were then in hell. They that devoured widows' houses under 
the colour of long prayers 'shall receive greater damnation,' Luke xx. 4. 
As they have been more wicked, they shall be more wretched. This dis- 
tinction of sins we take up and justify , yea, we dare go further, and say 
there are some sins mortal, and some venial, but not in their own nature. 
The difi"erence is not ratione j^evcatorum, sed peccantiiim, — not in respect of 
the sins, but of the sinners. To the faithful and penitent all sins are venial ; 
to the unbelievers and impenitent, all sins are mortal. It is misericordia 
remittentis, not natura transgressionis, — the mercy of the forgiver, not the 
quality of the sin, — that maketh it venial. All transgressions are mortal in 
themselves, and by repentance all venial in Christ. The least sin, legally 
considered, is mortal ; the greatest sin, evangelically considered, is pardon- 
able. 

This difference we approve ; yea, we say that small sins are more easily 
pardoned, and great sins, when they arc remitted, are more hardly remitted. 
For certainly offenders are more or less punished, according to the quahty of 
the offence. An eye with an eye, but blood with blood, and life with life. 
Yet still say we not, that a sin is in its own nature venial. For even the least 
is dvo/x/a, ' the transgression of the law,' 1 John iii. 4. It is for the doctrine 
of Eome to lessen sin, and to extenuate punishment ; and that for two 
reasons : first, that they might please the people with some liberty; and 
next, that hereby they might build up their purgatory. For they assign 
mortal sins to hell, and venial to that purging fire. They offer herein a 
double wrong — both to their own modesty, and to God"s mercy. To their 
own modesty, for they extenuate their faults in sinning ; to God's mercy, 
for they disparage his goodness in forgiving. They affirm that sins of omis- 
sion, weakness, forgetfulness, and ignorance, be -prceter legem Dei, but not 
contra legem Dei, — that they be besides the law of God, not against the law 
of God. This doctrine, like the 'lips of that strange woman, drop as a 
lioneycomb, and are smooth as oil,' Prov. v. 3 ; biit their ' end is bitter as 
wormwood, sharp as a two-edged sword,' ver. 4. This is a dangerous de- 
lusion ; for hence they come so to neglect those less sins, that peccata minima 
be at last thought nulla. As they have certain orders among them, friars 
Minorites, friars Minims, and then Nullani, NuUans ; so sin bates and 
dwindles from a minorite, or less sin, to a minim, or least sin, and from a. 
nimim to a nullan, to be no sin at all. Thus incipit esse licituvi, quod solet 
esse jiublicuvi. The commonness takes away the heinousness ; from being 
generally practised, it comes to be universally allowed. 

Every sin is committed against God : ' Against thee, thee only, have I 
sinned,' Ps. li. 4. Look upon the infinite majesty oftcnded, and by that 
judge the quality of thy offence. There be shis of weakness, sins of ignor- 
ance, and sins of malice. Those of wealuiess are said to bo committed 
against God the Father, whose special attribute is power. Those of ignor- 



352 THE BAD LEAVEN. [SeEMON XLV. 

ance, against God the Son, wliose special attribute is wisdom. Those of 
malice, against God the Holy Ghost, whose special attribute is love. Whether 
then they be of weakness, of ignorance, or of malice, they offend either the 
power of God, or the wisdom of God, or the love of God ; therefore acknow- 
ledge secundum magnitudinem Dei, magnitudinem peccati, — confess the least 
sin great and bad that hath offended a majesty so great and good. 

2. Minima 2)h('}'ima, sins less heinous, are the most numerous. Many 
littles make a mickle. Small drops of rain commonly cause the greatest 
floods. Quo minus violentum, eo magis 2^erpetuum, — The less violence, the 
longer continuance. The drizzling sleet, that falls as it were in a mist, fills 
the channels, they swell the rivers, the overcharged rivers send forth their 
superfluous waters over the containing banks ; now the meadows are pol- 
luted, the corn-fields spoiled, the cattle drowned ; yea, even houses, and 
towns, and inhabitants are endangered, and firm continents buried under 
a deluge of waters. Many little sands, gathered to a heap, fail not to 
swallow a great vessel. De parvis grandis acervus erit. You have eagles, 
hawks, kites, and such great fowls of rapine, flying always alone; but the 
sparrows and pigeons, that devour the grain, by mnumerable troops. There 
were not more grievous plagues to the Egyptians than came by the con- 
temptiblest creatures, — as frogs, lice, flies, locusts, — by reason of the mon- 
strous swarms, ' covering the face of the earth, and darkening the land, and 
devouring the fruit of the whole country,' Exod. x. 15; yea, even kiUing 
the people, that ' there was no remedy found for their life,' Wisd. xvi 9. 
Thus great destRiction ariseth from little causes ; therefore, oion contemnenda 
quia parva, sed metuenda quia multa, — let us not despise our sins because 
they are little, but fear them because they are many, saith Augustine. The 
small drops of sin, continually falling, have drowned many souls. As they 
have been our arms to fight against God, so God will make them his armies 
to confound us. Timenda rnina multitiulinis, etsi non 7nagnitudinis, — Let 
us fear them for their number, though we slight them for their nature. 

A pace is but a little space of ground ; yet a thousand paces make a mile, 
and many miles bring to hell. Si negligis quia non pessima, caveas quia 
plurima, — If they be not the worst, they are the most ; and is it not all to 
one purpose whether one Goliath or a thousand Phihstines overcome thee ? 
The bird brings so many little straws as make up her nest : the reprobate 
so many little sticks as make up his own burning pile. Augustine saith 
there is m sin both weight and number. Esti non timeas quando expendis, 
time quando numeras. Judge them by tale, and not by weight. Put a 
wanton speech, a loose gesture into the balance, though Christ found it 
heavy, and every soul shall for whom he did not bear it, yet it is censured 
vix culpa, a little faulting, a little faihng : so little, that were it less, it were 
nothing. But now leave thy geometry, and come to arithmetic : begin to 
number thy wanton works, and unchristian gestures, and carnal thoughts ; 
now, lo, they come in by troops and herds, thicker than the frogs into Egypt, 
miraris numerum. Thou standest amazed at their number, and now criest, 
Miserere mei Deu^, — Lord, have mercy on me a most wretched sinner. Yet 
when thy recognition hath done its best, and thy memory represented 
those swarms of sins to thy conscience, thy view is as far short as wiU be 
thine answer; neither can extend ad millesimam, vel viinimam partem: 
thou hast not seen one of a thousand. ' Who can understand his errors ? 
O Lord, cleanse thou me from my secret faults,' Ps. xix. 12. 

Thus it is not trutina, but scrutinium, that will teach thee the danger of 
these little sins. Thou didst never steal thy neighbour's goods by breaking 



Gal. V. 9.] the bad leaven. 353 

into his house, therefore pleadest not guUty to that law, ' Thou shalt not 
steal.' Examine, thou shalt find passed from thee so many covetous wishes 
as make up a robbery. Thou art no swearer ; yet through the door of thy 
lips have scaped out so many idle words, as being put together will make up 
a blasphemy. Thou never madest the member of Christ a member of a 
harlot by uncleanness ; yet thou hast given indulgence to as many lustful 
thoughts and desires as being summed will make up a great adultery. I 
fear that many who have forborne the forbidden bed have yet by their lusts, 
scatteringly and forgetfully admitted, framed up an adultery as great as 
David's. Some that have made a conscience of grand oaths and impudent 
blasphemies, yet have ejaculated so many loud, lewd, and false attestations, 
as have conflated a blasphemy no less impious than Kabshakeh's. A trades- 
man disdains to he, abhors to oppress ; yet hath uttered so many commodi- 
ties by dissimulations, concealments, false warrantings, cunning frauds, as 
make up an oppression equal to Jeconiah's. A Protestant abominates sacri- 
lege, and downright robbing the church ; yet hath so long been bold to 
make use of his impropriation ; or if iu a meaner condition, wi,th his com- 
positions, customs, detiaies, legal alienations, leases, and fines, as make up a 
sacrilege not inferior to Achan's. Put my money to interest ; no, saith an- 
other, I defy all usurious contracts ; yet by his pawns, mortgages, forfeits, 
cozenages, and such tricks known best to God his Judge, the devil his en- 
giner, his scrivener, and himself, he puts down unconverted Zaccheus for 
usury. Oh the incredible souls lost in the labyrinth of these unsuspected, 
and in their imagination justifiable, sins ! 

3. Minima insensihilia; these little sins are not so easUy felt, therefore 
most pernicious. If a man hath dyed his hand in blood, irrequieta conscientia, 
a peaceless conscience haunts him with incessant vexation : let him hate 
his brother, this little murder he feels not. The devil, like a roaring lion, is 
soon heard : forming himself to a fox, his insinuation is not perceived. He 
roars in monstrous iniquities, in treason, murder, sacrilege, oppression : these 
be thundering sins, that will waken the soul if it be not lethargised. But 
creeping like a silent fox, he devours the grapes without disturbance : ' Take 
us the foxes, the little foxes ; for they spoil the vines,' Cant. ii. 15. If Satan 
hew at the timber, and knock at the foundation of the house, we hear the 
noise and preserve the buUding. They are those small teredines, little sms, 
that insensibly eat it to dust, and it is ruined ere we are aware. So long as 
sin comes not in thunder, it never wakens men : if it do not enter into theo- 
machy, and denounce open war against God, they make but a Tush of it. To 
abuse the good creature is nothing, so long as they are not drunk ; to give 
nothing to the poor is no sin, so long as they take not fi-om the poor ; to 
sleep out the sermon is but a little drowsiness, all is well so long as they 
break not the Sabbath in absence from church. These and such like are the 
common thoughts ; and so trivial an estimate they bear of these sins, that 
they think God should do them wrong to call them to any reckoning for 
them. 

Thus they sow sins, as that enemy did tares, ' here a little, and there a 
little ;' but grown up, the whole field was overgrown with them. A sin 
that cannot be committed, sine grandi corritptione sni, gravi Icesione proximi, 
magno contemptu Dei, — without his own notorious depravation, his brother's 
grievous oppression, God's manifest contempt and provocation ; this quickly 
amazeth a man, and he starts back from the devil's first offer. If Satan at 
first had come to Judas, Here" is a hundred pieces, betray thy ]\raster : none, 
he was not yet hardened enough in villany. Let Satan first work him to 

VOL. II. z 



354 THE BAD LEAVEN. [SeEMON XLV. 

hypocrisy, then to covetousness, and lastly he shall prevail with him for 
treason too. He might refuse a hundred pieces before, now he will take 
thirty. 

When that good prophet wept upon Hazael, 2 Kings viii. 11-13, he asked, 
' Why weepeth my lord ? ' He answered, • Because I know the evil that 
thou wilt do to the children of Israel : their strongholds wilt thou set on 
fire, slay their young men with the sword, dash their children against the 
stones, and rip up their women Avith child;' he replied, ' What, is thy ser- 
vant a dog, that I should do this great thing 1 ' He thought it impossible 
that the devil should ever work him to so horrid a mischief. But he did it : 
ambition brought him to a kingdom, a kingdom brought him to tyranny, 
tyranny to insolence, insolence not only to oppression of his own, but to 
inustion of other countries, among which Israel felt the smart, in the burn- 
ing of her cities, and massacring her inhabitants. Thus by degrees he was 
wrought to this self-incredited mischief; as impossible as at first he judged it, 
at last he performed it. Doubtless there be some that would shudder at the 
temptation to perjury ; yet fedetentim, by insensible steps they arrive at it : by 
lying they come to swearing, by swearing to forswearing. If the usm-er had 
an oppressed man's widow and orphans lying and crying at his doors, perhaps 
shame, if not remorse, would seize upon him ; but let him exact, enhance, 
oppress, excoriate the commonwealth, and not hear of it in a public clamour, 
he never winceth for the matter. A fact that looks at the first blush horrid 
and intolerable is presently either avoided, or within some modest limits re- 
strained; but another dum j^arvum credit iw, securius in usu retinetur, — the 
opinion of parvity abates the opinion of pravity : that which is weakly cen- 
sured is strongly retained. Our ofiicious lies, soothing adulations, amorous 
wishes, wanton songs, scoffing at ministers, censuring of sermons, being re- 
proved, we laugh them out. But these laughing sins will be one day found 
crying sins. And if we cry not to God for mercy by repentance, they shall 
cry to God agamst us for vengeance. 

4. Minima 'inaterialia maximomm, — Little sins are the materials of great 
sins. The seeds of all sins are naturally in us : not so much as treason, 
homicide, perjury, but are in us quoad potentiam, yea, quoad naturam et 
2iropensionem, — there is in our nature a proclivity to them. Now the heart 
is so apt ground to produce and mature these innata mala, inbred seeds ta 
actuals, that without the preventing grace of God we cannot avoid them. 
Thou art a Christian, and fearest not that ever thou shouldest apostate into 
the denial of thy Saviour ; yet let me say thou hast the materials of this sin 
within thee — timorousness and self-love. Thou sayest, ' Sure I shall never be 
a drunkard, that belluine folly shall never apprehend me ; ' yet thou hast the 
materials of this within thee, and that naturally and hereditarily from thy 
first gi-andmother Eve : a sweet tooth in thy head, a liquorish appetite to de- 
licate meats and intoxicating wines. 

Thou canst not be a traitor, nor admit of conspiracy against thy sovereign, 
yet the material of this wickedness is within thee. That which we call gun- 
powder is made of the salt and fatter earth : in the ground are the materials, 
which when art hath concocted, chimed, prepared, charged, and discharged, it 
overturns towers and towns, ports and cities. We were once too near proving 
(by a woful experience) the violence of it ; but the goodness of our Lord Jesus 
averted it. So in thy earth, thy heart, there is this salt and spumy matter, 
the mmeral of treason ; unless the reason of a man, and religion of a Chris- 
tian, keep it from eruption. Thou art resolved never to think bighly of 
thine own worth, yet thou hast the seed of pride within thee : thou art 



Gal. V. 9.] the bad leaven. 355 

naturally (as Luther said) born -nith a Pope in thy belly. There is the 
material — to be too well aflfected to thy own doings. It is impossible, thou 
thinkest, for thee to be made a usurer, now thou hast no money ; yet thou 
hast the seed of usury within thee, and — • 

' Crescit amor nummi quantum ipsa pecunia crescit.' 

All the sons of Adam love earth too well. Who shall ever persuade thee to 
bow down before an idol? Yet a dainty feast persuades thee to worship 
thine own belly ; this is no idolatry. It was but a little cloud that Elijah's 
servant saw, ' rising out of the sea like a man's hand,' 1 Kings xviii. 44 ; yet 
it portended a great shower. Sin seems at first like a little cloud, but it 
prognosticates a deluge of ensuing wickedness. The careless gallant, by 
many trifles often fetched, runs so far in the mercer's books unawares, that 
he cannot endure to hear of a reckoning. These little arrearages, taken up 
on trust, i-un our souls so deep into God's debt, that if the blood of Christ 
do not pay it, though we sold wife and children, and all we possess, 7io)i 
Juxbemus uncle, we can never discharge it, jSIatt. xviii. 25. 

5. Minima i^eccata maximas injiciunt virtutes, — A little sin infects a great 
deal of righteousness. The leprosy infected the garments, and the very 
walls of the house ; but sin hath infected wood, and wool, and walls, earth, 
air, beasts, plants, and planets; and stuck a scar on the crystal brow of 
nature itself : ' For we know the whole creation groaneth, and travaileth in 
pain together until now,' Kom. viii. 22. If the great world groan for man's 
sin, shall not the little world, man, groan for his own sin \ Send a Little 
temptation in at the ear or eye, it will not rest working till it runs like 
poison to the heart, David let in a little leaven at his eye, it quickly 
wrought to his heart, gangrened to adultery, to blood ; hardly cured. 

A little coloquintida spoils all the broth : a spot in the face blemisheth aU 
the beauty. Naaman the Syrian is plentifully commended : ' He was cap- 
tain of the host, a great man with his master, and honourable, because the 
Lord by him had given deliverance to Syria : he was also a mighty man of 
valour, but he was a leper,' 2 Kings v. 1. The same hut mars all ; but he 
was a leper. So in the soul, one vice disgraceth a great deal of virtue. 
When he was cured and converted by Elisha, first he is charitable, offers 
gold and garments, but he excepts ' bowing in the house of Eimmon ;' he 
is devout, and begs earth for sacrifice, but excepts Rimmon ; he is religious, 
and promiseth to offer to none but the Lord, but he excepts Rimmon. This 
little leaven, this ' hut Rimmon,' soured all. ' Dead flies cause the ointment 
of the apothecary to send forth a stinlving savour,' Eccles. x. 1. The apothe- 
caries' imction is a thing praised in the Scriptures, compounded of many ex- 
cellent simples, made not so much for medicine as for odour ; yet the flies 
of death putrefy it : 'so doth a little folly him that is in reputation for 
wisdom and honour.* 

When one commended Alexander for his noble acts and famous achieve- 
ments, another objected agamst him that he killed Callisthenes. He was 
valiant and successful in the wars ; true, hut he killed CaUisthenes. He 
overcame the great Darius ; so, hut he killed Callisthenes. He made him- 
self master of the world ; grant it, hut still he killed CalUsthcnes. His mean- 
ing was, that this one unjust fact poisoned all his valorous deeds. Beware 
of sin, which may thus leaven the whole lump of our soul. Indeed we must 
all sin, and every sin sours; but to the faithful and repentant Christian it 
shall not be damnable : ' There is no damnation to them that are in Jesus 
Christ,' Eom. viii. 1. There is in all corruption, to most affliction, to none 



356 THE BAD LEA.VEN. SeRMON XLV. 

damnation, that are in Christ. Our leaven hath soured us, but we are made 
sweet again by the all-perfuming blood of our blessed Saviour. 

6. Minima 2}eccata facilius destruunt, — The least sins are the most fatal 
to men's destruction. Anima est tota in toto ; so that if the toe aches, the 
head feels, the eye lets fall a tear, the very heart mourns. So let but the 
eye lust, the soul is in danger to be lost. 3fors 'ptr fenestras, saith the 
prophet. ' Death comes in at the windows, then enters into the palaces, to 
cut off the children without, and the young men in the streets,' Jcr. ix. 21. 
Is it but an unclean thought 1 Mors in ilia ; as the children of the pro- 
phets cried. Mors in olla, — There is death in it and for it. A dram of poison 
diffuseth itself to all parts, tiU it strangle the vital spirits, and turn out the 
soul from the tenement. ' How great a matter a little fire Idndleth !' James 
ui. 5. It is all one whether a man be killed with the prick of a little thorn, 
or with the hewing of a broad-sword, so he be killed. We have seen a whole 
arm imposthumated with a little prick in the finger : if Satan can but wound 
our heel, (as the poets feign of Achilles,) he will make shift to kill us there ; 
even from the heel to send death to the heart. Therefore Christ calls 
hatred murder, a wanton eye adultery ; besides the possibility of act, they 
are the same in the intention of heart. The hornet is a little fly, yet it 
stings deadly. 

I know that heavier sins shall have a heavier weight of punishment ; yet 
is the least heavy enough to sink the soul to the bottomless pit. Greater 
fury of iniquity shall have the hotter fire ; but, oh, let us never feel the heat 
of one ! A little leak sinks a great vessel. Pope Marcelline being accused 
for idolatry, answered for himself, ' I did but cast a few grains of incense 
into the fire ; that was little or nothing.' Yet it was manifest offering to 
idols ; is that nothing 1 Christ would not obey Satan in his minimis : he 
would not answer his desire in the smallest suit he could request, of turning 
' stones into bread,' Matt. iv. 3, even whiles he was so hungry as forty days' 
fasting could make him ; teaching us to deny Satan in his least motions, 
lest custom of having them granted make him so impudent as to take no re- 
pulse in his greatest temptations. 

This is the devil's method of working ; as it is in the first psalm : * Blessed 
is the man that hath not walked,' &c. First, he gets a man to walk a turn 
or two with him in sin, as it were to confer and debate the matter. After 
some walking, lest he should be weary, he prevails with him to ' stand in the 
way of sinners;' after admission of the thought, to commission of the act. 
Lastly, he persuades him for his ease to ' sit down in the seat of the scorn- 
ful ; ' falling to despise God and deride all goodness. Thus he brings h im 
from walking to standing, from standing to sitting stUl ; and this is limen 
inferni, the very threshold of hell. We judge of sin as of the sun ; little 
because far off, yet indeed it is bigger than the earth. The nearer we come 
to the sense of iniquity, the greater it appears. Was it such a sin for Adam 
to eat a forbidden apple ? Yes ; the greatness is remonstrable in the event : 
it brought destruction upon himself and his posterity. Is it such a heinous 
offence for David to know the number of his people ? Do not princes make 
good their muster-books by such a qiicere and numeration 1 The plague 
witnessed the greatness of it, and himself cries, Peccavi, ' I have done 
wickedly,' 2 Sam. xxiv. 17. Look on the least sin in Satan's false glass, and 
it seems contemptible ; behold it in the true glass of God's law, and it ap- 
pears abominable. The devil stands betwixt wicked men and their sins all 
their life ; but placeth their sin betwixt heaven and themselves in death ; 
writes them in text letters on the curtains, that their amazed souls cannot 



Gal. V. 9.] the bad leaven. 357 

choose but read them. Thus he that led them living by sin to presumption, 
now drives them dying by sin to desperation. 

Satan seems modest, and will be contented with a little when he can get 
no more ; he wUl jDlay at small game before he sit out. Wilt thou not cut 
throats ? yet quarrel and appoint fields. Not so ? yet hate thine enemies. 
Not professed hatred ? yet watch occasions to hinder his good. If thou wilt 
not injure his estate, yet at least scandalise his good name. He will take 
little rather than nothing. The Israelites in the desert had no rich and 
costly sacrifices to ofi"er to Baal-peor, Num. xxv. 2. They had not such store 
of beasts but the oblations to God took them up. I cannot see what they 
should have fit for this sacrifice to Baal, except manna and water ; too good 
for the devU, but he is content with this. Yet it is evident that they com- 
mitted idolatry : ' Neither be ye idolaters, as were some of them : as it is 
written. The people sat down to eat and drink, and rose up to play,' 1 Cor. 
X. 7. Rather than want their custom, Satan shall take such as they had. 
Will Naaman worship God? yet let him worship Rimmon too. No, he 
•mil not do so ; yet let him bow to Rimmon ? No, nor so much ; yet let 
him .' bow before Rimmon,' 2 Kings v. 18. The devil is glad of this, where 
he can get no more. Thus Pharaoh miuceth and limits with Moses concern- 
ing the dismission of Israel, Exod. viii., x. God's charge was : 'Let my 
people go three days' journey in the wilderness,' to celebrate a feast to the 
Lord. Now mai-k how Pharaoh would compound it. First, ' Sacrifice to 
God in this land.' No, saith Moses ; we must go into the wilderness. 
Then saith Pharaoh, If there be no remedy, go, and go to the wilderness, 
and sacrifice to your God; but 'go not far.' Nay; we must go three days' 
journey. Then Pharaoh, ' Go ye, the men, but leave your children behind 
you.' Nay ; we must go old and young, sons and daughters. Then Pha- 
raoh, ' Go ye, men, women, and children, so far as your feet can measure in 
three days; but your flocks and your herds shall be stayed.' Nay; 'we 
will not leave a hoof behind us.' So when the devil perceives no remedy, 
he falls to indenting with niggardly grants and allowances. 

Somewhat hath some savour ; give him at least a thought, a word, a look, 
as Lot's wife, and that something pleaseth him. Among the heathen they 
used to join together epula and sacrificia ; with solemn sacrifices to their 
gods, solemn banquets among themselves. So the Apostle delivers the cus- 
tom of the Moabites, 1 Cor. x. 7 : in the midst of their idolatry ' they 
sat down to eat and drink.' So the Psalmist writes of that cursed com- 
mixtion of Israel with Moab, that they had idolatrous feasts : ' They joined 
themselves to Baal-peor, and did eat the sacrifices of the dead,' Ps. cvi. 28. 
One nation had a custom in these superstitious feasts to sacrifice to their 
idol capita, some noblemen's heads, according as it fell to their lots, together 
with their hearts and their hvers. It came to the turn of the king's special 
favourite thus to lose his life : the king resolving both to keep the custom, 
yet to save his friend, objected that God was no murderer, nor delighted in 
the blood of men. That if he were a God, he was certainly good, and good- 
ness stood not in the desire of his own creatures' destruction. Therefore 
instead of the man's head, he offered the head of an onion ; and for blood, 
heart, and livers of men, all these of birds or beasts. The devU must be 
pleased with this : he saw that this little homage was some acknowledgment 
of his sovereignty. 

Satan can hold a man's soul in by a little, as a bird that hangs in the net 
by a claw. Perhaps shame and fear keep some from eruption into scan- 
dalous things : the appearance is vizarded, the affection is not mortified. 



358 THE BAD LEAVEN. [SeRMON XLV. 

Like a ennucli, lie doth not beget palpable and gross turpitudes, yet hath a 
lust^ itch, and concupiscence. This little serves the devil's turn. Satan 
would keep away the light of the truth from a man ; well he is so seated 
that he will have it ; by knowledge he seems to cast out Satan. Yet if he 
can but iusmuate into his affection, this little cord wUl pull him in again 
with ease. Must he lose the sconce of thy understanding 1 Let him hold 
the citadel of thy desires ; this little gate will let him in at his pleasure. 

I draw to conclusion ; let this teach us aU to make a scrutiny in our souls, 
and seriously to repent of this little leaven. Little in quantity, great in 
quahty ; little in estimation, powerful in operation. Little in the sight of 
men, judging by outward appearance ; great in the sight of God, judging in 
truth. Lot said of the city of Zoar, ' Is it not a little one 1 and my soul 
shall live,' Gen. xix. 20 ; thou sayest of thy sin. Is it not a little one 1 and 
why should my soul die 1 A little postern opened may betray the greatest 
city. Jonathan tasted but ' a little honey on the top of his wand,' 1 Sam. 
xiv. 43, and hardly he escaped death for it. A little leaven makes the head 
heavy, and the heart sick. Eschew this little, if thou wouldst be great in 
heaven ; for ' whosoever shall break one of these least commandments, he 
shall be called least in the kingdom of heaven,' Matt. v. 19. Minimus, that 
is indeed nullus ; the least there, because he shall not be there at aU. Let 
no tang of corruption come to thy least part, if thou desirest to preserve 
body and soul ' blameless to the appearing of our Lord Jesus Christ,' 1 Thess, 
V. 23. 

Repentance must be to all dead works ; sanctification takes liberty in no 
sin. Nullum 'peccatum retinendum spe remissionis, — No evil must be re- 
served under the hope of forgiveness. God gave a law, but no dispensation 
for any breach of it ; his general ndes have no exceptions, unless it please 
the divine oracle to dispense with it. Thou shalt not worship an idol. 'No, 
not to save my life"? Not to save life, as those three servants of God pro- 
fessed to Nebuchadnezzar : ' If the God we serve will not deliver us, yet we 
wiU not serve thy gods, nor worship thy golden image,' Dan. iii. 18. Thou 
sayest, Minimum est, It is little ; but in mvmmis Jidelem esse, magnum est, — 
to be fiiithful in a little is no little virtue. ' Well done, good servant : thou 
hast been faithful in a little, therefore I will make thee ruler over much.' 
He that is not careful in a little is not to be trusted for more. If any man 
Avill corrupt his conscience for a pound, what would he do for a thousand 1 
If Judas will sell his Master for thirty pence, about some two-and-twenty 
shillings of our money, what would he have sold for the treasury 1 God 
never gave a No7i obstante for sin. The Pope indeed gives bulls and indul- 
gences, and pardons for cursed works before their perpetration ; but God 
never allows leave to do ill. The Pojje says, ' Kdl an heretical king ;' God 
says, ' Touch him not.' Woe to that soul who takes the Pope's word before 
the Lord's word ! God chargeth a prophet that ' he should eat no brejicl 
nor drink water in Bethel,' 1 ICings xiii. 9. Another prophet came, saying, 
* An angel spake to me ' (blessed angels speak truth ; nay, more, he spake) 
' by the word of the Lord, Bring him back, that he may eat bread and drink 
water,' ver. 1 8. He did so ; but mark the event : returning home, ' a lion 
slew him by the way,' ver. 24. Believe not a man, believe not a Pope, be- 
lieve not a prophet, believe not an angel, against the word of the Lord. 

Let us refuse iniquity, in what extenuation of quantity or C(jlour of 
quality soever it be offered us. For sin is like a bemired dog : if it fawns 
on us, it fouls us. And the least sin is like a little leak in a shij), which if 
it be not stopped, will sink the whole vessel. The Freiv^hmen have a mill- 



Gal. V, 9.] the bad leaven. 359 

tary proverb : ' The loss of a nail, the loss of an army.' The want of a nail 
loseth the shoe, the loss of a shoe troubles the horse, the horse endangereth 
the rider, the rider breaking his rank molests the company so far as to hazard 
the whole army. From slender and regardless beginnings grow out these 
fiital and destructive effects. The doors are shut, the thief cannot enter ; a 
little boy is put in at the window, and he opens the door for the great tliief : 
so the house is robbed. A charm is cast in at the window, eye or ear ; that 
quickly unlocks the door of the heart, till all the rooms be ransacked, not a 
piece of virtue or one gem of grace left. 

Pompey marching to the wars, requested to lodge his army in a certain 
city, by whose borders he must needs pass ; the governor answered that he 
would not trouble his city with so numerous and dangerous a guest. Pompey 
then desired but entertainment and relief for his sick soldiers, who were 
perishing for want of succour ; the governor thought sick men could do them 
no mischief : this was granted, they admitted. Being there a while, they 
recovered their health, opened the gates to the rest ; so became strong enough, 
to take the city. If Satan cannot get leave for his whole army of lusts, yet 
he begs hard for his weak ones, as sins of infirmity ; but those sickly soldiers 
soon get strength to surprise the soul. 

The trees of the forest held a solemn parliament, wherein they consulted 
of the innumerable wrongs which the axe had done them ; therefore made 
an act that no tree should hereafter lend the axe a helve, on pain of being- 
cut do'waL The axe travels up and down the forest, begs wood of the 
cedar, oak, ash, elm, even to the poplar ; not one would lend him a chip. 
At last he desired so much as would serve him to cut down the briars and 
bushes ; alleging that those shrubs did suck away the juice of the ground, 
hinder the growth, and obscure the glory of the fair and goodly trees. 
Hereon they were content to afford him so much ; when he had gotten his 
helve, he cut down themselves too. These be the subtle reaches of sin ; 
give it but a little advantage, on its fair promises to remove thy troubles, 
and it will cut down thy soul also. Therefore obsta ■pi^incipiis, — trust it not 
in the least. Consider a sin (as hideed it is) a crucifying of Christ ; wilt thou 
say, I may crucify Christ a little ? I may scourge his flesh, wound his side, 
pierce his heart a httle 1 What man loves the Lord Jesus, who would either 
say it or do it 1 Consider thy falling into sin a hurling of thyself down 
from some high pinnacle ; wilt thou say, I maj'- break my neck a little ? 
Consider it a casting thyself into unquenchable fire ; wilt thou say, I may 
burn my soul and body a little 1 As suffei-ing, we think the least misery too 
great ; so sinning, let us think the least iniquity too great. So avoiding also 
little sins, we shall find great favour with Jesus Christ. Amen. 



MAN'S SEED-TIME AND HAEVEST; 



OB. 



LEX TALIONIS. 



Be not deceived; God is not mocked : for whatsoever a man soweth, that 
shall he also reap. — Gal. VI. 7. 

These words have so near alliance to the former, that before we speak per- 
sonally of them, we must first find out their pedigree. To fetch it no higher 
than from the beginning of the chapter, the line of their genealogy runs 
thus : — First, ' Supportation of the weak,' ver. 1,2; Secondly, ' Probation 
of ourselves,' ver. 4 ; Thirdly, ' Communication of duties to our teachers,' 
ver. G. The first is an action of charity ; the second of integrity ; the third 
of equity. 

This last is the father of my text ; and it is fit that we, being to speak of 
the child, should first look a little into his parentage. PatHque simillima 
proles. It is this : ' Let him that is taught in the word communicate to 
him that teacheth in all good things.' 

This, one would think, should stand like the sun, all men blessing it ; yet 
Mammon hath suborned some dogs to bark against it, WiU they say, Let 
him is only permissive 1 They shall find it was imperative : 'Let there be 
light and there was Ught,' Gen. i. 3 ; though their sensible hearts want the 
obedience of these insensible creatures. Or wUl they except against taught, 
as if they that will not be taught were not bound ? Indeed many are better 
fed than taught ; otherwise they would not deny food to his body that does 
not deny food to their souls. Or perhaps they will plead indignitatem do- 
centis, — the unworthiness of the teacher. And what Paul shall be worthy if 
every barbarian may censure him ? But non tollatur divinum debitum, j^ropter 
humanam debilitatem, — let not God lose his right for man's weakness. ' You 
have robbed me,' saith God, Mai. iii, 8 ; not my ministers. 

Wni not aU this quarrelling serve ? Yet still Paul's proposition must have 
some opposition. Though we must give something to our teachers, yet this 
charge doth not fetch in tithes. This, this is the point ; prove this, and you 
shall find many a great man's soul, as his impropriations cannot be, in a 
damnable lapse. I would say something of it ; but methinks I hear my 



Gal. VI. 7.] man's seed-time and harvest. 361 

friends telling me what Sadolet said to Erasmus. Erasmus would prove 
that worshipping of images might well be abolished. I grant, quoth Sado- 
let, thy opinion is good ; but this point should not be handled, because it 
will not be granted. 

I am sure God's law gives tithes to his church ; but say they, that law is 
abolished, repealed by a new Act of Parliament. Paul in his epistle frees us 
from the old law. Indeed, Paul, speaking of our sanctification and salva- 
tion, notes our deliverance from the lusts of the flesh and from the lists of 
the law. From the ceremonial law wholly, from the moral only so far as it 
shall not condemn those in Christ. But who, save an advocate of Mammon, 
will limit tenths to ceremony ? God requires a portion of our time, of our 
goods, — the seventh of our time, the tenth of our goods, — and we have those 
that turn both into ceremony. Such make the Sabbath itself a mere cere- 
mony. But ' be not deceived ; God is not mocked.' 

This same tusiv dyadoT;, ' in all good things,' is of some latitude. Many 
will allow some of their goods, but they snarl at Paul's in omnibus. The 
minister shall have the Easter-book, perhaps some other trifles ; it may be, 
against their wills, wool and lambs ; but shall the black coat carry away the 
tithe-shock ? The gummed taffeta gentleman would fret out at this. They 
plead to their vicar, ' We give what the law allows.' What their law, not 
what the gospel. Axid yet they hope not to be saved by the law, but by 
the gospel. 

The Apostle saith, 'part of aU ;' why then not the tenth part, which God 
at the first commanded, and custom in aU ages commended 1 That part once 
assigned of God should prevent all arbitrary disposing of men. What land- 
lord leaves it to his tenant to pay him what rent he list 1 If Mammon must 
set out God's portion, he is sure to have but a little. It was never well with 
the church since it was at the world's finding. No man fears to surfeit 
whiles he is at his enemy's feeding. 

I think the purest and precisest reformers — deformers, I should say — of 
religion can hardly order this matter better than God hath done. Every 
plummet is not for this sound ; nor every line for this level ; nor out of 
many such blocks can a man carve ]\Iercury. The canon law says, that si 
princeps causaiii inter partes audierit, et sententiam dixerit ; lex est in omni- 
bus similibus, — if the prince hear a cause betwixt parties, and give a defini- 
tive sentence, that is a law to decide aU controversies of the same nature. 
But we have the Prince of heaven's sentence for paying of tithes ; before the 
law to Abraham, under the law to the Jews; therefore small reason that it 
should not hold under the gospel among Christians, ' Be not deceived ; 
God,' &c. 

They were the church's; why are they not ? Plead what you wUl, God 
hath a grievous Quare imjoedit against you. You say they were taken away 
from idle drones and fat-bellied monks. So rapitmtur ab indignis, detinen- 
tur d dirjnis, — from the unworthy they were taken, and from the worthy 
they are detained. But to whom are they given 1 Possidebant Papistce, 
possident liapistce, — Those kept some good hospitality with them, these keep 
none. So that, as Comminseus'' observes upon the battle of Montchlery, 
some lost their livings for running away, and they were given to them that 
ran ten miles further. Idleness lost, and oppression hath gained. But let 
me say with the Psalmist, Ps. xi. 3, ' The foundations are cast down ; but 
what hath the righteous done 1 ' The foundations of the church, which 
should hold up the gospel, tenths and maintenance, are cast down bepause of 

* Lib. i., cap. 4. 



S62 man's seed-time and harvest. [Sermon XL VI. 

superstitious abusers ; but ' what hatli the righteous done ' that these things 
should be taken frona them 1 A bishop coming to a town, because the bells 
rang not, suspended the organs* A strange kind of revenge, because the 
bells rang not in the steeple, to suspend the organs in the choir. So because 
those bells, not of Aaron, but of Antichrist, did not ring to God's glor}^, you 
have suspended the organs and means of living from them that take pains, 
and in your own consciences preach to you the sincere gospel of Christ. But 
' be not deceived ; God is not mocked.' 

Or perhaps you say, you must have these church-livings for hospitality's 
sake, that you may keep the better houses. So you make the clergy poor, 
that you may make the poor rich. 

I have read that the Sophy of Persia, being to send a great sum of money 
for an offering to Mohammed in Arabia, would send none of his own coin, 
for that, he said, was gotten by ill means ; but exchanged it with English 
merchants, because theirs was gotten honestly, and with a good conscience. 
So it may be you think that your own unjust moneys, and extorted comings 
in by the ruin of your tenants, is no good offering to God. But the church- 
man's Living comes honestly, and with a good conscience, and therefore you 
will take that to offer your sacrifice of alms to God. But herein you come 
^hort of the Persian ; you do not give your own lordships and lands in ex- 
change. Yet methinks, if spiritual livings must be given to the poor, you 
might suffer the church to give her own. I could never find either in Albo 
J'rcetoruvi or in Ruhrica Martyrum how the laity was deputed to this stew- 
ardship. Sure they intrude themselves into this office, and will be God's 
almoners whether he will or no. If they will give to the poor, let them 
give that is theirs. Dona qu(B7-it, non spolia Deus,\ — God expects and re- 
-spects gifts of thine own, not spoils of others. ' Be not deceived; God is not 
mocked.' 

But where is your hospitality after all this? You can tell me ; nay, I can 
tell you. Bestowed among silk-men, mercers, yea, upon tailors, players, har- 
lots, and other insatiable beggars of the same rank. In the reign of Alex- 
ander Severus, the tipplers and alehouse-keepers complained against the 
Christians, that they had turned a place of ground to some religious use 
which belonged to them. But the veiy heathen emperor could answer (upon 
hearing the cause) that it Avas honest and fit God to be served before ale- 
houses. Who would not judge that tithes are fitter to be given to God, than 
to hounds, harlots, sycophants, inventors of fashions, and such bawds of 
pride and notorious iniquity ] 

This I will speak boldly, and justify, that hospitality was at the same 
time impropriated from the land, that spiritual livings were impropriated 
from the church. You have not robbed Peter to pay Paul, but to pay Judas. 
And hence misery sets her black foot into so many fair doors : all comes to 
beggary at last. They that swallow churches, like dogs that eat knot-grass, 
never thrive after it. ' Be not deceived; God is not mocked.' I have rubbed 
this sore enough, and conclude with that saying of Chrysostom, Moneo 
z(t reddaiis Deo sua, ut Deus restituat vobis vestya,X — Restore to God his own, 
that God may restore to you your own. 

Thus as he that had pulled one of Solomon's curtains, the rest would fol- 
low, though in the first there were work enough for his admiration ; so in 
this coherence, pardon me if I have been somewhat plentiful. It was the 
induction to my text ; and the door thus opened, let us enter in to survey the 
building. ' Be not deceived,' &c. The whole may be distinguished into, 
* Aroad. Arcbb. of Cant. See Fox, Martyrol. f Ambr. t Clin-sost. in Mai. iii. 



Gal. VI. 7.] man's seed-time and harvest. 3G3 

I. A caution ; and, II. A reason. The caution, ' Be not deceived ; God is not 
mocked : ' the reason, ' For whatsoever a man soweth, that shall he also 
reap.' 

I. The caution is partly dissuasive, ' Be not deceived ; ' 2. Persuasive, 
' God is not mocked.' You may deceive yourselves, you cannot deceive God. 
These two circumstances make against two defects: 1. Error, 'Be not de- 
ceived;' 2. Hypocrisy, ' God is not mocked.' 

1. The dissuasion : ' Be not deceived.' This is the voice of a friend, stu- 
dying aut prcevenire errori, aut revocare evrantem, — either to prevent a man 
before he errs or to recall him erring. A phrase often used by our Aj^ostle, 
Eph. v. G, ' Let no man deceive you with vain words.' KUdl facilius est, 
qiiam errare, — There is nothing easier than to err. There is no man but 
errs ; sometimes in via pedum, often in via viorum. This provision, then, 
is necessary, Mi^ 'rrXamadi. Deceits lie as thick upon the earth as the grass- 
hoppers did in Egypt ; a man can scarce set his foot besides them. 

But to prevent the deceivings of sin is our Apostle's intention : Heb. 
iii. 13, ' Lest any of us be hardened, through the deceitfulness of sin.' Sin is 
crafty and full of delusion : there is no sin but hath its cozenage. Usury 
walks in Alderman Thrifty's gown. Pride gets the name of my Lady De- 
cency. Idolatry, as if it dwelt by ill neighbours, praiseth itself, and that for 
the purest devotion. Homicide marcheth like a man of valour ; and Lust 
professeth itself nature's scholar. Covetousness is goodman Nabal's hus- 
bandry ; and Enclosing, Master Oppressor's policy. We were wont to say, 
that black could never be coloured into white; yet the devil hath some 
painters that undertake it. Evils are near neighbours to good. Erro7'e sub 
illo, pro vitio virtus crimina scepe tulit, — By that means virtue hath borne 
the blame of vice's faults; yea, and more than that, vice hath had the credit 
of virtue's goodness. But ' be not deceived.' 

When men's wits, and the devil's to help, have found out the fairest pre- 
texts for sin, God's justice strikes off all, and leaves sin naked and punish- 
able. Many pretences have been found out for many sins; besides distinc- 
tions, mitigations, qualifications, extenuations, colours, questions, ncces.sities, 
inconveniences, tolerations, ignoi'ances. But when man hath done, God be- 
gins. One argument of God's now is stronger than all ours : ' Thou shalt 
not do this.' Go study to persuade thyself that thou mayest ; yet at last 
God takes away all thy distinctions, when he pours his wrath on thy naked 
conscience. Then where is thy paint 1 If it prevail not against the sun, 
what will it do against the fire 1 

God chargeth our first parents that they should not eat of the forbidden 
fruit : * If you do, you shall die,' Gen. iii. 4. The de\il comes first with a 
fiat negative: Non moriemini, — 'Ye shall not die.' Then with subtle pro- 
mises, ' Ye shall be as gods, knowing good and evil.' But what is the event I 
They eat, and they die ; are instantly made mortal ; and should have died for 
ever, but for a Saviour. God bids Saul slay all in Amalek, 1 Sam. xv. 3, 
' Smite Amalek ; utterly destroy all that they have, and spare them not.' 
Yet Saul spares Agag and the fat cattle. Why is this a fiiult ? ' I spared 
the best of the cattle for sacrifice to the Lord.' Will not this serve ? No ; 
God rejects Saul from being king over Israel, who had rejected God from 
being King over Saul, ' Be not deceived; God is not mocked.' 

Consider we here the examples of Uzzah and Uzziah. For Uzzah; 
1 Chron. xiii.lO, God had charged that none but the consecrated priests should 
touch the ark. Uzzah seeing the oxen ' shake the ark, put forth his hand 
to stay it up.' Was this a sin, to stay the ark of God from falling? Yes; 



364 man's seed-time and harvest. [Sermon XLVI. 

God proves it : he lays him dead by the ark's side. For Uzziah ; God had 
charged, Num. xviii. 7, that none should invade the priest's office : ' The 
stranger that cometh nigh shall be put to death.' Uzziah wUl come to the 
altar with a censer in his hand to offer incense, 2 Chron. xsvi. 18. Why, 
is this an offence to offer to the Lord ? Yes ; God makes it manifest : 
Uzziah is a leper to his dying day. God had commanded the prophet sent 
to Bethel, ' Thou shalt eat no bread, and drink no water there,' 1 Kings xiii. 
17. Well, he is going homewards, and an old prophet overtakes him, and 
persuades him to refresh himself. No, says the other, I must not ; ' for so 
was it charged me in the word of the Lord, Thou shalt eat no bread,' &c. 
But says the old prophet, ' An angel spake to me, saying, Bring him back, 
that he may eat bread.' WeU, he goes ; is not a prophet's word, an angel's 
word, authority enough ? No ; the Lord proves it : he gives a Hon leave 
to slay him. ' Be not deceived; God is not mocked.' 

The Jews knew that they ought not to despise their Messiah. He is 
come ; lo, now, they study arguments against him : ' We know this man 
whence he is ; but when Christ cometh, no man knoweth whence he is,' 
John vii. 27 ; and, ' Search and look ; for out of Galilee ariseth no prophet,' 
ver. 52. Be these their cavUs against God's express charge 1 He answers 
all, when he ' leaves their house unto them desolate.' I hope I may take a 
little, says Gehazi ; but enough took him for it, a continual leprosy. The 
e-\al servant hath his plea. Matt. xxv. 25, ' I knew that thou wert a hard 
man,' &c., ' therefore I hid thy talent in the earth : lo, there thou hast that is 
thine.' But what follows 1 Ver. 30, ' Cast ye that unprofitable servant into 
utter darkness ; there shall be weeping and gnashing of teeth.' 

To come fnun example to application. It is God's command concerning 
princes, ' Touch not mine anointed.' The Papists will touch them with the 
hand of death. Why 1 They have warrant from the Pope. God's word says 
not so, either in precept or precedent. If any king in God's book had been 
deposed by a priest, all the schools and pulpits would have rung of it; we 
should have had no rule with the church of Rome. But it falls out happily, 
ut quod 'pr<xcei:)to non jubetur, etiam exemplo caveat, — that as it is not com- 
manded by charge, so nor commended by examples. But will they still 
argue for the shedding of the blood-royal ? The gallows confutes them 
here; but their worst confutation will be confusion hereafter. 

God says, ' Thou shalt not put thy money to usury.' Thou hast found out 
many distinctions to satisfy thy conscience, or rather thy covetousness. God's 
word and thy will are at odds. He says, ' Thou shalt not ; ' thou sayest, 
' Thou mayest,' on these and these terms. Hell-fire shall decide the ques- 
tion. ' Eeheve the poor,' saith the Lord : thou suckest their bloods rather : 
but howsoever wilt give nothing. Why, may we not do with our own what 
we list ] Well, this same Ite maledicti, ' Go, ye cursed,' is a fearful and un- 
answerable argument. Thus flesh and blood speeds, when it wUl deal with 
God on terms of disputation. If God's one reason, ' Thou shalt not do this,' 
be not stronger than all ours now, it shall be one day. ' Let no man de- 
ceive you with vain words : for, for these things the wrath of God shall 
come upon the children of disobedience,' Eph. v. 6. ' Be not deceived.' 

As every particular sin hath its particular colour, so there are general 
pretexts for general sins, whereby many souls are deceived. I find this 
doctrine, though plain, so necessary, that I must be bold to pursue it. 
You may easily forgive aU good faults. There are seven general pleas 
for sin : — 

First, Predestination is pleaded. If I be written to life, I may do this ; 



Gal. VI. 7.] man's seed-time and hakvest. 365 

for many are saved that have done worse. If not, were my life never so 
strict, hell appointed is not to be avoided. These men look to the top of 
the ladder, but not to the foot. God ordains not men to jump to heaven, 
bnt to climb thither by prescribed degrees. Non ]Kr saltum, sed scansum. 
Qui ordina/vit finem, ordinavit media ad finem, — He that decreed the end, 
decreed also the means that conduce to it. If thou take liberty to sin, this 
is none of the way. Peter describes the rounds of this ladder : ' Faith, virtue, 
knowledge, temperance, jjatience, godliness, charity,' 2 Pet. L G. Thou runnest 
a contraiy course, in the wdld paths of unbelief, profaneness, ignorance, riot, 
impatience, impiety, malice ; this is none of the way. These are the rounds 
of a ladder that goes downward to hell. God's predestination est multis 
causa standi, nemini labendi,''^ — helps many to stand, pusheth none down. 
Look thou to the way, let God alone with the end. Believe, repent, amend, 
and thou hast God's promise to be saved. ' Be not deceived ; God is not 
mocked.' 

Secondly, It is God's will I should do this wickedness • he saw it, and 
might have prevented it. It is unjust to damn a man for that he wiUs him 
to do. 

Ans. — This is a blasphemous and most sacrilegious cavil. Where did 
God ever will thee • to be, to swear, to opi^ress, to adulterise ? His will is 
his word ; and where findest thou his word commanding sin 1 And shall 
God's prescience make him guilty of thy evil ? Then must thy memory 
make thee guUty of other men's evil. ' As thou by thy memory dost not 
cause those things to have been done that are past ; so God by his fore- 
knowledge doth not cause those things to be done which are to come.'t 

Thirdly, Ignorance is pleaded : I knew not the deed to be evil ; or if evil, 
not so dangerous. Indeed ignorance may make a sin minus, not nullum ; a 
less sin, but not no sin. ' I obtained mercy, because I did it ignorantly in 
unbelief,' saith our Apostle, 1 Tim. i. 13. And, feccata scientium peccatis 
ignorantium prccponuntiir,'^ — The sins of them that know are more heinous 
than the sins of them that know not. But if thou hadst no other sin, thy 
ignorance is enough to condemn thee ; for thou art bound to Imow. Qtii ea 
quce sunt Domini nesciunt, d, Domino nesciuntur,\ — They that wUl not know 
the Lord, the Lord will not know them. But I speak to you that may 
know ; your ignorance is affected. ' Some of you have not the knowledge of 
God : I speak this to your shame,' 1 Cor. xv. 34. Midli ut liherius peccar- 
ent, Uhenter ignorant, || — Many, that they may sin the more securely, are 
ignorant wilfully. Thus you may go blindfold to hell. ' Be not deceived ; 
God is not mocked.' 

Fourthly, A fourth saith, I have many good deeds to weigh with my evils. 
Lideed I am a usurer, an adulterer, a swearer ; but I keep a good house, I 
give alms ; and I will do more when I am dead. Indeed these are good 
works ; bona accipientibus, non fadentibus, — good to the receivers, not to 
the givers. So a man may be born for the good of many, not for his own. 
Tliey write that the pyramids of Egypt were built for that great Pharaoh's 
tomb ; but the Red Sea disappointed him. ISIany think by good works to 
build up a heaven for themselves ; but leading unsanctified lives, hell prevents 
their purpose. And such a man as robs many hundreds to relieve some, 
may at last for his charity go to the devil. The Papists indeed stand ex- 

* Aug. de Prccdest. Saiictonim. 

+ ' Sicut tu memoria tu.a non cogis facta esse, qutc sunt prjeterita : sic Deus prsescientia 
sua non cogit facienda, quaj sunt futura.' — Aug. cic Liber. Arhitr., lib. iii. 

X Aug. § Greg, in Pastoral, lib. i., cap. 1. || Bern, in 11 Grad. Humil. 



3CG man's seed-time and harvest. [Seemon XLVL 

tremely for building of abbeys, colleges for Jesuits, and augmenting the re- 
venues of monasteries, that masses and dirges may be sung for their souls; 
they give full absolution to such a man, and seal him a general acquit- 
tance of all his sins. They make the besotted laity, especially some rich 
burgher, believe, that without any more ado, it is impossible for a man to be 
damned that lives in such a profession ; and, which is strange, here they 
equivocate truly, so long as a man lives in it ; but if he dies in it, there is 
the danger. But we know the person must be justified, or else the work is 
not sanctified. ' Be not deceived ; God is not mocked.' 

Fifthly, But say some, God is merciful. Comfortable truth : else woe, 
woe to miserable man ! But shall God shew mercy to those that abuse his 
mercy? He will not be so merciful to thee, as to be unjust to himself. God 
will be just; go thou on and perish. God sheweth mercy to the relenting, not 
to the railing, thief. Wouldst thou have him merciful to thee, that art un- 
merciful to him, to thyself? Misericordia amplectenti, non tergiversanii 
datur. They that will lead a wicked life, sub spe misericordice, in hope of 
mercy, shall meet with a fearful death, suh terror e justitioe, in the horror 
of justice. Kiss the mercy of God, abuse it not. Where is prcesumptio 
Venice, will follow consumptio personce, — a presuming of favour shall be 
l^unished with a consuming wrath. ' Be not deceived,' &c. 

Sixthly, Others allege, Christ died for our sms, and his satisfaction is of 
infinite price. This is the door of hope, from which the profanest wretch 
is angry to be driven. The most presumptuous sinner flatters his soul with 
this comfort ; as if the gates of heaven were now set open, and he might 
enter with all his iniquities on his back Indeed there is no want in Christ ; 
but is there none in thee? In him is 'plenteous redemption;' but how if 
in thee there be scarce faith ? Whatsoever Christ is, what art thou ? ' God 
.so loved the world, that he gave his only-begotten Son,' John iii. 16. He 
did not let, or lend, or sell, but give; not an angel, nor a servant, but a Son; 
not another's, but his oivn; not his adoptive, but natural, his begotten Son; 
not one of many, but his o«Zy-begotten Son. Many degrees of love ; but 
what of all this ? ' That whosoever believeth on him should not perish, but 
have everlasting life.' But thou hast no faith, therefore no privilege by this 
gift, 'I am the good shepherd,' saith Christ, John x. 11. Why? 'I give 
my life.' But for whom ? ' For my sheep.' Not for lustful goats, or covet- 
ous hogs, or oppressing tigers. If thou be such, here is no more mercy for 
thee than if there were no Saviour. If there be no careful observation of 
the law, there is no conservation by the gospel. No good life, no good 
faith ; no good faith, no Christ. ' Be not deceived; God is not mocked.' 

Seventhly, Well, yet repentance makes all even wheresoever it comes ; or 
God is not so good as his word. Yes, God wUl be so good as his promise ; 
but here is the doubt, whether thou wait be so good as thy pui-pose. Thou 
canst charge God no further than to forgive thee repenting ; not to give 
thee repentance sinning. Promisit Deus 2]oe7iitenti veniam, non 2}ecca7iti 
pcenitentiam, — He hath made a promise to repentance, not of repentance. 
This is God's treasure : what is the reason the malefactor went from the 
cross to heaven ? Dedit poenitentiavi, qui dedit et paradisum, — God gave 
him repentance, that also gave him paradise. Art thou sure God wiU put 
this alms into thy polluted hand ? It is dangerous venturing the soul on 
such an uncertainty. He that sins that he may repent, is like one that sur- 
feits that he may take physic. And whether this physic will work on a 
dead heart is a perilous fear. Alas ! what tears are in flint ? what remorse 
in a benumbed conscience ? Tutum est poenitenda non committere, cerium 



Gal. YI. 7.] man's seed-time and harvest. 3G7 

non est commissa dejlere, — It is safe not to do what thou laayest repent ; it 
is not certain to repent what thou hast done. It is the fashion of many to 
send repentance afore to threescore : but if they live to those years, they do 
not then overtake it, but drive it before them still. 'Be not deceived; God 
is not mocked.' 

You see now what trust is in colours : how easily you may deceive your- 
selves, how unpossibly mock God. Leave then excuses to the wicked, that 
will be guilty, and God shall not know of it. Bernard reckons up their mitiga- 
tions : Non feci, kc* — ' I have not done it ; or if I have done, yet not done 
evil : or if evil, yet not very evil ; or if very evil, yet not with an evil mind ; 
or if with an evil mind, yet by others' evil persuasion.' ' Be not deceived ; 
God is not mocked.' If we ciy with that servant, ' Have patience, and I 
will pay thee all ;' the Lord may forbear in mercy. But if we wrangle, ' I 
owe nothing; and God is too hasty to caU me from my pleasures;' he will 
require the uttermost farthing. 

2. I have held you long in this dissuasive part of the caution. The per- 
suasive was also much included in it, and therefore I Avill but touch it. 

' God is not mocked.' God is often in the Scripture called the ' searcher 
of the heart.' Jer. xvii. 9, 'The heart is deceitful above all things, and 
desperately wicked : who can know it ]' Who '] E(jo Dominus, — ' I the 
Lord know the heart.' So Solomon in his prayer : 2 Chron. vL 30, ' Thou 
only knowest the hearts of all the children of men.' So the apostles abou>t 
the election of one in Judas's room : ' Thou, Lord, which knowest the hearts 
of all men,' Acts i. 24. Now, he that knows the heart cannot be mocked. 
It is hard to beguUe the eye of man looking on us ; how much more to 
deceive the eye of God looking in us ! Therefore, q^iood non audes facere 
aspiciente conservo, hoc ne cogites inspiciente Deo. 

How vain a thing then is it to be a hypocrite, as if God had not a win- 
dow in the heart to discern it ! Hypocrites, saith Augustine, have Chris- 
tianum nomen ad judicium, non ad remedium,\ — the name of Christians to 
their condemnation, not comfort. Their words are like an echo ; they answer 
God's call, but never come at him. Good company they will admit, to better 
their credit, not their conscience. Like crafty apothecaries, they have one 
thing written in their papers and marks, and another thing in their boxes. 
But because every man is as hasty to condemn a hypocrite as David was to 
condemn the oppressor in the parable, 2 Sam. xii. 5, when the Tu es homo 
lies in his own bosom, I will touch two or three particulars. 

If we look into Popery, we shall find it universally a professed study to 
mock God. They make show, by their abundant prayers, of an abundant 
zeal ; when (as if God saw not the heart) they think the work done is suffi- 
cient. Those 

' Qui filo insertis numerant sua murmura baccis,' 

keep number and tale ; no matter with what mind : no, nor yet to whom, 
whether to this angel or that saint ; to our Lord, or to our Lady. Yea, it is 
recorded that the Papists in Scotland (about Henry the Eighth's time of 
England) used to say the Lord's prayer to saints;:}: insomuch that when a 
little knowledge came into some men's hearts of this absurdity, there arose 
great schism. And one Friar Toitis was gotten to make a sermon, that the 
Paiernoiter might be said to sainLs. So were the people divided, that it 

* ' Non feci ; si feci, non male feci ; si male feci, non multum male ; si multum 
male, non mala iuteutione; si mala intentione, tanien alieiia persuasione.' — Ber. Tract, 
dc Grad. Humii, grad. 8. t De Temp., 215. J Foxe, Martyrol. 



368 man's seed-time and harvest. [Sermon XLVI. 

was a common question : ' To whom say you your Paternoster ? ' Call you 
these zealous prayers ? 'Be not deceived; God is not mocked.' 

As much might be said for their unclean celibate. Their single life makes 
show of great pureness, as if their adulteries, sodomitry, unnatural brothelry, 
unmatchable uncleannesses, were not known. They ostent their chastity, 
when urbs est jam tota lupanar. What would they but mock God 1 

No less for their fastings. How deadly a sin is it to eat flesh on a Friday ! 
yet it is no sin with them to be drunk on a Friday. A poor labourer ploughs 
aU day, at night refresheth himself with a morsel of bacon : he is a heretic. 
A gallant gentleman hawks all day, at night sits down to his variety of 
fishes, curious wines, possets, junkets : oh, he is a good Catholic. A hypo- 
crite he is rather. Famam qucerunt ahstinentice in deliciis, — They seek the 
credit of temperance among full tables, full pots. Famam qimrunt, but 
famem fugiunt, — They desire praise, but they refuse hunger. But ' God is 
not mocked.' 

For ourselves. If there be any here (because my text depends on that 
occasion) that robs his minister of temporal food, and yet makes show to 
hunger after his spiritual food ; though he may cozen man unseen, either 
by his gTeatness or craftiness, let him know that ' God is not mocked.' 

If there be any fraudulent debtor, that deceives his brother of his goods, 
then flatters his conscience that the merits of Christ shall acquit him ; so 
packs aU upon Christ, let him pay it ; let him know that ' God is not mocked.' 
The blood of Christ was not shed to pay men's debts, but God's debts. It 
hath virtue enough ; but no such direction. Thou injurest Christ to lay 
such reckonings on him. No ; Vende, solve, vive de reliquo, — ' Sell that thou 
hast, pay that thou owest, live of that thou reservest,' 2 Kings iv. 7. 

If there be any usurer, that deals altogether in letting out ; that lets out 
his money to men, his time to Mammon, his body to pining, his mind to 
repining, his soul to Satan ; though he comes to the church, and sits out a 
sermon, let him know that his mind is then bound to his obligations ; and 
he creeps into the temple for the same end the serpent crept into paradise. 
Wretched men that are bound to his mercy ! for, like a common hackney 
jade, he will not bear them one hour past his day. But let him know, ' God 
is not mocked.' 

If there be any oppressor, that comes to church in the shape of knight or 
gentleman, and thinks to cover all his exactions of his poor tenants, all his 
wringings of his neighbours, with going three or four miles to a sermon ; let 
him know that ' God is not mocked.' He prefers mercy before sacrifice, and 
would not have thy profession countenance thy evil deeds, but thy good deeds 
commend thy profession. 

Baldwin, an archbishop of Canterbury, boasted often that he never ate 
flesh in his life.* To whom a poor lean widow replied that he said false ; 
for he had eaten up her flesh. He demands how. She replies, by taking 
away her cow. Never pretend your earnest zeal, fasting or praying, or tra- 
velling to sermons, when you devour widows' houses, enclose commons, and 
so eat up the very flesh of the poor. 

If there be any that allows sometimes the church his body, when the Pope 
always hath his heart ; who, though he be in domo Dei, in God's house, is 
2:>ro domo Antichristi, is for Antichrist's kitchen ; or that keeps a lady at 
home that wiU not come two furlongs to church, whereas our Lady travelled 
as far as Jerusalem, Luke ii. 41 ; who must needs be a Papist because her 
grandam was so, and grows sick if you but talk of the communion; and aU 

* Act. and Monum. 



Gal. YI. 7.] man's seed-time and harvest. 3G9 

this to save his lands on earth, though he lose his land in paradise : let him 
know, ' God is not mocked.' 

If there be any here that hath given no religion yet a full persuaded 
place in his heart, but because he sees divers shadows, resolves on no sub- 
stance ; and is like the bat, that hath both wings and teeth, and so is neither 
a bird nor a beast : his mind being like a pull" of wind, between two re- 
ligions, as that between two doors, ever whistling. Protestants, he says, be- 
lieve well, Puritans say well, and Papists do well ; but till they all agree in 
one, he will be none of them all. To quit him in his own fantasy, let him 
then take from the one good faith, from the other good words, and from the 
last good works, and he may be made a very good Christian. But why 
then comes he to church 1 By the mere command of the positive law ; as 
he comes to the assizes when he is warned of a jury. But let him not be 
deceived ; ' God is not mocked.' 

If there be any luxurious, that serves God in the temple, his flesh in the 
chamber ; any covetous, that, as if his soul was divisible, strives to serve two 
masters, though he doth it diversely — God with his art, the world with his 
heart ; if any blasphemer, that here sings psalms, and abroad howls oaths and 
curses — ' If any man among you seem to be religious, and bridleth not his 
tongue, but deceiveth his own heart, that man's religion is in vain,' James i. 
2G; if any seem xus/w dovhsuovrss, when they are xahuj douXsuovn;, servers of 
the Lord, when they are observers of the time : let them know to their 
horror, non deluditur Deus, ' God is not mocked.' 

Gold cannot hide a rotten post from God's eye. If men will be humiles 
sine despectu, and jiauperes sine defedu* he sees it. Hypocrisy is like a 
burning fever, which drinks fervent heat out of cold drink. The h}^)ocrite 
is nothing else but a player on this world's stage ; the villain's part is his, 
and all his care is to play it handsomely and cleanly. He maliceth any man 
that would take his part from him : not unlike to him that being requested 
to lend his clothes to represent a part in a comedy, answered, No ; he would 
have nobody play the fool in his clothes but himself. He thinks to cozen 
all the world with the opinion of his purity ; but there is one above sees 
him. ' God is not mocked.' 

11. I have ended the caution ; let us come to the reason : ' For whatso- 
ever a man soweth, that shall he also reap ;' wherein observe — 1. The man- 
ner ; 2. The matter. 

1. In the manner there is a twofold generalitj^, of the thing and the 
person. There is a 'whatsoever' and a 'whosoever;' for the whole speech 
is indefinite. 

(1.) The person is indefinite : 'a man,' any man, every man. This is the 
first generality. For country, be he Jew or Gentile, Turk or Christian; for 
degree, high or low, prince or subject, the greatest lord or the basest groom ; 
for estate,, be they rich or poor, the wealthiest burgher or the wretchedest 
beggar ; for sex, be they male or female ; for condition, be they bond oi 
free. * What a man,' any man, * sows,' ckc. 

(2.) The thing is indefinite : ' whatsoever.' This is the other generality. 
Be it good or evil, blessing or cursing, charity or injury, equity or iniquity, 
truth or hypocri.sy, deceit or honesty. ' Whatsoever a man soweth,' &c. EvU is 
of the flesh : and, ver. 8, * He that soweth to his flesh shall of the flesh reap 
corruption;' and, chap. v. 19, ' The works of the flesh are manifest : adultery,' 
&c. ; they which sow such seed ' shall not inherit the kingdom of God.' Good 
is of the Spirit : ' And he which soweth to the Spirit shall of the Spirit reap 

* Beru. 
VOL. II. 2 A 



370 man's seed-time and harvest. [Sermon XLVI. 

life everlasting;' cliap. v. 22, ' The fruit of the Spirit is love, joy, peace,' &c,; 
and ' to those that walk after this Spirit there is no condemnation,' Rom. 
viii. 1. 'Whatsoever.' There are no more sorts of men but good and evil; 
nor more sorts of ends than jpcena et 'prcemium, reward and punishment. 
Therefore whatsoever whosoever soweth, the same shall he also reap. 

2. You see the manner. In the matter we must also consider two things 
— a seeding and a harvest. ' Whatsoever a man soweth ' in his seed-time, 
' that shaU he also reap ' in his harvest. They that sow grace shall reap 
glory ; they that sow corruption must reap confusion. 

To begin with the wicked : he that sows evil shall reap evil ; he that 
soweth malum culpce, the evil of sin, shall reap malum poence, the evil of 
punishment. So Eliphaz told Job that he had seen. Job iv. 8, ' they that 
plough iniquity, and sow vrickedness, reap the same.' 

And that either in kind or quality, proportion or quantity. In kind, the 
very same that he did to others shall be done to him ; or in proportion, a 
measure answerable to it. So he shall reap what he hath sown, in quality 
or in quantity ; either in portion the same, or in proportion the like. 

(1.) In kind. The prophet cursing Edom and Babel, saith thus, Ps. 
cxxxvii. 8, ' O daughter of Babylon, happy shall he be that rewardeth thee as 
thou hast served us.' The original is, ' that recompenseth to thee thy deed 
which thou didst to us.' So Zion rejoiceth over Edom: Obad., ver. 15, 'As 
thou hast done, it shall be done to thee; thy reward shall return upon 
thine own head.' So the Lord to Mount Seir : Ezek. xxxv. 15, 'As thou 
didst rejoice at the inheritance of the house of Israel when it was desolate, so 
will I do unto thee : thou shalt be desolate, O Mount Seir.' Yea, ver. 14, 
' When the whole earth rejoiceth, I will make thee desolate.' Prov. i.. 
Wisdom crieth, fools laugh ; therefore saith she, ' I wiU also laugh at your 
calamity; I will mock when your fear cometh.' This is, ver. 31, 'to be 
filled with their own devices, to eat the finit of their own way,' to reap of 
their own sowing. 

Thus was God's law : ' Eye for eye, tooth for tooth; ' lex talionis; ' blood 
for blood.' So Abel's blood spilt on the earth cries for the blood of Cain, 
that runs in his murderous veins. Nature is offended and must be pacified ; 
and no pacification can wash the land from blood, but their blood that shed 
it. Justice must cause them that have sowed blood to reap blood. The 
example of Adoni-bezek is most observable, Judges i. Judah and Simeon, 
warring against the Canaanites, surprised Adoni-bezek, and cut off his 
thumbs and his great toes. And Adoni-bezek said, ' Threescore and ten 
kings, having their thumbs and their great toes cut off, gathered their meat 
under my table : as I have done, so God hath requited me.' 

Thus is wickedness recompensed suo genere, in its own kind. So often 
the transgressor is against the transgressor, the thief robs the thief, 2)roditoris 
proditor; as in Eome many unchristened emperors, and many christened 
popes, by blood and treason got the sovereignty, and by blood and treason 
lost it. EvU. men drink of their own brewing, are scourged with their own 
rod, drowned in the pit which they digged for others; as Haman was 
hanged on his own gallows, PerUlus tormented in his own engine. iVec 
enim lex justior xdla est ; quam neds artifices arte perire sna. Thus they 
reap in kind. Now — 

(2.) In proportion. The punishment is apted to the quality of the sin. 
Adam at first did eat in wantonness ; Adam shall therefore eat in pain. He 
excuseth his offence vsdth a bold forehead ; therefore in the sweat of his fore- 
head he shaU eat his bread. The woman's eye lusted ; therefore in her eye 



Gal. VI. 7.] man's seed-time and harvest. 371 

tears. She longed then against grace ; she shall long now against nature. 
She overruled her husband before ; he shall overrule her now. Man hath 
the pre-eminence, and 'her desire shall be subject to him,' — should be, 
though in all it is not ; but lightly, when Eve overrules Adam, the devil is 
in the business. 

To trace along the passages of Holy Scriptures in this point — about pro- 
portion. The ambition of Babel-builders was punished with ridiculousness. 
Ham offending against natural reverence was damned to servitude. As it 
was but an easy judgment upon Henricus the Fifth, emperor of Germany, 
that had deposed his natural father, to have no natural son. Sodom was 
burned with fire unnatural, that had burned with lusts unnatural. Lot's 
wife abusing her sense, lost her sense ; became a senseless pillar. She would 
look back, therefore she shall not look forward ; she turned before, therefore 
now shall not stir ; tchi respexit, ibi remansit. 

Thus Absalom's folly was the recompense of David's adultery. He had 
slain Uriah with the sword, and the sword shall not depart from his house. 
Solomon divides God's kingdom ; his own kingdom shall be divided. Be- 
cause Pharaoh drowned the male children of the Hebrews in a river, Exod. 
i. 22, himself and the Egyptian host shall be drowned in a Red Sea, chap, 
xiv. Dives would not give Lazarus a crumb ; Lazarus shall not bring Dives 
a drop. Dedderavit guttam, qui non declit micam* There is fit proportion 
betwixt a crumb of bread and a drop of water. The tongue of that rich 
man, that had consumed so much belly-cheer, and turned down so many 
tuns of wine, shall not now procure one pot of water, not a handful, not a 
drop. Li his tongue he sinned ; in his tongue he is tormented. Judas was 
the instrument of his Master's death ; Judas shall be the instrument of his 
own death. Insolent Bajazet vowed to imprison conquered Tamerlane in a 
cage of iron, and to carry him up and down the world in triumph ; but 
Tamerlane conquering that Turk, triumphed over him just in the same 
fashion. Those two monsters of the age, Pope Alexander the Sixth and his 
darling Borgias, that had bathed their hands in so much blood, were at last, 
by the error of a cup-bearer, poisoned themselves out of those very bottles 
wherewith they would have poisoned the cardinals. Behold the proportion : 
punishments respondent to the sins. 

Here is sufficient cause to make the wicked tremble : God hath propor- 
tioned out a judgment for their sins. !Man by his wickedness cuts out a 
garment of confusion for his own back. I know that this kind of punishing 
is not always executed in this world, God's temporal judgments are (like 
our quarter-sessions) kept here and there. Some, much, yea, most, is re- 
served for another world. If all sin were punished here, we should look no 
further. But ' Tophet is ordained of old : the pUe thereof is fire and much 
wood ; the breath of the Lord, Uke a stream of brimstone, doth kindle it,' Isa. 
XXX. 33. If no sin were punished here, man would not believe God's power. 
But some is : 'So that a man shall say, VerUy there is a reward for the 
righteous ; verily there is a God that judgeth in the earth,' Ps. Iviii. 11. 

Think of that lower future place, ye wicked, and the heavy proportion 
tha't must there be measured you. Here you have sown in your seed-time ; 
there you must reap your harvest. Let the idolater think of this : he hath 
thrust God out of his throne ; God will thrust him out of his kingdom. The 
drunkard that abuseth so much wine must there want a little water. The 
usurer shall be there bound faster with the bonds of torment than he hath 
formerly bound poor men with his obligations. The covetous, that had no 

* Aug. 



372 man's seed-time and harvest. [Sermon XLYI. 

pity, shall not be pitied : ' Ho shall have judgment without mercy that hath 
shewed no mercy,' James ii. 1 3. The lustful shall burn with a new fire ; the 
malicious shall find no further cause of envy. V(^ ridentibus; they that 
laughed shall now weep ; and that as Rachel, for their joys, never to be com- 
forted. ' He that soweth iniquity shall reap vanity,' Prov. xxii. 8. 

I list not to enter discourse of those infernal horrors. I may say with the 
poet, If I had a hundred tongues, and a voice of iron, 

'Non 
Omnia poenarum percurrere nomina possim,' — 

I could not run through the names of those endless torments. It is a fear- 
ful place : God send us all never to know more of it than by hearsay ! 
Where spirits are the tormentors, damnation the fire, the breath of an offended 
God the bellows, shrieking and gnashing of teeth the music, the effect of im- 
patient fury ; and all these terrors perfected by their eternity. We com- 
monly say in misery, If it were not for hope, the heart would burst ; here is 
no hope, and yet the heart must hold. The wretchedness is, it cannot burst. 
Poence gehennales torquent, non extorquent : puniunt, non Jiniunt corpora* 
It is called by Augustine, Mors sine morte, finis sine fine, defedus sine de- 
fectu.f 

But some will say, Your text speaks of proportion : how can eternal ven- 
geance be proportionable to a momentary offence 1 Yes ; first, an infinite 
God is offended, and a finite man is the offender. Because he cannot be 
capable of an infinite wrath at once, he must have it in eternity ; the short 
dimensions of his essence cannot answer so infinite justice but in the long 
extension of his punishment ; what wants in place must be supplied in 
time. Christ indeed suffered enough in a short time, because he was infi- 
nite ; man cannot do so, and therefore must be for ever in suffering. Secondly, 
he that delights in sin desires it may ahvays continue : and velle pecca- 
tum, est peccatum, — so that an infinite desire must needs have an infinite 
punishment. Qui moritur sine poenitentia, si seviper vivei'et, semper pec- 
caret, — He that dies without repentance, if he should ever live, would 
ever sin. So Gregory : It is God's just judgment, ut nunquam mortuus 
careat supplicio, qui nunquam vivus voluit carer e peccato,'^ — that the dead 
should have eternal punishment, who Kving would have been eternally 
wicked; ut nuUus detur iniquo terminus idtionis ; qui quamdiu valuit, 
habere noluit te-)ini7mm criminis, — that no end should be allowed to his 
vengeance, that would have allowed himself no end of wickedness. As the 
good man, if he should ever live, would ever do well. If thou wilt therefore 
offend i7i oeterno tuo, God must punish in a^terno suo. Thy injustice would 
put no date to thy sins ; God's justice shall set no date to thy sufferings. 
' Thus ye have ploughed wickedness, and ye have reaped iniquity,' Hos. x. 13. 

You see the wicked's seeding and harvest : God keep us from sowing 
such seed, that we may never reap such a crop ! The godly have also their 
seeding and their harvest. All their sowing may be distinguished into piety 
towards God, and charity towards men. 

(1.) For piety. They sow in faith ; and God will bless that seed : it shall 
grow up to heaven, for it is sown in the side of Jesus Christ who is in 
heaven. ' He that beUeveth on God ; ' there is the seed : ' shall have ever- 
lasting life,' John v. 24 ; there is the harvest. Qui credit quod non videt, 
videbit quod credit, — He that believes what he doth not see ; there is the 
seed : shall one day see what he hath believed ; there is the harvest. 

* Prosper. t De Spiiitu et Anima, cap. 56. % lu Moral. 



Gal. YI. 7.] man's seed-time and harvest. 373 

They sow in obedience : this is also a blessed seed, that will not fail to 
prosper wheresoever it is cast. ' If ye keep my commandments ; ' there is the 
seed : 'ye shall abide in my love,' John xv. 10 ; there is the harvest. Kom. 
\\. 22, 'Ye are the servants to God, and have your fruit imto holiness j ' 
there is the solving ; ' and the end everlasting life ; ' there is the reaping. 
Obedientia in terris, regnahit in ccelis. — He that serves God on earth, and 
sows the seed of obedience, shall in heaven reap the harvest of a kingdom. 

They sow in repentance : and this seed must needs grow up to blessed- 
ness. Ps. cxxvi. 5, 'They that sow in tears shall reap in joy. He that 
gocth forth and weepeth, bearing precious seed ; ' there is the sowing : ' shall 
doubtless come again with rejoicing, bringing his sheaves with him ;' there 
is the harvest. Many saints have now reaped this crop in heaven, that 
sowed their seed in tears. David, Mary Magdalene, Peter ; as if they had 
made good the proverb, ' No coming to heaven with dry eyes.' Thus 
nature and God diflfer in their proceedings. To have a good crop on earth, 
we desire a fair seed-time ; but here a wet time of sowing shall bring the 
best har\'est in the barn of heaven. ' Blessed are they that mourn ; ' there 
is the seeding : ' for they shall be comforted,' Matt. v. 4 ; there is the harvest. 
Lastly, they sow in renouncing of the world, and adherence to Christ : 
and they reap a great harvest. ' Behold,' saith Peter to Christ, ' we have 
forsaken all and followed thee,' Matt. xix. 27 ; there is the seeding. ' What 
shall we have therefore 1 ' What ] ' You shall sit on twelve thrones, judg- 
ing the twelve tribes of Israel,' ver. 28, 29 ; all that you have lost shall be 
centupled to you : and you ' shall inherit everlasting life;' there is the harvest. 
* Sow to yourselves in righteousness, and reap in mercy,' Hos, x. 12. 

(2.) For charity. He that sows this seed shall be sure of a plentiful 
crop. ' Whosoever shall give to drink to one of these little ones a cup of 
cold water only ' — a little refreshing — ' in the name of a disciple ; verily I say 
unto you, he shall in no wise lose his reward,' ^latt. x. 42. But if he that 
giveth a little shall be thus recompensed, then ' he that soweth bountifully 
shall reap bountifully,' 2 Cor. ix, 6. Therefore sparse abroad with a fuU hand, 
like a seedsman in a broad field, without fear. Doth any think he shall lose 
by his charity ? No worldling, when he sows his seed, thinks he shall lose 
his seed ; he hopes for increase at harvest. Darest thou trust the ground, 
and not God ? Sure God is a better paymaster than the earth : grace doth 
give a larger recompense than nature. Below, thou mayest receive forty 
grains for one ; but in heaven, (by the promise of Christ,) a hundred-fold : a 
' measure heapen, and shaken, and thrust together, and yet running over, 
' Blessed is he that considereth the poor ;' there is the seeding : ' the Lord 
shall deliver him in the time of trouble,' Ps. xli. 1 ; there is the harvest. Is 
this all \ No ; ]\Iatt. xxv. 35, ' Ye fed me when I was hungry, and gave me 
drink thirsty,' comforted me in misery ; there is the sowing. Venite heati, 
' Come, ye blessed of my Father, inherit the kingdom prepared for you ; ' 
there is the harvest. I shut up tliis pohit with the Apostle's blessing : 
' Now he that ministereth seed to the sower, both minister bread for your 
food, and multiply your seed sown, and increase the fruits of your righteous- 
ness,' 2 Cor. ix. 10. God send you a good harvest ! 

I conclude. ' Whatsoever a man soweth, that shall he also reap.' Oh 
that this text might be true upon all us at this time ! The Lord hath sown 
the seed of his gosftel ; oh that he might reap your souls to his glory ! But 
shall we hope for that which the prophets found not ? ' I have laboured in 
vain, I have spent my strength for nought,' saith Isaiah, chap. xlix. 4. Nor 
the apostles ] ' I have fished all night, and caught nothing,' saith Peter. 



374 man's seed-time and harvest. [Sermon XLVI. 

No, nor Christ himself, ' who spake as never man spake ? ' Yet himself 
teUeth us. Matt, xiii., that of four sorts of ground wherein the seed was 
sown, three were barren, and returned no fruit. Alas, how much seed is 
sown among thorns, rocks, and highway grounds ! You come to receive this 
seed, but it fructifies not. You bring forth hedge-fruit, like the heathen ; 
scarce so good. We hear often, and as often forget. 

Yet still, beloved, this text shaU be true. God hath sown, and he will 
reap : sown his word, and will reap his glory. His glory, either in your in- 
struction or destruction, conversion or conviction, life or death. Oh, why 
should that be to your horror that is meant to your comforts ! Turn not 
that to your desolation which God sends to your consolation. Pray you 
then with me, every one to the Lord, that this seed now sovra may bring 
forth fruit in us all, — in some thirty, in some sixty, in some a hundred-fold, — 
to the glory of his holy name, and the eternal salvation of our souls through. 
Jesus Christ. Amen. 



SPIEITITAL ETE-SALVE; 

OR, 

THE BENEFIT OF ILLUMINATION. 



The eyes of your understanding being enlightened, that you may Jcnow what 
is the hope of his calling, and what the riches of the glory of his inheri- 
tance in the saints. — Eph. I. 18. 

The special grace that liere Paul prays for his Ephesians is illumination. 
Wherein is described to us — I. An eye ; II. An object. The eye is spiritual, 
the object celestial; the instrument is gracious, the spectacle glorious. 
' The eye enlightened,' there is the organ ; ' the hope of God's calling, and 
the rich inheritance of the glorified saints,' there is the object. 

The eye is described by its situation and its qualification. The site is 'the 
understanding ;' the qualification is ' enlightened.' 

I. The eye is the most excellent organ of sense. St Augustine applies 
seeing to all the senses : hear and see, touch and see ; and the Psalmist 
hath, ' Taste and see how gracious the Lord is.' Other senses discern only 
things near them ; this, remote and distant objects. Some say the roimd- 
ness of the eye resembles the unity of the Deity, which is one and perfect ; 
and the triangular sight, the trinity of persons. Tiiis is too curious. Happy 
is that intellectual eye, whose object is the blessed Unity in Trinity, and 
Trinity in Unity ; whose delight is good, yea, God ! 

In a clear eye, the looker sees his owa. image ; so God, in a sanctified un- 
derstanding, sees a limited resemblance of his infinite self. And as some 
physicians say, that if looking in a sick man's eyes they see their image, 
there is hope of life ; but the want of this resultance is held an argument of 
instant death : whereby they give themselves a prognostic sign whether the 
patient will die of that sickness or recover it, by the reflection of his eyes. 
But it is certain, if God's image be not in the understanding, i7istat mors 
animcB, the soul is in danger ; if it sliine there, there is comfort of life, yea, 
life of comfort. Hence it is that the ' god of this world ' doth so strive to 
' blind the minds of them that believe not,' ne imago Dei, &c., ' that the 
light of the glorious gospel of Christ, who is the image of God, should not 
shine into them,' 2 Cor. iv. 4, 



376 SPIRITUAL EYE-SALVE. [SeEMON XLVII. 

God liath set two lids to defend the corporal eye from annoyances. So 
he hath given the understanding dims jmlpehras, faith and hope, to shelter 
it. For the eye is not more tender to the body than the understanding is 
to the soul. And therefore Satan seeks by all means to hurt it, either by 
offering it violent blows, which the ' shield of faith ' bears off, or by throw- 
ing dust into it, — ' gifts blind the eyes,' — which the other lid of hope for bet- 
ter riches keeps out. 

1. The situation of this spiritual eye is in the soul. God, framing man's 
soul, planted in it two faculties : the superior, that is the understanding, 
which perceiveth and judgeth ; the inferior, that is the will, which being in- 
formed of the other, accordingly follows or flies, chooseth or refuseth. The 
Scripture, favouring the simplest capacity, compares these two powers of the 
soul to two known parts of the body : the understanding to the eye, the 
affections to the foot — the eye directing, the foot walking. Every man is 
naturally born blind and lame : as Zedekiah, captivated to the king of 
Babylon ; first they ' put out his eyes,' 2 Kings xxv. 7, and then they lamed 
his feet with fetters of brass. So is eveiy man by nature, and therefore 
easily made a slave to the king of infernal Babylon, if the mercy of Christ 
should not redeem him. This consideration reacheth forth to us two uses ; 
the one of instruction, the other of reprehension : — 

Use 1. — This teacheth us to desire in the first place the enlightening of 
our eyes; and then after, the strengthening of our feet. So that sweet pro- 
phet ordereth his prayers, Ps. xxv. 4, 5 : first, ' Shew me thy ways, Lord : 
teach me thy paths ;' then, * Lead me in thy truth.' First clear my eyes, 
then enable my feet. Ps. cxix. 27, 32, ' Make me to understand the way of 
thy precepts,' and then ' I will run the way of thy commandments.' He that 
would sail safely must get a good pilot, before good rowers. Swift horses, 
without a skilful waggoner, endangers more. He that labours for feet be- 
fore he hath eyes, takes a preposterous course ; for, of the two, the lame is 
more likely to come to his journey's end than the blind. Could he run as 
swift as Hazael,* and overstrip the young hart on the mountains; yet being 
blind, he would hardly hit the way to heaven. There is but one way thither, 
bypaths mnumerable; it is a thousand to one against him that he misseth the 
right. If he be set into it, ynt there are so many blocks, rubs, obstacles put 
before him by the devil and the world, that he can no more go in the true 
way than he could discern it from the fiilse. But if a man hath eyes, there 
is hope he Avill creep to heaven, though on lame feet. He sees where Jeru- 
salem stands, and hath direction for the way ; (as travellers in scrolls : from 
such a village to such a city, &c. ;) so the word of God prescribes his jour- 
ney • from ' faith to virtue, from virtue to knowledge, from knowledge to 
temperance, from temperance to patience,' &c., 2 Pet. i. 5, till he comes to 
'enter into the everlasting kingdom of our Lord Jesus Christ,' ver. 11. 
Hence we see there is somewhat more hope of a vicious person that hath 
a good understanding, than of an utterly dark and blind soul, though he 
walks upon zealous feet. Let them know that they will come to heaven 
without eyes, when the wicked come out of heU without feet. 

Which lets us see the kind love of the Popish clergy to their people, and 
how unfeignedly they desire their going to heaven, when they pluck out 
their eyes, and send them thither. So they may grope for it, as the Sodom- 
ites did for the door of Lot's house. That which they call the ' mother of 
devotion,' ignorance, Augustine calls iiesshnam matrem, the worst mother: 
Pessimce matris ignorauiice, 2^essimce it idem duce filice sunt : scilicet falsitas, 

* Q». Asahel?— Ed. 



EpH. I. 18.] SPIRITUAL EYE-SALVE. 377 

et duhietas ; ilia miseiior, ista miserahilior ; ilia perniciosior, ista molestior^ 
— There are tvro evil daughters of the most evil mother ignorance : false- 
hood and doubting ; the former is more miserable, the latter more pitiable ; 
that more pernicious, this more troublesome. Let them that plead so im- 
petuously their religion authentical from the fathers, {nos cum patribus 
rejicimur,) read the opinion of a great father concerning a main point of their 
doctrine — ignorance. ■ Chrysostom says, Prcecedit scientia virtutis cultum, — 
Knowledge of virtue must ever go before devotion : for no man can earnestly 
affect the good he knows not ; and the evil whereof he is ignorant, he fears 
not.* So that true love to good, and hatred to evil, cannot occur to a heart 
nescient of them both. For scientia co7iscientiam divigit, conscientia scien- 
tiam perjicit, — knowledge rectifies conscience, so well as conscience perfects 
knowledge. Con must ever be in composition ; and so kindly uniting know- 
ledge to devotion, there ariseth conscience. 

If they allow not then their people eyes, they may as well lame their 
feet, and so send them like the Syrian band, instead of Dothan to Samaria. 
They say, ' This is not the way ' to heaven, ' nor is this the city ' of life : 
' follow me, and I will bring you to the man,' Jesus Christ, ' whom ye seek. 
But he led them to Samaria,' '2 Kings vi. 1 9. 

Use 2. — This reprehends a common fashion of many auditors. ^Vllen tho 
preacher begins to analyse his text, and to open the points of doctrine, to 
inform the understanding, they lend him very cold attention. That part of 
the sermon is spent in slumber, as if it concerned us not. But when he 
comes to apply his conclusions, and to drive home the use of his inferences 
by application, then they begin to rouse up themselves, and lend an ear of 
diligence : as if they had only need to have their hearts warmed, and not 
to have their minds warned and enlightened with knowledge. But, alas ! 
no eyes, no salvation. Your affections are stirred in vain without a pre- 
cedent illumination of your souls. You must know to do before you cau 
do what you know. And indeed he that attends only to exhortation, and 
not to instruction, seems to build more upon man's zeal than God's word. 
Both do well together : attend to the ' doctrine,' and suffer also ' the word 
of exhortation,' that you may have both clear eyes and sound feet ; those 
which God hath joined together let no man put asunder. 

2. I come from the situation to the cjualification of this spiritual eye : 
' enlightened.' For this blessing the Apostle prays to the ' Father of lights, 
from whom comes every good and perfect gift,' James i. 17 : from him, and 
from him only, conies this grace of illumination. Man's mind is not only 
dark, but darkness, Eph. v. 8, till the Spirit of knowledge light on him, and 
lighten him. Though Zedekiah was in Nebuchadnezzar's court, that great 
monarch, newly delivered of his monstrous ambition, to whom all the glories 
and pleasures of the world came a-gossiping, yet he saw none of this pomp 
and magnificence; his eyes were wanting, 2 Kings xxv. So blind Samson 
among the merry Philistines, Judges xvi., saw none of their rich apparel, 
costly cheer, and glorious triumphs. When the natural man comes into the 
temple, among the congregation of God's saints, his soul is not delighted 
with their prayers, praises, psalms, and service ; he sees no comfort, no plea- 
.sure, no content in their actions. True, he doth not, he cannot ; for his un- 
derstanding is not enlightened to see ' the hope of their calling, and the 
glorious riches ' which the Spirit of grace and consolation sheds into them. 
He sees no whit into the awful majesty of God, filling all with his glorious 

* Clirys. in Polit., lib. iii. : — ' Nemo potest fideliter appetere quod ignorat; et malum 
uisi cognitum sit, non timetur.' 



378 SPIRITUAL EYE-SALVE. [SeEMON XLVII. 

presence, and ruling all events with, liis providence ; even disposing evil to 
his glory. Nothing of the beauty, mercy, pity of his Sa\dour, sitting at the 
right hand of his Father ; not his highness being in heaven, nor yet his 
nighness to his brethren on earth. Nothing of ' Mount Sion, the city of the 
living God, the celestial Jerusalem; nor of the company of innumerable 
angels ; nor of the general assembly and company of the first-bom, which, 
are written in heaven ; not of God the Judge of all ; nor of the spirits of 
just men made perfect ; nor of Jesus. the Mediator of the new testament; 
nor the blood of sprinkling, that speaks better things than that of Abel,' 
Heb. xii. 22. 

What more than a world of happiness doth this man's eye not see ! 
Hereupon we call a mere fool a natural. The worldlings have esteemed and 
misnamed Christians God's fools ; but we know them the fools of the world. 
The greatest philosopher is but a sot to the weakest Christian ; therefore 
philosophy, unbaptized with grace, is said to be monoculate, to have but one 
eye, and that is of natural reason ; a left eye of the soul. But the Christian 
hath two eyes : the left eye of reason, whereby he may see into the secrets 
of nature as far as the philosopher ; and the right eye of faith, which the 
other wanting, cannot conceive the 'mystery of godliness,' 1 Tim. iii. 16. 
This mystery to him is but like a high candle to a blind man. God only 
then must give Solomon wisdom ; and to his father, a knowledge above his 
teachers. 'If any of you lack wisdom, let him ask of God,' James i. 5. The 
first character our forefathers taught us was Christ's cross; our first spell- 
ing lesson, ' In the name of the Father,' &c. ; to teach us that even all 
human knowledge, much more divine, is derived from God's fountain. 
There are two reasons Avhy we must all beg of God for ourselves, as Paul 
did for his Ephesians, this grace of illumination : — 

Beason 1. — Our spiritual blindness came upon us by God's just curse for 
our sins. As the Philistines put out Samson's eyes for his many mischiefs 
done them; so God on far greater cause blinded Adam, and his perpetual 
issue. He had pure and good knowledge ; but because his ambition was 
a-p-petere prohibitum, to desire that was forbidden, his punishment was perdere 
concessum, to lose that he had. Now, the same hand that laid on this penalty 
must take it off. The blind men in the gospel recovered not their sight till 
Christ came. They were as t3rpes to us, to teach us that only the Spirit 
of Christ can restore our spiritual eyes. Therefore of this Spirit are we 
counselled to ' buy eye-salve, to anoint our eyes, that we may see,' Eev. iii. 18. 

Reason 2. — ^Thls original defect is increased by actual transgressions. We 
were born ignorant, we have made ourselves blind, putting out even that re- 
maining spark of nature. We ' mind earthly things,' Phil. iii. 1 9 ; setting 
not only our ' afi'ections,' Col. iii. 2, but even fixing our whole knowledge on 
this world. And it is impossible that a man's eye should look on earth and 
heaven also at one instant. It is a rule in philosophy : Nothing receives 
anjiihing but that is empty of all other things of a contrary nature. The 
ear must be empty of all sounds, the taste of aU savours, the eye of all 
colours, before there can be entertainment given to a new object. The smell 
possessed with rue cannot scent the rose ; the taste infected with gaU imagines 
all morsels bitter; and a green glass held before the eyes presents all things 
looked on green. So if the soul's eye be taken up with the gaudy vanities 
of this pied world, it cannot discern the tilings that concern everlasting 
peace. The understanding then must be withdrawn fi*om earth that it may 
contemplate heaven. This confutes their practices that have vowed a 
monkish life, addicted to speculation and eying of heaven, yet are perpetu- 



EpH. I. 18.] SPIRITUAL EYE-SALVE. 379 

ally raking in the mud of the earth to get money, with an impossibility of re- 
conciling these two opposite objects to their eyes at once. In vam they 
lift up ceremonial eyes of a forced devotion, for the eye of tlieir heart is fixed 
downwards ; unless they have squint-eyed souls, that can look two ways at 
once. But I rather think that, like watermen, they look one way and row 
another ; for he must needs be strangely squint-eyed that can at the same 
instant fasten one of his lights on the light of glory, and the other on the 
darkness of iniquity. The riches above and below are remote things ; quo- 
Tnim dum aliud contemplatim aspicimus, aliud contemptim despicimus, — 
whereof whiles we admire the one, we vilipend the other. This blindness 
then being both hereditary to our natures, (and hereditary diseases are not 
easily cured,) and augmented by our wilful disorders, can be taken away by 
no hand but God's. ' Since the world began was it never heard that any 
man ' — not man, but God — ' opened the eyes of one that was born blind,' 
(John ix. 32,) and had iucreased this caecity by his own accessive and ex- 
cessive wickedness. 

He that would desire inspection into others' bKndness, had need of clear 
eyes himself. ' Cast out the beam in thine own eye, that thou mayest pull 
out the mote in thy brother's,' saith our Saviour. Let us take with us, then, 
the eyes of grace that we have, that we may the better look into that blind- 
ness of nature we had. There is in this blind eye diseases and defects. 
The diseases are double ; so are the defects. 

First, The diseases : — 

First, The cataract, which is a thickness drawn over the eye, and bred 
of many causes : this especially, either from the rheum of vain-glory, or 
the inflammation of malice. From this eye there is no reflection, or re- 
turning its own beams, whereby a man may contemplate himself. But 
even the optic nerves and the visory s^iirits are corrupted : the memory 
cannot revolve, nor the mind present itself, what it is ; nee in se descendere 
tentat. This dark mind is the vault where Satan keeps his seminary, and sits 
hatching a black brood of lusts. 

The means to expel this disease is to take God's law into thy hand and 
heart, and through that glass to look into thyself. 'Consider your own 
ways in your hearts,' saith the prophet Haggai, chap. i. 

' Teipsum. 
Concute : tecum liabita : te consule, die tibi quis sis.' 

Plumb deep into thy own breast : Animi tui cihyssum intra.* A man 
offends less by searching sin with too deep than with too short an instru- 
ment. Though this be, saith Anse]m,t gravis angustia, a hard exigent. 
Si me inspicio, meipsum non tolero; si non inspicio, nescio. Si video, horror ; 
si non videro, mors est, — If I look into myself, I cannot endure myself; if 
I look not, I cannot know myself. If I see mysclif, there is horror ; if I see 
not, there is death. This inspection is difiicult. Difficile est se nosse, sed 
heatum, — It is a hard, but a happy thing, to know one's self. Private sins 
are not easily spied out. Difficilius est invenire, quam interficere, as Caesar 
said of the Scythians, — It is harder to find them out than to root them out. 
Innumerable sins are in a man ; if not in actual and ripe practice, yet in 
growing seeds. Qui indidget uni vitio, amicus est omnibus, — He that is 
partially indulgent to one sin is a friend to all. It is a pains well taken to 
study thyself How sweet a rest doth that night bring whose sleep is pre- 
vented with a recognition of ourselves ! 

* laid, de Sum. Bon., lib. i. ■ t In Meditat. 



380 SPIRITUAL EYE-SALVE. [SeRMON XLVII. 

Bernard teacheth man a threefold consideration of liiniself: Quid, quis, 
quahs sit* — What by nature, who in person, what kind of man in conversa- 
tion. Which particulars, when he casteth up, he shall find in sum, himself 
a miserable sinner. Si cupis bonus fieri, primum crede quod nialus sis, — If 
thou wouldest be good, first know that thou art evil. Chrysostom ampli- 
fies this self-knowledge by teaching a man to consider what he is in him- 
self, dust and ashes ; what is within him, much wickedness ; what above 
him, an offended justice ; what below him, a burning lake ; what against 
him, Satan and sin ; what before him, vain pleasure ; what behind him, in- 
fallible death.t 

But, alas ! what is all this that hath been said of the eye, if God enlighten 
not that mental eye to see it 1 He must open our eyes to behold the ' won- 
derful things of his law.' Otherwise man's sight to these objects is but as 
oculus noctiiw ad lumen soils. Spiritual joys he cannot perceive ; and what 
he conceives of death and hell, he thinks of them senselessly like a beast, or 
desperately like a devil. If his conscience begins to wake, he sings her 
asleep again. And as in some, the fuliginous vapours arising from the lower 
parts of the body blind the eyes ; so in him the fumous evaporations of the 
flesh's lusts have caused absolute blindness. The Spirit of God, with the 
saving instrument of grace, can only take away this Ceitaract. 

Secondly, There is another disease called the pearl in the eye : a dangerous 
disease, and hereof are all worldlings sick ; for earthly riches is such a pearl 
in the eye, that they cannot see the pearl of the gospel, which the wise 
merchant sold all he had to purchase. By the distrusting and distracting 
cares of the world, this intellectual eye is not only depraved, but deprived 
of light. Affectio inundi, infedio animi, — Our souls are affected, infected 
with this contagion. We are easily inclined and declined from our supernal 
bliss, by the doting love of these transient delights. And iihi amor, ihi 
oculus, — the eye follows the heart with more diligence than a servant his 
master. Now, it is no wonder if that eye be blind which the devd hath 
daubed up with the dirt of this world ! Covetousness is an engrosser, where- 
soever it dwells ; and as it would engross the whole universe to its unsatiate 
self, so it takes up the whole soul with all the affections and desires of it. 
It gives every member and faculty press-money, and binds all their conten- 
tion to get riches. It leaves not so much as an eye for ourselves, not a 
thought for God. Quicquid de se intrinsecus agatur, oblitus est animus, dum 
extrinsecus occt/patur,X — Whiles the mind is externally busied, it forgets 
Avhat is done in itself, what shall become of itself. This pearl then must be 
cut out of the worldling's eye with the sharp knife of repentance, otherwise 
he is likely never to see heaven. For it may be well said to them, as the 
philosopher answered to some that asked him curious questions of the world, 
— whether it had a soul, whether it were round, &c., — Vos de mundo solliciti 
estis, et vestram immunditiem non curatis : You are busy examiners con- 
cerning the world, but idle neglecters of your unclean selves. 

Secondly, These are the diseases ; there is also a double defect in this 
natural eye : — 

First, It perceives only natural and external things, quce ante pedes stent,, 
— which lie at their feet ; for ' it cannot see afar off,' 2 Pet. i. 9. It beholds 
only the bark or rind, but not the inward virtue. It can perceive what thy 
riches are, thy house adorned, thy lands tilled, thy grounds stocked ; but 

* De Consid. 

t Chrys. iu Tract, de Symb., lib, xiii. :— 'Quid intra, infra, supra, contra, ante, post, 
se.' + Grep;. in Mor. 



EpH. I. IS.] SPIRITUAL EYE-SALVE. 381 

not those spiritual blessings and celestial privileges that belong to tliee as 
thou art a Christian. It judgeth the cabinet by the leather and cover, not 
by the costly jewels in it. It may see Job's outward affliction, not his in- 
ward consolation. If God swells their garners with plenteous fruits, and 
fills their bones with marrow, this they see ; but the ' hope of God's calling,' 
the comforts of the gospel, the saidng health of Jesus Christ, and the pro- 
mises of eternal life, they not see. The world is their circumference ; other 
things nee capiunt, nee cupiunt ; neque tenent manibus, nee ceniunt oculis, 
— they neither comprehend nor covet, neither hold nor behold them. 

A beast hath one kind of eye, a natural man two, a Christian three. The 
beast hath an eye of sense ; the natural man, of sense and reason ; the Chris- 
tian, of sense, of reason, and of faith. Each of these hath its several objects, 
several intentions. The eye of sense regards only sensual things ; the eye of 
reason, only sensible and natural things ; the eye of faith, spiritual, supernal, 
and supernatural things. 

The eye of sense doth not extend to intelligible things and matters of dis- 
course. Tell a brute beast of pliilosophy and the conclusions of nature, he 
understands you not. The belly of sense hath no ears for such instructions. 
Let it be fed, nourished, have the appetite delighted ; of further felicity it 
hath neither notion nor motion. Nee noseit, nee poscit. 

The eye of reason sees further than that of sense ; and hath, more than 
common sense, a rational and discursive apprehension of intelligible objects. 
For the bodies of creatures, the brutes see them as well as man, and perhaps 
some better ; but in these bodies he perceives hidden virtues, objectual to 
the scope of understanding, which the beast cannot see. I confess that many 
a man is defective in the gradual ascents of reason. Tell a rustic or mechanic 
that the sun is greater than the whole earth, or that a little star is larger 
than his cart-wheel, and he derides thy boldness, and thinks thou wouldst 
be admired for telling a lie ; though this by the eye of mature reason is 
discerned perfect truth. 

The eye of faith sees further than both the former ; for it looks into the 
* hope of our calling, and the glorious inheritance of the saints.' The Christian 
hath not only an eye of sense common with beasts, nor an eye of reason 
common with men, but also an eye of faith proper to his profession ; 
wherein he goes beyond the natural man, further than the natural man 
goes beyond the beast. The unregenerate lives all his days in a mist : he 
cannot look up to heaven, in comparison whereof that world he sees is but 
a base molehill, and himself is like a bhnd mole digging in it. Yea, in 
this very world, his own proper element, how little doth he truly perceive ! 
There is no herb or flower he treads on that he truly knows. Yea, he is a 
stranger at home, and is ignorant of what is in his own bosom. But for 
things that concern a better world he hath no insight. ' The natural man 
perceiveth not the things of the Spirit of God, for they are foolishness unto 
him ; neither can he know them, because they are spiritually discerned,' 1 Cor. 
iL 14. Those things are incredible, impossible to him, which we build our 
faiths on. Happy tlien are their ' eyes that see these things !' In matters 
of the world our simplicity moves pity or makes sport ; let it content us, 
that these losses are requited by our spiritual knowledge, seeing farther into 
better matters. That wherein we are ignorant, is transient and contemptible ; 
that which we know, is glorious and eternal. The ignorance of the former 
shall not hinder our blessedness ; the knowledge of the other shall accom- 
plish it. 

Secondly, The second defect m the eye is an insolid levity : it is roving, 



382 SPIRITUAL EYE-SALVE. [SeRMON XLVII. 

like Dinah's, and ravislied abroad ; but wants self-inspection. Two things 
exceedingly move men — similitude and example.* When men judge others 
very evU, they begin to think themselves good. Nothing doth sooner blind 
us than comparisons. He that would mount to a high opinion of his own 
worth, by comparing it to the base wickedness of another, ^^erincZe est, ac si 
quis ad claudos respiciens, siiam miretur velocitatem,\ — is like one that ob- 
serving a cripple's lameness, wonders at himself that he is so swift. The 
curious man goes abroad, et extcrius omnia co7isiderat ; qui sic interna des- 
jncitjX — and is so intentive upon foreign business that he forgets his own. 
They are common questions. Quid ille fecit, — What hath he done ? and. Quid 
ille faciei, — ' What shall he do V John xxi. 21. But not. What have I done ? 
'What shall I do that I might be saved?' Acts xvi. 30. They are like 
tailors, that have taken measure of many men, never of themselves. Such 
a man doth not smite his own bosom with the pubhcan, but breaks his 
neighbour's head with the Pharisee. It is good for a man to keep his eyes 
at home, and set them about the domestical business of his own heart ; lest 
at last omnibus notus, ignotus moritur sihi, — he that lived known to all, dies 
in ignorance of himself. 

I cannot leave this excellent organ, the eye, tUl I have shewed you two 
things : — First, The danger of spiritual blindness ; Secondly, The means to 
cure it. 

Spiritual blindness shall appear the more perilous, if we compare it with 
natural. The body's eye may be better spared than the soul's ; as to want 
the eyes of angels is far worse than to want the eyes of beasts. The want 
of corporal sight is often good, not evil : evil in the sense, and good in the 
consequence. He may the better intend heavenly things, that sees no earthly 
to draw him away. Many a man's eye hath done him hurt. ' The sons of 
God saw the daughters of ni.en,' Gen. vi. 4. David, from the roof of his 
palace, saw Bathsheba. Per oculoricvi heneficium, intrat cordis veneficium, — 
The hghtning of lust hath scorched the heart through those windows. Ma/- 
lus oculus, 7nalus animus, — An evil eye makes an evil mind. The Apostle 
speaks of ' eyes full of adultery:' it is a fearful thing to have an eye great 
with whoredom. And there be eyes full of covetousness, lusting after the 
grounds and goods of other men : as Ahab's eye was full of Naboth's vine- 
yard. But non tutum est conspicere, quod non licitum est concupiscere, — 
let not thine eye be enamoured of that which thy heart must not covet. You 
see, therefore, that sometimes the loss of corporal sight doth the soul good ; 
and the eye of faith sees the better because the eye of flesh sees not at all. 

Besides, the bodily blind feels and acknowledgeth his want of sight ; but 
the spiritually blind thinks that none have clearer eyes than himself. He 
that wants corporal eyes blesseth them that see ; this man derides and 
despiseth them. Their bUndness is therefore more dangerous, qui suam 
ignorant ignorantiam, that ' know not they are blind,' as Laodicea, Rev. iii. 
1 7. This conviction Christ gave to the Jews : ' If ye were blind, ye should 
not have sin : but now ye say. We see ; therefore your sin remaineth,' John 
ix. 41. The blind in body is commonly led either by his servant, or his 
wife, or his dog : there may be yet some respect in these guides. But the 
bhnd m sold is led by the world, which should be his servant, is his traitor ; 
or by the flesh, which should be as a wife, is his harlot ; or by the devil, 
which is a dog indeed, a crafty cur, not leading, but misleading him. He 
that is blind himself, and led by such bhnd, or rather blinding guides, how 
should he escape the rubs of transgression or the pit of destruction ! 
* Cicero de Orat., lib. iii. + Sen. X Bern. 



EpH. I. 18.] SPIRITUAL EYE-SALVE. 383 

Now the means to clear this eye is to get it a knowledge of God, of our- 
selves. That the eye may be cured, this knowledge must be procured. 
Now God must be known by his works, his Avord, and his Spirit. 

1. By his works. The book of nature teacheth the most unlearned that 
there is a Deity. This may be called natural theology. For ' his invisible 
things may be understood by his visible works,' Rom. i. 20. Prcesentemcjiie 
refert qiccelibet herba Deura, — Not a pile of grass we tread on but tells us 
there is a God. ' Ask the beasts, and they will tell thee ; the fowls of the 
air, the fishes of the sea, the earth will declare unto thee, that the hand of 
the Lord hath wrought this,' Job xii. 7, &c. When a hermit was found 
fault with that he wanted books, he answered, that there could be no want 
of books, when heaven and earth stood before his eyes. 'The heavens de- 
clare the glory of God; and the firmament sheweth liis handy work. Day 
unto day uttereth speech ; and night unto night sheweth knowledge. There 
is no speech nor language where their voice is not heard,' Ps. xix. 1-3. All 
these creatures speak God ; in whom is the act of all powers, and from whom 
the power of all acts. Whether thou have a carnal affection, filled with vanity ; 
or a curious head, filled with variety; or a Christian heart, filled with verity; 
despise not the psedagogy and manuduction of the world, leading thee to 
know God. 

2. But this book reads only to us (that ask, An sit) Beus est, that there 
is a God. If we ask further, Qais sit, Who this God is, or how to be wor- 
shipped, it cannot expound it. It brings us only, like that Athenian altar, 
Acts xvii. 23, ad ignotum Deum, — to the unknown God. We must turn 
over a new leaf, search another book, to take out this lesson. ' Search the 
Scriptures,' for they give this testimony. So Zechariah, ' Ten men out of all 
languages of the nations shall take hold of the skirt of him that is a Jew, 
saying. We will go with you, for we have heard that God is -with you,' chap, 
viii. 23. In the former, the book is the world, the school nature's light, 
the scholar man, quatenus homo, as he is man. But here the book is the 
Scripture, the school the light of grace, and the scholar Christian man, as he 
is a Christian. There was the eye of reason exercised ; here of faith. There 
was taught God in his creatures ; here God in his Christ. 

3. But this scriptural knowledge (common to the wicked) is not sufficient; 
there must be a spiritual knowledge : whereby, though he sees not more 
than is in the word, yet he sees more than they that see only the letter of 
the word. ' The anointing which you have received teacheth you all things,' 
1 John ii 27. Call we then earnestly upon the Spirit of illummation for 
this knowledge. For it is not obtained per rationem, seel per orationem, — 
not by reason, but by prayers. ' For this cause I bow my knees to the 
Father of our Lord Jesus Christ,' kc, ' that you may be able to comprehend 
with all saints what is the breadth, and length, and depth, and height ; and 
to know the love of Christ, which passeth knowledge,' Eph. iii. 18. 

Now we must learn to see ourselves ; and this self-contemplation must be 
made — 1. By a natural ; 2. By a moral; and, 3. By a spiritual glass. 

1. Natiu-ally : by looking into the constitution and composition of our own 
persons ; as Paul distinguisheth us into ' body, soul, spirit,' 1 Thess. v. 23. 
For thy body; it was not only ' fashioned beneath on the earth,' Ps. cxxxix. 
15, but of the earth. Oiu: first parents were made of the earth : of the earth 
was their meat ; of their meat their blood ; of their blood their seed ; of their 
seed our bodies. Corrupta et corrumpentia corpora, — bodies coiTupt of them- 
selves, and corrupting the souls. For thy soul ; it is a real, spiritual, invisible 
and indivisible substance, diffused by God into thy body; who by placing this 



SS4 SPIRITUAL EYE-SALVE. [SeRMON XLVII. 

soul in thy flesh, hath set thee in the midway, betwixt the bodiless spirits above 
and the mindless bodies below. This soul is preserved by neither element nor 
aliment, but by him only that made her, and to whom she resteth not till 
she returns. For thy sjjirit; it is called vinculum and vehiculum, — a bond 
and a chariot. It is a bond to unite a divine and heavenly soul to an earthly 
elementary body; both these extremes meet friendly by this tertium, a 
finnamental spirit. It is called a chariot, because it carrieth the soul's 
faculties to all organs and parts of the body, and that with wonderful speed. 

2. Morally : by considering how frequently we have transgressed those 
virtues to which the very heathen gave a strict obedience. Where is our 
justice, temperance, patience? We have idle designs, and idler desires; and 
give way to all evil that may be either thought or wrought ; and what we 
dare not act, we dare like. We loathe (like fond sheep) the good pastures 
of fit benefits, and bleat after the browse of vanities. Like erring planets, 
we keep not the ecliptic line of virtuous mediocrity. As God hath all good 
in himself, all evil only in knowledge ; so we on the contrary, have much 
good in knowledge, all evil in ourselves. 

3. Spiritual knowledge goes yet further ; even in medullas, et penetralia 
cordis, — it searcheth the heart ; and if in that most inward chamber, or in 
any cabinet thereof, it can find an idol, it brings it forth. It sees when the 
torrent of time beats thee down the stream of custom ; what faintness is in 
thy faith, what coldness in thy zeal, when the awe of man gives the fear of 
God a checkmate. It sounds the lowest depth of the conscience, and spieth 
blemishes in the face of whitest mnocence. So it brings the best soal down 
on her knees, teacheth her the necessity of humbleness, and puts this prayer 
in her mouth, ' Lord be merciful to me a sinner !' 

II. We have now done with the organ of seeing, the understanding, or 
soul's eye : let us come to the object to be seen, ' the hope of his calling, 
and the riches of the glory of God's inheritance in the saints.' 

The object is clear and transparent to a sanctified eye. The philosophers 
propound six necessary occurrences to our perfect seeing; and you shall see 
them all here met : — 

1. Firmness or good disposition of the organ that seeth. A rolling eye 
beholds nothing perfectly. A Dinah's eye is the prologue to a ravished 
soul. This must be a composed eye, steadfastly settled on the divine object; 
saying with David, ' My heart is fixed, Lord, my heart is fixed.' The pro- 
posed glory is so infinite, that it may well take up the whole eye, for it 
shall one day take up the whole man. ' Enter thou, good servant, into thy 
Master's joy : ' it is too great to enter into thee. This object is so immense, 
that we cannot well look besides it. 

2. The spectacle must be objected to the sight : the eye cannot pierce into 
penetralia terrce, or suhlimia avli; nor can the understanding see into these 
supernatural joys, unless the Lord object them to it. Hence it is that many 
neglectfully pass by (sine lumine lumen) the light, for want of eyes to regard 
it. But God here produceth the wardrobe of his glory to the sanctified 
eyes ; as if he said, Venite et videte, Ps. xlvi. 8, ' Come, and see.' So Moses : 
* Stand still, and see the salvation of God,' Exod. xiv. 13. So Christ to his 
apostles: 'It is given to your eyes to see these things; to others but by 
parables.' 

3. That there be a proportional distance betwixt the organ and the object : 
neither too near, nor too far ofi". A bright thing held too near the sight 
confounds it : be it never so bright, if too far off", it cannot discern it. God 
hath sweetly ordered and compounded this deference. Those everlasting 



EpH. I. 18.] SPIKITUAL EYE-SALVE. 385 

joys are not close by our eyes, lest the gloiy should swallow us up ; for 
mortal eyes cannot behold immortal thmgs, nor our con-uptiblc sight see 
steadfastly that eternal splendour. ' ^Yho can see God, and live V And 
though you say it is the soul that sees, yet even this soul, whiles it is 
prisoned in this muddy vale, or rather jail, the flesh, hath by reason of the 
other's impotency and passibleness, a thick cloud between itself and glory. 
* For now we see through a glass, darkly ; but then face to face : now I 
know in part; then shall I know even as also I am known,' 1 Cor. xiii. 12. 
The best eye upon earth looks but through a glass, a lattice, an obscuring 
impediment. Now on the other side, lest this object should be too far off, 
that the intellectual eye could not reach it, behold, God hath given it the 
first-fruits : ' Pdghteousness, peace of conscience, and joy of the Holy Ghost,' 
Rom. xiv. 17 ; a prelibation of glory. It sees the earnest of the Spirit, 
'sealing us up to the clay of redemption;' a pledge of those joys which 
otherwise no eye hath seen, no ear heard, nor heart on earth conceived. 

4. It is required that the objected matter be substantial; not altogether 
diaphanous and transparent, but massy, and of a solid being. Otherwise 
the sight cannot perceive, nor the mind well conceive, the nature Avhich is so 
subtle and sublimed ; but intends itself still further, tiU it can acquiescere 
in materiaiii visibilem, — rest itself on some visible object. But this object 
here proposed is no empty chiiyiera, or imaginary, translucent, airy shadow, 
but substantial : ' the hope of God's calhng, and a glorious inheritance ;' 
which though nature's dull eye cannot reach, faith's eye sees perfectly. For 
hcec est fides, credere quod non vides. 

And the subject of this spectacle is by demonstration proved solid and 
substantial ; because nothing but that can give this intellectual eye firm 
content , and complacency. How go the affections of man in a rolling and 
ranging pace from one creature to another ! Now thy heart is set upon 
wealth ; thou wilt have it, though thou dig for it in visceribus both matris 
et fiUorum, — in the bowels of the earth, and of the sons of the earth. Say 
wealth is come, thou art then for honour ; thy riches are a ladder, whereby 
thou wouldest cUmb to dignity. Dedecet divitem esse ignohilem. Nobility 
gotten hath not settled thee ; thou art traversing new desires. Thy lust 
presents thee a beauteous paramour ; unclean desires now fill up thy scene ; 
and thou playest, lilce that German, many parts thyself — a golden ass, a proud 
lion, a luxurious goat. Wealth and greatness command thy pleasure ; thy 
lust is answered. Then thou art for music, and so actest a fourth part ; thou 
art thine own fiddler. Now thy blood is to be heated with deUcatcs ; thou 
must be indulgent to thy throat with lust-provoldng meats : and so playest 
j-et another part, a caterer to uncleanness. When all is done — 

' Non contenta quies ; uon est sedata libido.' 

When thou hast thus wandered, and begged of every poor creature a scrap 
of comfort, yet thou art but clawed and cloyed with variety, with vanity ; 
not contented. It is all but one little crumb to one half-dead of hunger. 
Couldst thou pass over the vast universe, from the convex superficies of 
heaven to the centre of hell, yet the immense capacity, rapacity of thy 
desires will not be satisfied. 

Well, then, did Augustine confess : Fecisli nos ad te, et inquietum est cor 
nostrum donee requiescat in te, — O Lord, thou didst make us for thee, and 
our heart cannot be quiet till it rest in tlicc. Nothing but the Trinity of 
persons in that one Deity can fill the triangular concave of man's own heart. 
The fire flieth to his own sphere, the stone fallcth to his centre, the rivers. 
VOL. ir. 2 B 



386 SPIRITUAL EYE-SALVE, [SeRMON XLVII. 

run to the sea, as to their end and rest, and are but violently detained in 
any other place. The needle, touched with the loadstone, stands ever trem- 
bhng and quiveriug, tUl it enjoy the full aspect of the northern pole. Thus 
the Lord is only our centre, the very life of satisfaction, full of perfect and 
infallible comfort ; and he alone can content the boundless apj)rehension of 
this intellectual eye. All other are but shadows and vanities; but this 
matter objected in my text satisfies. The Avorld cannot, but this can : ' the 
hope of God's calling, and his glorious inheritance,' &c. 

5. Clearness of space betwixt the organ and the object ; for the interposi- 
tion of some thick and gross body prevents the faculty of the eye. The 
quickest eye cannot see through hills ; and a crass cloud is able to hide the 
sun from us at noonday. On necessity, that we may behold with our under- 
standing's eyes this celestial object, ' the hope of our calluig,' there must be 
a removing of all thick and impenetrable obstacles : — 

(1.) Some have whole mountams betwixt their eyes and heaven; the 
mountains of vain-glory hinder their sight. They are ravished with the 
bravery of earth ; they think there is no heaven but at court, no further 
scope of ambition than to be great in this world. If you tell them of the 
glory of God's inheritance given to his saints, alas ! they believe not your 
prattle ; they cannot see it. They cannot mdeed ; for who can see through 
mountains 1 

(2.) Others, to make surer prevention against their sight of heaven, have 
rolled the whole earth betwixt that and their eyes. These are the covetous, 
who are rooting down to the centre. If you tell them of this ' hope,' &c., 
they answer, N'ou videmus nisi tei^am, — We see nothing but earth. Well 
may they say so ; for what eyes can see thi'ough the vast and condensed 
body of the earth ? 

(3.) Others yet have interjected such obscure and pitchy clouds between 
then sight and this sun of glory, that they cannot see. ^^Tiether of errors, 
that darken the light of truth ; or of affected ignorance, that blinds their 
own eyes ; or of blasphemous atheism ; they wUl see nothing but Avhat they 
do see. * Where is the promise of his coming ? Since the fathers fell asleep, 
aU things continue as they were from the beginnmg of the creation,' 2 Pet. 
iii. 4. Nil novi video, — I see no new thing : it was so, and it is so. Non 
aliud videre patres, aliudve nepotes aspicient. Or of rude and crude impieties, 
which both blear their own eyes, and shadow heaven's graces from them. 
Thus the devil deals with them, as the Pharisees' servants dealt with Christ : 
first they blind him, and then buffet him, and bid him prophesy ' who smote 
him,' Mark xiv. Q5. First he puts out their eyes with their own iniquities, 
and then leads them about to make himself sport. They cannot see the way 
to bliss, they have blinded themselves ; interposed such clouds betwixt them 
and heaven, that this ' glorious light ' cannot shine unto them. There must 
be then a clear space; and this God grants to faith : ' Stephen, fuU of the 
Holy Ghost, looked up steadfastly into heaven, and saw the glory of God,' 
&c. ' Behold, I see the heavens open, and the Son of man standing on the 
right hand of God,' Acts vii. 55, 5Q. Though this be taken for more than 
a spiritual sight, yet hence we have this comfort, that our eyes of faith 
shall see God now in grace, and our eyes of flesh hereafter in glory. 

6. Lastly, The object must be stable and firm, for if it move too swiftly, it 
dazzleth the eye, and cannot be truly '(according to the perfect form of it) 
beholden. An oar in the river often seems to the passengers as if it were 
broken, by reason of the swift and violent motion of the water. An arrow 
cuts the air -witli such quickness that we can scarce discern it, which lying 



EpH. I. 18.] SPIEITUAL EYE-SALVE. 387 

at the mark is easily seen. God hath therefore answered our desires, and 
fitted our understanding with a stable object ; which Paul calls ' an exceed- 
ing and eternal weight of glory,' 2 Cor. iv. 17. 'A weight ;' substantial and 
l)ermanent : not a light transient matter, nor a swift voluble nature ; but 
weighty. Therefore let us ' not look on the things which are seen, but on 
the things which are not seen : for the things which are seen are temporal ; 
but the things which are not seen are eternal,' ver, IS. It is here called an 
inheritance, which none can take from us ; that subtle lawyer, Satan, shall 
never be able to pick cavils against it. 

You must not expect that I should enter into a particular resolution of 
our objected comforts ; I must reserve that to a more liberal time. Only 
now let us set them in our meditation, and settle om'selves to attain them. 
Contemn we, condemn we the foolish choice of worldlhigs, in regard of our 
portion and ' better part, never to be taken from us.' AVhy should I mislike 
my gold, because he prefers his copper ? The least dram of these joys shall 
outweigh aU the pleasures of earth. And as one torment in heU shall make 
the reprobate forget aU earthly vanities ; so the least drop of this pleasure 
shall take from us the remembrance of our former miseries. We shall not 
think on our poverty in this world, when we possess those riches ; but forget 
our contemptible baseness, when God shall give us that ' glory of saints.' 
' He shall not much remember the days of his life, because God answereth 
him in the joy of his heart,' Eccles. v. 20. God give us to see these thhigs 
now in grace, that we hereafter may see them in glory ! Amen. 



THE SAINTS' MEETING; 

on, 

PEOGEESS TO GLOEY. 



Till we all meet in the unity of the faith, and of the hioivledge of the Son of 
God, nnto a perfect man, unto the measure of the stature of the fulness of 
Christ— Ev^. IV. 13. 

The first word of the text is a gate to let in our considerations, to contem- 
jjlate this goodly city : whicli indeed is like Jerusalem, ' a city of peace and 
unity;' harmoniously 'compact together. Thither the tribes go up, the 
tribes of the Lord, unto the testimony of Israel, to give thanks unto the 
name of the Lord,' Ps. cxxii. 4. And when we are in, let us number and 
ponder the towers and powers of it : for every pin and pinnacle shall afford 
us comfort. But we must first pass by this portal, until; and this very en- 
trance will give us two observations : — 

Ols. 1. Teacheth us, that God hath ordained the ministry of the gospel 
to last to the end of the world. ' Christ hath given apostles, prophets, 
evangelists, teachers, to perfect the saints, and to edify his body;' to con- 
tinue ' till we all meet in the unity of faith,' &c. So was his promise after 
his charge. Matt, xxviii. 19, 20 : his charge, 'Go teach all nations;' his 
promise, ' Lo, I am with you alway, unto the end of the world.' God wiU 
send shepherds, till every lost sheep be brought to the folds of peace. The 
minister's voice shall sound till it be overtaken by the archangel's trumj). 
The ministration of the law had an end ; but there is none to the ministra- 
tion of the gospel, before the end of the world. Here may be given a 
double excellency to the gospel, and prelation above the law : it is more 
gracious and more glorious. 

(1.) The gospel is more gracious. ' God hath made us able ministers of 
the new testament ; not of the letter, but of the spirit : for the letter kiU- 
eth, but the spirit giveth life,' 2 Cor. iii. 6. The proper oflice of the law 
was to threaten, terrify, condemn : Lex non damnans est ficta et picta lex, 
saith Luther, — That law that doth not condemn, is a feigned and a painted 
law. But the power of the gospel is to convert and save : ' The Lord hath 



EpH. IV. 13.] THE SAINTS MEETING, 389 

anointed me,' saith the prophet in the person of Christ, ' to preach good 
tidings unto the meek, to bind up the broken-hearted, to proclaim liberty to 
the captives, and the acceptable year of the Lord, to comfort all that mourn,' 
Isa. Ixi. 1. The law was called the ' ministration of death;' but the gospel, 
like John Baptist, points us to Christ a Saviour : ' Behold the Lamb of God 
taking away the sin of the world,' John i. 29. The law menacetli death ; 
but the gospel assures us, ' There is no damnation to them which are in 
Christ,' Rom. viii. 1. When the law, like a stern sergeant, arresteth thee, 
' Pay that thou owest;' the gospel produceth an acquittance, sealed in the 
blood of Jesus, and says to thy faith, All is paid. Quod lex operum minando 
imperat, lexjidei credendo impetrat* — What the law of works commanded 
threatening, the new law of faith obtaineth by believing. 

(2.) The gospel is also more glorious : and that both in regard of the 
countenance and continuance. For beauty more glorious : because it is 
more honourable to be the messenger of mercy and life, than to be the 
minister of terror and death. A. deathsman is accounted base, but ' their 
feet are beautiful that bring tidings of peace' and pardon. ' If the minis- 
tration of condemnation be glory, much more doth the ministration of 
righteousness exceed in glory,' 2 Cor. iii. 9. For continuance : ^Moses's glory 
is done awaj', but the glory of ]\Ioses's Lord remains for ever. ' The law 
Avas given by Moses, but grace and truth came by Christ Jesus,' John i. 17. 
The type is vanished, banished ; but the substance abideth ever. ' AVhen 
that which is perfect comes, that which is in part is done away,' 1 Cor. 
siii. 10, There was a second testament to succeed the first ; but after the 
second shall succeed none. So that if any man shall wUfolly and finally 
evacuate to himself the virtue of this new covenant, ' there remaineth no 
more sacrifice for his sins,' Heb. x. 2Q. Therefore the apostle concludes, ' If 
that which is done away was glorious, much more that which remaineth is 
glorious,' 2 Cor. iii. 11. The blood of Christ doth mystically run fresh to 
the end of the world ; therefore the gospel must be preached, that this blood 
may be appHed. The gospel is that star that must bring us to Christ : 
therefore shall shine till our souls come to him in glory. The very subject 
of the gospel is everlasting life : therefore it shall not leave us, till it hath 
brought us thither. 

Ohs. 2. — This xintil gives matter of exhortation : instructing us to wait 
with patience for this blessed time ; to be content to stay for God's xintil. 
It is a sweet mixture of joy in trouble, the certain hope of future ease. Thou 
art captived, thou shalt be freed ; thou art persecuted, shalt triumph ; thou 
art fought against, shalt reign ; thou art derided, but thou shalt shine in 
glory. Only quietly expect this until. ' Yet a little while, and he that 
shall come will come, and will not tarry,' Heb. x. 37. But ' until this re- 
compense of reward comes, ye have need of patience.' Labour not a violent 
extrication of thyself; abide and wait, 'till we all meet in tlie imity of 
faith,' ikc. 

We are got through the gate, let us now enter the city ; v;hcrcin v;e sha'l 
find five principal passages or streets : — 

L "What 1 There shall be a meeting. 

2. Who .^ We, yea, zve cdl : all the saints. 

3. Wherein? In unity; that miity, u; rriv horrjra. 

4. AVhereof 1 Of the faith and hnowledfje of God's Son. 

5. Whereunto ? To a perfect man, unto the measure of the stature of the 
fidness of Christ. 

• All-. 



390 THE saints' meeting. [Sermon XLVIII. 

1. What ? ' Meet,' The meeting of friends is ever comfortable : 'When 
the brethren heard of ns, they came to meet us as far as Appii Forum : whom 
when Paul saw, he thanked God, and took courage,' Acts xxviii, 15. They 
have sullen and tetrical spirits whom the sight of good friends cannot cheer. 
Fraternxmi vere dulce sodalitium. Ecce quam honum, <fec., — ' Behold how 
good and pleasant it is for brethren to dwell together in unity !' Ps. cxxxiii. 1. 
Some things are good, but not pleasant : as afflictions ; they are not sweet, 
yet profitable : ' It was good for me that I have been afflicted, that I might 
learn thy statutes,' Ps. cxix. 71. Other things are pleasant, but not good : 
' The wicked take delight in sin, which slayeth the soul.' But this is both 
honum and Jucundum, — good and pleasant also. 

There is a threefold meeting of the godly : — 

(1.) In this life, with their souls in their bodies, 

(2.) After death, of their souls without bodies. 

(3.) At the last day, of both together in glory, 

(1,) In this life; and here the communus termimis of their meeting is God's 
house ; where always Christ himself is one of the number : ' Wheresoever 
two or three of you be gathered together in my name, I will be in the midst 
of you,' Matt, xviii, 20, But to have his blessed society, we must not only 
bring our bodies, but our minds with them. Quomodo erit Ghristus in medio 
nostrum, si nohiscum non erimus 1 — How should Christ be with us, if we 
be not with ourselves ? Fins valet consonantia voluntatum quam vocum. The 
harmony of our voices is not so pleasing to God as of our hearts. This is 
the happiest meeting in this world. The denial of this comfort made the 
soul of David sick, ' cast down, and disquieted within him,' Ps. xlii. 2, 10. 
And his revival was, that he might ' go unto the altar of God, unto God his 
exceeding joy,' Ps. xliii, 4. Indeed the ungodly think not thus : they are 
more delighted with the tabernacles of Meshech, and the taverns of Kedar. 
In Luke, when Joseph and Mary had lost Jesus, coming from Jerusalem, 
' they sought him among their kinsfolk and acquaintance,' chap, ii. 44, But 
they found him not until they came to Jerusalem ; and there he was ' in the 
temple.' The children of God, when they seek Christ, find him not in the 
world, among their kindred and friends in the flesh ; but in domo Dei, — in 
the house of God. It is dangerous to be absent from these holy meetings, 
lest we miss of our Saviour's company. God did not promise to meet thee 
here, — thou usurer at the bank, thou drunkard at the alehouse, thou sluggard 
on thy unseasonable couch, — but at the church, Christ comes to appear to 
us, and we are gone, some about our farms of covetousness, others about 
carnal pleasures. In vain we seek God, if not in his right iibi, where he 
hath promised to be found, Fugienti boniim consortium, obvenit corrupium 
et corrumpens sodalitium. He that eschews Christian meetings, shall be 
met withal, either by the devil when he is lazy, or by the devil's jBiends 
when he is busy, 

(2.) Wlien death shaU manumit and set free our souls from the prison of 
the body, there shall be a second meeting. ' IMany have come from the east 
and from the west,' far remote in place, and have ' met with Abraham and 
Isaac,' and the holy patriarchs, which Uved long before them in this world, 
' in the kingdom of heaven.' So already in Mount Zion are the ' spirits of 
just men made perfect,' Heb, xii, 23, The purer part is then glorified, and 
meets with the triumphant church in bliss. This meeting exceeds the for- 
mer in comfort — [1.] In respect that our miseries are past, our conflict is 
ended, and ' tears are wiped from our eyes.' The very release from calamity 
is not a little felicity. So Augustine meditates of this place negatively : Non 



EpH. IV. 13.] THE SAINTS MEETING. 391 

est ibi mors, non luctiis* &c., — There is no death nor dearth, no pining nor 
repming, no sorrow nor sadness, neither tears nor fears, defect nor loathing. 
No glory is had on earth without grudging and emulation ; in this place 
there is no envy. Non erit aluixui invidia clisparis claritatis, ([uum i-e^/na- 
bit in omnibus unitas chaiitatis,f — None shall malice another's glorious 
clearness, when in all shall be one gracious dcarness. God shall then give 
rest to our desires. In our first meeting we have desiderium quietis ; in this 
second, quietem desiderii, — here we have a desire of rest ; there we shall have 
rest of desire. [2.] In regard that we shall see God ; behold him whose 
glory filleth all in all. This is gi-eat happiness ; for ' in his presence is the 
fulness of joy, and at his right hand are pleasures for ever,' Ps. xvi. 11. We 
shall not only meet with ' the spirits of just men made perfect,' Heb. xii. 24, 
but also with him that made them just and perfect : ' Jesus the Mediator of 
the new covenant ;' even God himself. 

(3.) Our last meeting, which is called the ' general assembly and church 
of the first-bom written in heaven,' is the great meeting at the end of the 
world ; when our reunited bodies and souls shall possess perfect glory, and 
reign with our Saviour for ever; when as no mountain or rock shall shelter 
the wicked from doom and terror, so no corruption detain one bone or dust 
of us from glory. ' We shall be caught up together in the clouds, to meet 
the Lord in the air; and so shall we be ever with the Lord,' 1 Thess. iv. 17. 

2. Who ?■ ' We.' There is a time when the elect shall meet in one uni- 
versality. Though now we are scattered aU over the broad face of the earth, 
dispersed and distressed, yet we shall meet. There is now a communion 
of saints : First, as of aU the members with the head ; all have interest in 
Christ. For he is not a garden flower, private to few ; but the ' rose of 
Sharon, and the lily of the valley,' Cant. ii. 1, common to the reach of all 
faithful hands : so Jude calls this our ' common salvation,' ver. 3. Secondly, 
so one member with another ; even of the church triumphant with this mili- 
tant. They sing hosannahs for us, and we hallelujahs for them : they pray 
to God for us, we praise God for them ; for the excellent graces they had 
on earth, and for their present glory in heaven. We meet now in our affec- 
tions, to solace one another, and serve our God ; there is a mutual sympathy 
between the parts. ' If one member suffer, all suffer with it,' 1 Cor, xii. 26. 
But this meeting shaU be void of passion, and therefore needless of compas- 
sion ; though love shall remain for ever. 

This instruction is full of comfort. We part here with our parents, chil- 
dren, kindred, friends : death breaks off our society ■ yet there shall be a 
day of meeting. 'Comfort one another with these words,' 1 Thess. iv. 18, 
Hast thou lost a wife, brother, child 1 You shaU one day meet, though not 
with a carnal distinction of sex, or cornxpt relation which earth afforded. 
No man carries earth to heaven with him : the same body, but transfigured, 
purified, glorified. There shaU be love hereafter, not the offals of it. A 
wife shall be known, not as a wife ; there is no marriage but the Lamb's. 
Thou shalt rejoice in thy glorified brother, not as thy brother according to 
the flesh, but as glorified. It is enough that this meeting shall afford more 
joy than we have knowledge to express. 

This gives thee consolation dying ; mth giief thou Icavest those thou 
dearly lovest. Yet, first, thou art going to one whose love is greater than 
Jonathan's, that gave his life to redeem thee ; and well pondering the 
matter, thou art content to forsake all, to desire a dissolution, that thou 
mayest be with Christ. Yet this is not all ; thou shalt again meet those 
* De Symb., lib. iii. f Idem, in Vita .Sterna. 



392 THE saints' meeting. [Sermon XLVIII. 

•whom tliou now departest from, and that with greater joy than thou hast 
left in present sorrow. 

This comforts us all : if it be a pleasure for friends to meet on earth, 
where Satan is stdl scattering his troubles of dissension, what is it to meet 
in heaven, where our peace is free from distraction, from destruction ! where 
if there be any memory of past things, meminisse juvahit, it shall rtither de- 
light us to think of the miseries gone, and without fear of returning ! It is 
some deUght to the merchant to sit by a quiet fire, and discourse the 
escaped jierils of ■wrecks and storms. Remove then your eyes from this 
earth, — whether you be rich, for whom it is more hard ; or poor, for whom 
it is easier, — and know it is better living in heaven together than on earth 
together. So then run your race, that in the end you may meet with this 
blessed society — the congregation of saints in glory. 

'We 3' yea, 'all we.' In this world we must never look to see a universal 
church ; but at that general day we shall all meet. In heaven there are 
none but good ; i\\ hell, none but bad ; on earth, both good and bad mingled 
together. I confess that the church militant is the suburbs of heaven ; yea, 
called the kingdom of heaven, because the King of heaven governs it by his 
celestial laws ; but stiU it is but heaven upon earth. In God's floor there 
is chafl' mixed with the wheat ; in his field, cockle with corn ; in his net, 
rubbish with fish ; in his house, vessels of wrath with those of honour. The 
church is like the moon, sometimes increasmg, sometimes decreasing ; but 
when it is at the fuU, not without some spots. Now this mixture of the 
luigodly is suflfered for two causes : either that themselves may be converted, 
or that others by them may be exercised. Omnis mains aut ideo vivit, ut 
corrigatur : aut ideo ut ^jer ilium bonus exerceaUir.'^ 

First, For their own emendation, that they may be converted to embrace 
that good which they have hated. So Saul a persecutor becomes Paul a 
professor. Mary IMagdalene, turpissima meretrix fit sanctissima midier, — 
a putrefied sinner, a purified saint. Zaccheus, that had made many rich 
men poor, will now make many poor men rich, when he had paid every man 
his own, (and that now he judged their own which he had fraudulently got 
from them) : ' Behold, half my goods I give to the poor,' Luke xix. 8. The 
thief, after a long, lewd life, hath a short, happy death ; and goes from 
the cross to paradise. If these had been rooted up at the first, God's garner 
had wanted much good wheat. He that is now cockle, may prove good 
corn. 

Secondly, For the exercise of the godly. For the reprobate do not only 
' fill up the measure of their sins,' that so, ' not believing the truth, they 
might be damned for their unrighteousness,' 2 Thess. ii. 11, making their 
condemnation both just and great ; but they serve also for instruments to 
exercise the faith and patience of the saints. Babylon is a flail to bruise 
the nations ; at last itself shaU be thrashed. They are but the rubbish 
wherewith the vessels of honour are scoured ; the vessel made bright, tho 
scouring stuft' is thrown to the dunghill. They are apothecaries to make 
us bitter potions for the recovery of our spiritual health, but so that they 
cannot put in one dram more than their allowance ; and when they come to 
be paid for their bills, they find the sum total their own vengeance. They 
are like shepherds' dogs, that serve to hunt the lambs of Christ to the sheep- 
folds of peace ; but their teeth are beaten out, that they cannot worry us. 
Fremit lupus, tremit agnus, — the wolf rageth, and the lamb quakcth ; but 
'fear not, little flock/ Luke sii. 32, he is greater that is with you than all 

* Aug. 



Eph. IV. 13.] THE saints' meeting, 303 

they that are against you. Illonim malitia, est vestra militia, — their malico 
is your warfare; but 'in all you shall conquer,' Eom. viii. 37. They shall 
make you better, not worse. Hence let us learn — 

(1.) Not to fly from the church because there are some wicked men in it, 
Xon propter malos hoai sunt deserendi, sed propter honos mali sunt tolerandi,'^ 
— Forsake not the good because of the evil, but sutier the evil because of 
the good. When we can brook no imperfection in the church, know then 
diaholum nos tumefacere superbla, — that the devil doth blow us up Avith 
pride, saith Calvin, t I hold the church, saith Augustme, fuU of both wheat 
and chaff : ' I better whom I can ; whom I cannot, I suffer.' Fugio paleam, 
lie hoc sim; lion aream, ne nihil sim, — I avoid the chaff, lest I become chaff; " 
I keep the floor, lest I become nothing. ' We sin all in many things,' James 
iii. 2, and many in all things : let us fly from aU sins, not from all sinners ; 
for 'then we must go out of the world,' 1 Cor. v. 10, out of ourselves. But, 
*I believe the holy catholic church;' I believe it, though through the sha- 
dow of infirmities I cannot see it. Intelligit fides, quce non vides, — If it was 
perspicuous to sense, there w-as no place to faith, no use or exercise of be- 
lieving. But here ' we walk by faith, not by sight,' 2 Cor. v. 7. AU the 
glory of the King's daughter is intus, within : Ps. xlv. 14, 'She is glorious 
withui.' Wretched are they that forsake her, and when they speak of her, 
bless themselves that they are fled out of Babel. Blmd fools, that will not 
know Jerusalem from Babel ! Their fault is the more heinous, for two 
causes : First, they seemed our most zealous professors ; and a lewd servant 
is easilier brooked than an undutiful sou. Secondly, they know so muchj, 
that, their own conscience tells them, ignorance cannot excuse their separa- 
tion. An ignorant injury is in more hope both of amends and mercy. All 
their hot urging w\as a purging, not from our vices, but our good order ; 
which when they could not effect, they purged themselves out of our com- 
pany. And their very malice did us good ; for I am sure we have been 
. <;ver since the cleaner. 

They send us word of many unreformed, imcensured evils among us, for 
which they separate. It cannot be denied, it cannot be avoided, but that 
among so many millions of men there will be some lepers; but what ! must 
their uncleauness needs infect all 1^ Certe nullius crimen inficit nescientem.t. 
Let me not participate of their sin, not shun the church because they are in 
it. Yea, I am commanded to come, though they be there. If a man will 
come unworthy, the sin is his ; but if I come not because he comes, the sin 
is mine. God says to the wicked guest, ' How camest thou in hither 1 ' not 
to the prepared, ' How came you in with such a guest ? ' His fault cannot 
dispense with my duty ; nor shall my duty be charged with his fault. But 
our evils are innumerable; I w-ould to God they w^ere less : yet I am sur^j 
the gospel is fair, though our lives be foul ; our profession is good, though 
many men's conversation be full of evil. And yet the number of our evils is 
somewhat abated by their absence ; we cannot complain of all evils, whiles 
we Avant them. To the unclean, they say, all things are evil ; yet they are 
content to take some evil from us. They will eat our Aictuals, yea, and eat 
them up ; as if for anger, rather than hunger. They will purse up our 
moneys ; take advantages of their forfeited bonds, and plead a providence 
in it, — their own providence they mean, — and so, though not pray with us, 
yet prey upon us. If ii!l our things be evil, I perceive they love some of 
our evil. Let them go ; they from us, not us from ourselves. But rather — 

(2.) Seeing there are wolves among the lambs, let us be wise to save our- 
* Aug. t Adversus Anabaptist,, art, 2. J Aug. Ep. 43. 



394 THE saints' meeting. [Seemon XLVIIL 

selves, and patient to suffer others. The good are for thy comfort, the 
v?lcked for thy exercise ; let thy life be good, to the consolation of the one, 
and conviction of the other. Non valcle Imidabile est, bonum esse cum bonis, 
sed ho7mm esse cum malls* — For as it is a ■wretched fault not to be good 
among the good : so it is a worthy praise to be good among the evil. ' Let 
your light so shine, that others may glorify God ' for your good. Matt. v. 
16; and be ' ashamed ' of their own evU, 1 Pet. iii. 16. ' You are the light 
of the world;' if there be any dimness in your shining, the whole country 
is full of snuffers. In the temple were ' golden snuffers,' 1 Kings vii. 50 : 
we have not many of those, to make us burn brighter ; but base stinking 
ones, that would rather put us out. 

(3.) Let us abhor wicked societies, knowing that they should be convented 
again in hell. There may be some acquaintance with them, must be no 
familiarity. A mere commerce with them is not utterly in itself unlawful, 
but dangerous. Factum licitum prohibetur, propter vicinitatem illiciti. 
Thou hadst better lose a good bargain at a worldling's hand, than purchase 
some of his wickedness. The second chariot of Egypt taught Joseph to 
swear by the life of Pharaoh. Let them see thy good Ufe, hear thy gracious 
words; thy true detestation, and wise reprehension of their wickedness. 
God's servants would have all serve their Master, that they might have the 
more company with them to heaven. But let thy ' delight be with the 
saints on earth, and with those that excel in virtue,' Ps. xvi. 3. Let us 
meet now in sincerity, that hereafter we may meet in glory. ' I am a com- 
panion of all them that fear thee and keep thy precepts,' Ps. cxix. 63. 
Death may break off for a while this gracious meeting, but our glorious 
second meeting shall triumph over death ; it shall be general, it shall be 
eternal. 

3. Wherein 1 ' In the unity.' A perfect unity is not to be expected in 
this life ; it is enough to enjoy it in heaven. Indeed the church is ever but 
one : ' There are threescore queens, and fourscore concubines, and virgins 
without number : my dove, my undefiled is but one ; she is the only one of 
her mother,' Cant. vi. 8. Though a kingdom have in it many shires, more 
cities, and innumerable towns, yet is itself but one ; because one king 
governs it, by one law : so the church, though universally dispersed, is one 
Mngdom; because it is ruled by one Christ, and professeth one faith. 
' There is one body, one Spirit, one Lord, one faith,' Eph. iv. 4, 5. So much 
unity now. 

But that unity which is on earth may be offended, in regard of the parts 
subjectual to it. What famUy hath not complained of distraction ? What 
fraternity not of dissension ? What man hath ever been at one with him- 
self? ' There must be divisions,' saith Paul, 1 Cor. xi. 19 ; are and must be 
by a kind of necessity. But there is a twofold necessity. One absolute 
and simple : God must be just ; a necessity of infallibility. The other ex 
hypotliesi, or of consequence : as this, ' There must be heresies.' Satan will be 
an adversary, man will be proud; a necessity upon presupposition of Satan's 
malice, and man's wickedness. ' But woe unto them by whom offences come; ' 
we know not the hurt we bring by our divisions. ' Thus saith the Lord of 
hosts, Love the truth, and peace,' Zech. viii. 19. Some love peace well, but 
they care not for truth. These are secure worldlings : let them alone in 
their sins, and you would not wish quieter men. Pacem quccrimi, p)ietatem 
fugmnt ; they seek peace, but they fly righteousness, as if they would dis- 
unite those things which God hath joined together, righteousness and peace. 

* Greg. Mor. 1. 



Eph. rv. 13.] THE saints' meeting. 395 

' Eighteousness and peace shall kiss each other.' Others love truth well, but 
not peace. Let them fabric a church out of their own brains, or rather a 
discipline to manage it, and they will keep within the verges of the main 
truth. They cannot be content to have good nulk, but they must choose 
their spoon to eat it with. They arc wanton children, and worthy the rod 
of correction ; let them be whipped, only discipline may mend them. 

I would our eyes could see what hurt the breach of unity doth u& 
ScUurus's axTOws, taken singly out of the sheaf, are broken with the least 
finger ; the whole unsevered bundle fears no stress. We have made our- 
selves weaker by dispersing our forces. Even the encouraged atheist walks 
to church in the lane of our divisions ; and is still no less an atheist than 
the devil was a devil when he ' stood among the sons of God,' Job i. 6, It 
is the nature of our controversies to fight peremptorily at both ends, whiles 
truth and piety is left in the middle, and neglected. "Whiles men have con- 
tended about the body of religion, some have thought it quite dead ; as no 
doubt Moses's body was, when the ' archangel disputed with the devil about 
it,' Jude, ver. 9. As one said of the Donatists, Betwixt our Licet and your 
Noti licet, many souls stagger,* and excuse their irresolution by our want of 
peace. Indeed this is eventually one good efi'ect of many controverted 
points : the way is cleansed for others, though not for themselves. Thieves 
falling out, true men come by their goods. Two flints beaten together, 
sparkles out fire ; and by the wrestling of two poisons, the health is pre- 
served. So are some united to the truth by these divisions of peace. But 
others are more unsettled ; they condemn all for the dissension of some. 
Our comfort is, God doth not so. The divisions of a few, and that about 
the husk of religion, ceremony, cannot redound to the condemnation of a 
whole church. In God's judgment it shall not ; we must care little, if in 
theirs. Do we not know, that Satan by his good- will would allow us neither 
truth nor peace ? but if we must have one, will he not labour to detain the 
other ? If he can keep us from truth, he cares not much to allow us peace. 
The Avicked have security, the devil lets them alone. What fowler sets his 
gin for tame bii-ds, that wiU come gently to his hand ? But if we embrace 
the tnith, then have at our peace. Shall the prince of darkness be quiet, 
when his captives break loose from him ? The good are soonest tempted. 
Tnvidia feHur in inagnos. It was the king of Syria's command to his two 
and thirty captains : ' Fight neither with small nor great, save only with 
the king of Israel,' 1 Kings xxii. 31, It is the devil's charge to his soldiers : 
Fight against none but the godly, that fight against me. David was safe 
among his sheep, and Moses leading a private life. No man lays snares for 
his OAvn bu'ds, nor the devil for such as ' are taken captive by him at his 
wiU,' 2 Tim. ii. 26. But pax conscientice is helium Satance ; and this just 
war is better than an imjust peace. 

Let all this give condemnation to peace-haters, and commendation to 
peace-lovers. There are some quite gone, not diverse, but adverse to us ; with 
these war, and no peace, for they have no peace with Christ. Sinews cut in 
sunder can never be knit, nor can there be integralis xinitas in solidlone con- 
tinui. They will be gonej let them go. I would wo were as well rid of all 
those whose souls hate vmity. The Christians of the first age were neither 
Albinians nor Nigrians ; the report of faction was scarce heard. Athanasius, 
on whose shoulder our mother the church leaned, in her sharpest persecution, 
to take her rest, rejoiced that though the adversary hate was violent, the 
love of brethren was sound. Peter was commanded to put up his sword, 
• Optat, Cont. Farm. 



596 THE saints' meeting. [Seehon XLVIII. 

even when Christ was r.t his elbow to heal the greatest wound he could make : 
whjr do vve smite and hurt, that have no such means of cure ? King Richard, 
the holy warrior, having taken a bishop in coat-armour in the field, was re- 
quested by the Pope (calling him his son) to release him. The king sent 
not liim, but his coat, to the Pope; and asked him, An hcec esset filii sui 
tunica 1 — •Whether this was his son's coat % alluding to the coat of Joseph, 
which his brethren brought to their father. The ashamed Pope answered, 
Nee heme esse filii sui iunicam, — This was none of his son's coat. These are 
wretched spirits ; boldness undertakes, wit contrives, assistance furthers, 
conscience prepares, scrupulosity consents, strength prevails, and peace suf- 
fers. And now, lo, they jjlot, not tollere iinum, but unitatem, — not to single 
out one to wreak their malice on, but to dissolve and undo the united 
strength of all. Either the sceptre must stoop to the mitre, or no peace. 

Between the roots of Judah and Levi, by Moses's law, the separations and 
distances were so wide, that neither need to cross another's walk, nor to 
eclipse another's dignity. The rod of Moses was once turned into a serpent, 
to give terror ; but the rod of Aaron was preserved, not in campo martio, 
in a field of war and sedition ; but testimonii tahernaculo, sprouting forth 
green leaves of truth, and sweet blossoms of peace. Well, let our enemies 
cry— 

' Non pacem petimus, superi, date gentibus iram.' 

Our voice be for peace : — 

' Nulla salus bello, pacem te poscimus omnes.' 

Peace was that last and rich jewel, which Christ, departing to his Father, 
left his spouse for a legacy : ' Peace I leave with you, my peace I give unto 
you,' John xiv. 27. This peace be with us for ever ! 

4. Whereof? This unity hath a double reference : first, to faith ', secondly, 
to knowledge. And the object to both these is 'the Son of God.' 

(1.) ' Of the faith,' Faith is taken two ways : either passively or actively. 
Vel pro eo quo creditur-; vel j^i'o eo quod creditur, — Either for that whereby 
a man believes, or for that which a man believes. So it is used both for the 
instrument that apprehends, and for the object that is apprehended. 

[1.] If we take it for the former, we may say there is also a unity of faith, 
but by distinction. Faith is one 7'atione ohjecti, non ratione suhjecti, — one 
in respect of the object on which it rests, not one in respect of the subject 
in which it resides. Every man hath his own faith ; every faith resteth ou 
Christ : ' The just shall live by his own faith.' Nulla fides pro te, nisi qiicc 
in te. Every man must see with his own eyes, reach with his own hand, 
have oil ready in his own lamp. Matt. xxv. 9, that he may enter in Avith the 
Bridegroom. He must labour in the vineyard himself, that would have the 
jjenny ; he shall not have another's paj^ It is a happy perfection of faith 
when we shall all believe hi one Christ, after one manner. Not one vntli 
a Grecian faith, another with a Ptoman, a third with an Arian, a fourtir 
with an Anabaptistical ; but ' all meet in the unity ' of one holy catholic 
faith. 

[2.] But if we rather take it pro ohjecto quod creditur, — for Christ in whom 
we have believed, — we shall all meet in the unity of those joys and comforts 
which we have faithfully expected. Some believed before the law, some 
tinder the law, others under the gospel ; all shall ' meet in the unity of 
faith;' 'receiving the end of their faith, the salvation of their souls,' 1 Pet 
i. 9. Whether some believed in Christ to come, or others in Christ already 
come, or we in Christ come, and gone to glory ; venturus et veuit, diversa sunt 



Eph. IV. 13.] THE saints' meeting. 397 

verba, eadem fides, — to come, or come, are diverse words, but tliere is but one 
faith. ' One Lord, one faith,' Eph. iv. 5, 

Now, since faith must bring us to our beloved, and by that we shall come 
to the Son of God, how precious should it be unto us ! Let the great world- 
lings possess their preposterous wishes — Epicurus Ms pleasure, Alexander 
his honour, Midas his gold : be our deliglit, desire, prayer, ' O Lord, in- 
crease our faith. I believe ; Lord, help my unbelief Therefore is nothing 
more honourable, more rich, more pleasant, than to be a true believer ; for 
against this no evil on earth, no devil in hell, shall be able to prevail. 

(2.) ' Of the knowledge.' That knowledge which we now have is shallow in 
all of us, and dissonant in some of us. There is but one way to know God, 
that is by Jesus Christ ; and but one way to know Christ, and that is by the 
gospel. Yet there are many that go about to know him by other ways ; they 
will know him by traditions, images, revelations, miracles, deccivable fables. 
But the samts shall ' meet in the unity of the knowledge of the Son of God;' 
there shall be iTuion and perfection in their knowledge at that day. 

But it is objected that Paul saith, ' knowledge shall vanish away,' 1 Cor. 
xiii. 8. The manner, not the matter, of our present knowledge shall vanish : 
we shall not know by schools, tutors, or arts in heaven ; so the manner of 
knowmg ceaseth. But the matter remains ; for ' this is eternal life, to know 
God,' John xiii. 7. Now Ave know Christ in some manner and measure 
here ; but through a window or lattice : ' jMy beloved looketh forth at the 
window, shewing himself throu,c;li the lattice,' Cant. ix. 2. Thus the Apostle, 
' Now we see through a glass, darkly; but then face to face,' 1 Cor. xiii. 12. 
AYhen a man sees a map of Jerusalem, wherein is presented the towers and 
bulwarks, he presently conceives what manner of city it is ; but imperfectlj^ 
as a man that only reads the description of foreign countries : but when he 
comes thither, beholds all the streets, palaces, beauty, and glory, he esteems 
his former knowledge poor, in respect of his present satisfaction. We are 
now pilgiims, and know no more of the celestial country than we can see 
through the spectacles of faith, in the glass of the Scriptures. In this map 
we read Jerusalem above described to us : a city of gold, whose walls are 
jasper, and her foundation crystal, Eev. xxi. 18. We read that this ' cor- 
ruptible shall put on incorruption, and this mortal immortality,' 1 Cor. 
XV. o4 ; that there is blessedness in the fountain — joys in show beautiful, 
in sense wonderful, in weight excessive, in dignity Avithout comparison, and 
in continuance without end ; and that in Christ we are chosen before all 
worlds, to be burgesses of this incorporation. 

But when we shall have ' Avhite garments' put on our backs, and ' palms 
m our hands,' and shall ' sit with him in his throne,' Rev. iii. 21, feasting 
at Ids table of glory ; we shall then say, as that noble queen to Solomon, 
1 Kings X. 7, ' It was a true report ' of thy glory, O king, ' that I heard 
before ; but now lo I see, one half Avas not told me.' x\s worldlings about 
a purchase inquire what seat, what delight, Avhat commodities are apperti- 
nent to it, — except, like that fool in the gospel, they will buy first, aiul see 
afterwards, — so Ave may sweetly consult of our future happiness, Avithout 
curiosity, Avithout presumption : like those that never yet Avere at home, noAV 
after much hearsay travelling thitherwards, Ave ask in the Avay, what peace, 
what delight, what content will Ije found there, and hoAv much the benefit 
of our standing house transcends our progress. 

There are three things busied about Christ — faith, hope, and sight. By 
the two former we now live Avithout the latter ; by the latter Ave shall then 
live without the former. ' Noav Ave live by faith, not by sight,' 2 Cor. v. 7 ; 



398 THE saints' meeting. [Sermon XLVIII. 

then we shall live by sight, not by faith. But for our faith, the world would 
tread us down ; for ' this is the victory that overcomes the world, even our 
faith,' 1 John v. 4. But for our hope, ' we were of all men most miserable,' 
1 Cor. XV. 19; the worldlings were far happier. When these two have done 
their offices, sight comes in : * We are now the sons of God, it doth not ap- 
pear yet what we shall be : but we know that, when he shall appear, we 
shall be like him ; for we shall see him as he is,' 1 John iii. 2. 

Here is the benefit of sight. These three are like three members of the 
body — the hand, foot, eye. Faith, like the hand, lays unremoved hold on 
Christ. Hope, like the foot, walks towards him in a holy expectation, 
patiently enduiing all wrongs, in hope of sweet issue. Sight, which belongs 
to the eye, shall fully apprehend him, when it is glorified. In this bright 
* knowledge we shall all meet.' 

Our present knowledge shall be excelled by our future in five differ- 
ences : — 

Fi?'st, In quality. This is an abstracted knowledge of Christ absent ; that 
a plenary knowledge of Christ present. Uos dbstractiva fit intuitiva notitia* 
The light of a lamp vanisheth when the glorious sun appeareth. If our know- 
ledge were 7iiundus eruditionis, a world of learning, yet it is but emditio 
mundi, the learning of the world ; of narrow bounds in regard of the know- 
ledge in heaven. 

Secondly, In quantity. Even that we know now shall be known then in 
a greater measure. The orbs, elements, planets, plants, the herbs of the 
field, parts of our own bodies, we know now ; but, alas, weakly, in regard of 
that perfection which this future life shall give us. Indeed the Christian, for 
his own saving health, knows so much as is able to make him everlastingly 
blessed ; for he knows Christ his Saviour, ' and that is eternal life.' But 
then he shall know him in a higher measure, and perfectly see those things 
now unconceivable. Paul ' heard unsj)eakable words ' in his rapture above, 
which below he confesseth ' not possible for man to utter,' 2 Cor. xii. 4. 

Thirdly, In perfection or maturity. Our knowledge here grows from 
degree to degree ; there it shall be one and the same, receiving or requiring 
no augmentation. ' They go from strength to strength.' How long ? ' Till 
they appear before God in Zion,' Ps. Ixxxiv. 7. 

Fourthly, In continuance. Earthly knowledge is momentary ; all skiU 
in tongues and arts is, like the authors, mortal, and shall come to an end. 
The most famous artists have often either met with a derogate name, or 
been buried in oblivion. The study of Christ is only eternal, and shall not 
be abrogated, but perfected : ' we shall know then, as we are known.' 

Fifthly, In imity. Various, dissonant, and not seldom repugnant, is 
human laiowledge; indeed not worthy the name of knowledge, for it is 
opinion. Man is contrary to man ; yea, man to himself : this same unum 
sentire, ' to be of one mind,' 1 Pet. iii. 8, is difficult, if not impossible to be 
found. Though we aim our knowledge at one mark, yet some shoot on the 
right hand, some on the left ; some short, and others shoot over, having a 
' knowledge that pufteth up,' 1 Cor. viii. 1, whose learning hath in it some 
poison, if it be let go without the true corrective of it. But at this expected 
day, we shaU all meet in a ' unity of knowledge.' 

' Of the Son of God.' That eternal Son of God, who in the fuhiess of time 
became for us the Son of man, shall then be more clearly knoisTi to us. We 
now believe his truth of perfection ; we shall then see his perfection of trutk 
We shall brightly apprehend the imconceivable mystery of him, who is 

* Melanct. 



Eph. IV. 13.] THE saints' meeting. 399 

Filius Dei sine matre, JilitLs hominis sine patre, — the Sou of God without 
mother, the son of man without father. 

If any ask, whether our knowledge shall extend no further than to Christ 
our Saviour ; there is no dou^t, h\it as we know our elder Brother set in his 
throne above all the powers of heaven, so we shall also know the rest of our 
fi-atemity. Love is a grace that never fades, and therefore shall have know- 
ledge to make way before it. We shall love the saints ; I may infer we shall 
know them. Peter knew Moses and Elias on the mount, !Matt. xvii. 4, whom 
yet before he never saw : why then should we net know them in heaven ? 
And if them, why not other of our glorified friends 1 If nothing but that 
which is earthly, and savours of corruption, shall cease, and fall off like 
Elijah's mantle ; then knowledge must needs remain, being a divine grace, 
pure and everlasting as the soul. But seek we to know the Son of God here 
to be our Saviour, and without doubt hereafter we shall know him to be our 
glorifier. 

o. Whereunto ? ' To a perfect man.' Before, he speaks in the plural 
number of a multitude, ' We shall all meet;' now by a sweet kind of solecism 
he compacts it into the smgular — all into one. ' We shall all meet to a 
perfect man.' Here lie three notes, not to be balked : — 

First, This shews what the unity of the saints shall be : one man. Here 
they are sometimes said to ' have one heart, one soul,' Acts iv. 32 ; there 
they shall be ' one man.' That not a carnal, corruptible, sinful man, for he 
may dissent from himself, but a ' perfect man.' Not materially, for there shall 
be distinct bodies and souls still, as here; but metaphorically, in regard of 
the never-jarring harmony. sweet music, where the symphony shall ex- 
ceedingly delight us, without division, without frets ! 

Secondly, The whole church is compared to a man ; we have often read 
it compared to a body, here to a man. As in other places to a body, 1 Cor. 
xii. 27, Eph. iv. 16, cujus caput est Christus, whose head is Christ; so our 
Apostle here, ver. 16, speaketh of our growing to the 'Head, which is 
Christ.' So in this place to a man, cujus aninia est Christus, whose soul 
is Christ. Now the soul in the body increaseth not augmentatively, but 
secundum vigorem; transfusing into the body her virtual powers and opera- 
tions more strongly. Christ is ever the same : Heb. xiii. 8, ' Jesus Christ, 
yesterday, and to-day, and the same for ever.' In this soul there is no 
mutation; but the 'body increaseth with the increase of God,' Col. ii. 19. 
For as Christ increaseth the strength of his grace in us, so we grow to per- 
fection. 

Thirdly, Full perfection is only reserved for heaven, and not gianted tiU 
we meet in glory ; then shall the church be one ' perfect man.' We may be 
now mundi, saith Augustine, yet still mtmdandi, to be cleansed."'' Not so 
peifect, but still glad of mercy. Our purity is not in facto, but in fieri; in- 
choate, not finished though begun. All our righteousness consists in the not 
imputation of our sins : ' Blessed is the man to whom the Lord imputeth not 
iniquity.' Summa j^erfectio imjoerfectionis confessio, — Our greatest cleanness 
is the free acknowledging our vileness. The other immunity shall be when 
there are no passions in men, no lusts capable of sin : now it is wcU if we 
live without scandal; without eruption, though not without corruption. 
No7i sine cidpa, sed sine querela. And so the commendation of Zacharias 
must be understood, Luke i 6, which calleth him ' righteous, walking in all 
the commandments of the Lord blameless.' He lived blameless in the world's 
eye, not in the Lord's, ' If thou shouldest mark iniquity, O Lord, who shall 

* Aug. iu JoL, 80. 



400 THE saints' meeting. [Sermon XLVIII, 

stand?' Ps. cxxx. 3; especially when Iiis eye of justice only shall look upon 
it. Vce etiam laudahiU vitce hominum, si remota misericordia discutiatur /* — 
Woe to the most commendable life of man, if mercy be removed "when it is 
examined ! It is enough to prove Zacharias a dnner, in that he was a priest ; 
for it was imposed on the priest first ' to ofier for his own sins,' Heb. vii. 27, 
and then the sins of the people ; which had been needless if the priest had 
not been guilty of sin, and liable to condemnation. 

The justification of David seems to rise higher : Ps, xvii. 3, ' Thou hast 
tried me, and shalt find nothing.' What ! hath God tried him, the Searcher 
of the hearts, that sees into all the inward cabins and hidden concaves of the 
soul ? and shall he find nothing — not great impieties, not less infirmities, 
nothing ! This phrase seems general, yet is not totally exclusive : nothing 
against Saul ; no treachery or injustice against the Lord's anointed. So it 
is by Euthymius, and must be restrictively considered. Otherwise David 
had many sins : original, ' I was conceived in sin,' Ps. li. 5 ; actual and public, 
in slaying not a Philistine, but an Israelite, an Israelite his subject, his 
honest and worthy subject, and that by the sword of the uncircumcised ; 
and yet more, by a wile, sending for him home, and making him drunk. 
And to ripen this blister, he adulteriseth with his wife : he that hath many 
wives, robs his poor neighboiir of his singular comfort, only wife. These 
were apparent, unjustifiable impieties; which makes him fall to a psalm of 
mercy : ' Have mercy upon me, O Lord, have mercy upon me; heal my soul, 
for I have sinned against thee.' 

These were known to the world : no doubt, divers others were known to 
his own heart ; and yet more, which neither the world nor his own heart 
knew. ' Who can tell how oft he offendeth ? O clen,nse thou me from my 
secret faults,' Ps. xix. 12. Yet, in the matter of Saul, thou canst find nothing. 
As Bishop Latimer once said, in his sermon before King Edward the Sixth, 
' For sedition, methinks, for aught I know, if I may so speak, I should not 
need Christ.' David was no traitor, but David was an adulterer. He was 
in many personal faults an offender; but as a subject he was a good subject, 
as a king an excellent prince. 

No less is the praise of Job : ' A perfect and upright man ; none like him 
in the earth,' chap. ii. 3 ; which yet is not to be taken for a positive, biit com- 
parative commendation. There was none like him in that part of the earth; 
and he was perfect in regard of those vicious times. Hear himself speak : 
' How shall a man be just with Godf chap. ix. 2 ; and, ver. 28, ' I know that 
thou wilt not hold me innocent.' 

Let, then, the Pelagians drink never so deep in this justifying cup of their 
own righteousness, and let the Papist as deeply pledge him ; yet perfection is 
reserved for another world, when Ave shall meet to a perfect man.- Here we 
may have it partially, there gradually. Here, so much as belongs ad viam, to 
our way : Phil. iii. 15, ' Let us, as many as are perfect, be thus minded.' 
There only, that is proper ad 2^airiam, to our country: ver. 12, 'Not as 
though we were alreacly perfect ; but following after,' ifec. Let us, (1 .) be humble 
in acknowledging our OAvn wants and sins, who cannot, to God contending 
with us, 'answer one of a thousand,' Job ix. 3. JVec millessimoi, nee minimx 
parti, saith Bernard.t (2.) Labour to perfection, ' in forgetting those things 
wliich are behind, and reaching forth unto those things which are before,' 
Phil. iii. 13. (3.) Comfort our endeavouring hearts -with this sweet encourage- 
.ment : we shall one day meet to a perfect man. 

' To the measure of the stature.' The word iiXm'ac, before translated ' age,' 
* Aug. Confess., lib. ix., cap. 13. f De QuacU'up. Debito. 



Eph. IV. 13.] THE saints' meeting. 401 

is now better by our new, and according to Baza, ' stature.' If any will here 
ground, that in heaven we shall live in that measure of Christ's age and 
stature wherein he died, I subscribe not, but am silent. It is not safe 
wading without a bottom. Oijly thus much, there shall be nothing wanting 
to make our glory perfect ; and whether you conceive the three-and-thirtieth 
year of a man's age to be its beauty and complete perfection, I dispute not. 
This implies a spiritual stature whereunto every saint must grow. Whence 
infer — 

First, That we must grow up so fast as we can in this life, ^joining to faith 
virtue, to virtue knowledge,' &c., 2 Pet. i. 5. We must increase our talents, en- 
large our graces, shoot up in tallness, grow up to this stature. For God's family 
admits no dwarfs : stunted profession was never sound. If the sap of grace 
be in a plant, it will shoot out in boughs of good words and fruit of good 
works; always expected"' the winter of an afflicted conscience. If a tabe and 
consumption take our graces, they had never good lungs, the true breath of 
God's Spirit in them. 

Secondly, God wiU so ripen our Christian endeavours, that though we 
come short on earth, we shall have a full measure in heaven. We have a 
great measure of comfort here, but withal a large proportion of distress : 
there we shall have a fuU measure, ' heapen and shaken, and thrust together, 
and yet running over,' without the least bitterness to distaste it. This is a 
high and a happy measure. 

Regard not what measure of outward things thou hast, so thou get this 
measure. ' Trouble not thyself with many things :' this one is sufficient, the 
* better part,' the greater measure, never to be lost or lessened. Open both 
thine eyes of reason and faith, and see first the little help that lies in great 
worldly riches. ' As the partridge sitteth on eggs, and hatcheth them not ; 
so he that getteth riches, and not by right, shall leave them in the midst of 
his days, and at his end shall be a fool,' Jer. rm. 11. A bird that steals 
young ones from other birds, and tenderly nourisheth them, is mocked for 
her motherly kindness when they are fledged. Even now she had many 
running after ; by and by they give her the slip, and are aU gone : pleasures, 
delights, riches, are hatched and brooded by the wicked as their own. But 
' when God, at whose command they are, calls them away, they take them to 
their heels; like fugitives they are gone, and no officer can bring them back. 
The rich man may shut up his wealth for a season ; but as a bird in a cage if 
it spy a hole open, it is gone, and ffies far enough beyond recovery, towering 
like an eagle, even up ' toward heaven,' Prov. xxiii. 5. Were thy measure 
never so ample, as full as his barns, Luke xii., yet but a night, a jiiece of a 
night, and all is gone. ' The first-bom of death shall devour his strength,' 
saith Bildad; and it ' shall bring him to the king of terrors,' Job xviii. 13, 14, 
What help is in weakness 1 Never talk of helping thee with fine flour, and 
the best grapes, and the richest excrements of worms, sUken garments : thou 
wUt one day say, This is no succour. No ; that is succour which will help 
thee in anguish of thy soid and distress of thy conscience, calm the troubles 
of thy spirit, and heal the wounds of thy broken heart, when the horror of 
death and terrors of sin, sharpened with a keen edge of God's justice, shall 
besiege thee : now let the thing be praised that can help thee. No measure 
of earthly things can give thee case, but this measure of grace, that shall 
bring thee to the full measure of glory. Grow thou as high in this world as 
Jonah's gourd, a wonn shall smite thee, and thou shalt wither. Grow up to 
this stature of Christ, so fast as thou mayest and so far as then canst, and 
* Qu. 'excepted'? — Ed. 
VOL. II. 2 c 



402 THE saints' meeting. [Sesmon XLVIIL 

what is here wautiug to thy holy endeavours God shall make up with his 
happy mercies. 

' Of the fulness of Christ.' Adulti Christi. It is not meant the full growth 
of Christ in the flesh, which was as other children. Luke ii. 40, ' The child 
grew, and waxed stronger.' AVe read him a babe, sucking ; at twelve years 
old, disputing ; at thirty, preaching ; and about thirty-three, dying. His 
increasing was not hahitualiter, seel effectualiter. But here we must consider 
Christ as Head of his body the church ; and so said to have meiisuram 
staturce cuhdtce, the measure of full stature, when his body is perfected. 
Now some predestinated members of this body are yet unborn, which must 
concur to the perfection and making up of this ' stature of the fulness of 
Christ.' Whence we have a sweet and comfortable observation offered us : — 

Till the church be fully gathered together, there is in some sort a want to 
the perfection of Christ. But we must consider Christ two ways — personally 
raid mystically. Personally, or abstractively in himself, he is not only per- 
fect, but perfection itself. Col. i. 1 9, ' For it pleased the Father that in him 
should all fulness dwell.' And, chap. ii. 9, ' In him dweUeth,' not passeth 
by, ' the fulness,' not a good reasonable measure ; and this not only a sufficient 
fulness, but ' all the fulness,' not of any created nature, but ' of the God- 
head,' and that not fantastically, but ' bodily.' ]\Iystically, or m relation to 
his body the church : ' Now ye are the body of Christ, and members in par- 
ticular,' 1 Cor, xii. 27. And Christ's will is, that ' where he is,' his mem- 
bers may be ' there also,' John xvii. 24. So that till the whole body be 
gathered to the head, the head is in some sort not perfect. And in this 
sense may that, Cant. iii. 11, be understood, 'Behold King Solomon, with 
the crown wherewith his mother crowned him in the day of his espousals :' 
where the church is said to set a crown on Christ's head ; as if his full and 
perfect coronation were not come tiU the day of his espousals and marriage- 
in heaven, when his whole church shall be crowned together with him. 
Time was, that ' the other disciple outran Peter' to the sepulchre, and Peter 
outwent that other disciple into the sepulchre, John xx. 6 ; but at this day, 
' they that are alive shall not prevent them that sleep,' 1 Thess. iv. 15. For 
' God hath provided better for us, that they without us should not be made 
perfect,' Heb. xi. 40. V/e shall all go together to glory. 

What a treasure of joy and comfort is here opened us ! Our Saviour so 
loves us, that he thinks not himself perfect without its. ' What is man, O 
Lord, or the son of man, that thou so reckonest of him V Ps. cxliv. 3. Thou 
hast saints, the spirits of the just, blessed and obedient angels, thy own mfi- 
nite self to delight thee ; quid opus vermicido ? — what need hast thou of a 
worm ? What am I, Saviour, that thou shouldest not think thyself perfect 
without me ? Well may this sweeten all our poverty, misery, disgrace, and 
ignominy that the world casts upon us. A great gallant blusheth to see 
thee take acquaintance of him, looks upon thee betwixt scorn and auger, 
thinks himself disparaged by thy company : be content, th<i God of heaven 
and earth thinks himself not perfect mthout thee. He that can break thy 
contemners to pieces, respecteth thee. Thou art unworthy of the favour of 
Jesus Christ, if thou canst not content thyself with it, without the world. 

What a terror shall this be to the Vtdcked, to see those men crowned 
kings with Christ, to v/liom they disdained to give notice in the world ! 
Dives looks with pitiful eyes on glorified Lazarus, who once lay at his gates 
without the relief of crumbs. It shall be no small aggravation to the un- 
godly's torments to say of the saint, ' This was he whom we had sometimes in 
derision, and a proverb of reproach. We fools accounted his life madness, 



Epil IV. 13.] THE saints' meeting. 403 

and his end without honour. 'Now he is numbered among the children of 
God, and his lot is among the saints,' Wisd. v. 3—5. 

I conclude, Eveiy saint shall enjoy this full measure of glory: there 
shall be no scanting, no limitation. None shall complain of lack : there is 
the fountain, drink thy fill ; there is the heap, take as much as thou wilt. 
There shall be in all an equality, though not of quantity, yet of proportion : 
which ariscth not from the object, wherein is plenitude ; but from the sub- 
ject, which is not alike capable. A vessel thrown into the sea can be but 
full ; another is but full, though it contain a greater measure. Every one 
shall possess this fulness ; and being full, there is no want, therefore no 
envy. But let us take no thought who shall sit highest in this kingdom, 
with the sons of Zebedee : it is enough that we shall be crowned kings. 
Trouble not thyself for order, only strive for admission. We cannot desire 
to be more than blessed. Let us go into the city of glory, and let God 
appoint us a room. 

Here we see the great difference betwixt this life and the next. In this 
life we grow up to our full stature ; and then we decrease tUl we decease, 
we decline and die. In the other, we come at first to ' perfect stature,' and 
so continue for ever. We are here subject to sorrows and sins ; the first 
grievous to us as we are men, the other as we are good men : lo, we shall 
one day be freed, be perfect. It is a sweet meditation that fell from a 
reverend divuae : that many vegetable and brute creatures do exceed men 
in length of days, and in happiness in their kind, as not wanting the thing 
they desire. The oak, the raven, the stork, the stag fill up many years ; in 
regard of whom man dies in the minority of childhood. This made the 
philosophers call nature a stepdame to man, to the rest a true mother. For 
she gives him least time that could make best use of his time, and least 
pleasure that could best apprehend it, and take comfort in it. But here 
divuiity teacheth and reacheth a large recompense from our God, Other 
creatures live long, and then perish to nothing ; man dies soon here, that 
hereafter he may live for ever. This shortness is recompensed with eternity. 
■Dost thou blame nature, O philosopher, for cutting thee so short thou canst 
not get knowledge 1 Open thine eyes : perfect knowledge is not to be had 
here, though thy days were double to i\Iethusalem's. Above it is. Bless 
God then rather for thy life's shortness : for the sooner thou diest, the 
sooner thou shalt come to thy desired knowledge. The best here is short of 
the least there. Let no man blame God for maldng him too soon happy. 
Say rather with the Psalmist, ' My soul is athirst for the livhig God : O 
when shall I come to appear m the glorious presence of the Lord !' Who 
Avould not forsake a prison for a palace, a tabernacle for a city, a sea of 
dangers for a firm land of bliss, the life of men for the life of angels ? In 
the bed of tliis joy let me repose your souls for this time : meditating of that 
eternal glory whereof you shall have a 'perfect and fuU measure 3' thinking 
that the full coronation of your Saviour tarries for you ; and lifting up your 
eyes of soitow from the valley of tears to the mount of Zion of blessedness, 
whereon the Lamb of God standeth to gather his saints about him to ' a per- 
fect man, to the measure of the stature of his own fulness,' To whicli 
place himself, for his own merits' and mercies' sake, in due time bring us ! 
Amen. 



THE CHEISTIAN'S WALK; 

OB, 

THE KING'S HIGHWAY OF CHARITY. 



Walk in love, as Christ also hath loved us, and hath given himself for us an 
offering and a sacrifice to God for a siveet-smelling savour. — Eph. V. 2. 

Our blessed Saviour is set forth in the gospel, not only a sacrifice for sin, 
but also a direction to virtue. He calleth himself the truth and the toay : 
the truth, in regard of his good learning; the way, in respect of his good life. 
His actions are our instructions, so well as his passion our salvation. He 
taught us both faciendo and 2^atiendo, — both in doing and in dying. 

Both sweetly propounded and compounded in this verse. Actively, he 
loved us ; passively, he gave himselfc or us ; and so is both an ensample for 
virtue, and an offering for sin. He gave himself, that his passion might 
save us ; he loved us, that his actions might direct us. ' Walk in love, as 
Christ,' &c. 

We may distinguish the whole verse into a sacred canon, and a sacred 
crucifix. 

The canon teacheth us, What; the crucifix, Eoiv. 

In the canon we shall find a precept ; it is partly exhortatory : and a pre- 
cedent ; it is partly exemplary. 

The precept, ' Walk in love ;' the precedent or pattern, ' as Christ loved 
us.' The precept holy, the pattern heavenly. Christ bids us do nothing 
but what himself hath done before ; we cannot find fault with our example. 

The crucifix hath one main stock, 'He gave himself for us;' and two 
branches, not unlike that cross-piece whereunto his two hands were nailed ; 
1. An ' offering' or sacrifice ; 2. ' Of a sweet-smelling savour to God.' 

To begin with the canon : the method leads us first to the precept, which 
shall take up my discourse for this time : ' Walk in love.' Here is, 1. The 
way prescribed ; 2. Our course incited. The way is love ; our course, walk- 
ing. 

1. Love is the way ; and that an excellent way to heaven. Our Apostle 
ends his 12th chapter of First Corinthians in the description of many spiri- 
tual gifts : ' Apostleship, prophesying, teaching, worldng of miracles, healing, 



Eph, V. 2.] THE christian's walk. 405 

speaking with tongues,' chap. xii. 28, — all excellent gifts, — and yet concludes, 
ver. 31, * But covet earnestly the best gifts; and yet shew I unto you a more 
excellent way.' Now that excellent, more excellent way, was charity; and 
he takes a whole succeeding chapter to demonstrate it, chap, xiii., which he 
spends wholly in the praise and prelation of love. 

I hope no man, when I call love a way to God, wiU understand it for a 
justifying way. Faith alone, leaning on the merits of Christ, doth bring us 
into that high chamber of presence. Love is not a cause to justify, but a 
way for the justified. There is difference betwixt a cause and a way. Faith 
is causa justificandi ; love is via justijicati. They that are justified by faith, 
must Avalk in charity ; for ' faith worketh,' and walketh, ' by love,' Gal. v. 6. 
Faith and love are the brain and the heart of the soul, so knit together in a 
mutual harmony and correspondence, that without their perfect union the 
whole Christian man cannot move with power, nor feel with tenderness, nor 
breathe with true Ufe. Love, then, is a path for holy feet to walk in. It 
is, (1.) a clear, (2.) a near, (3.) a sociable way. 

(1.) Clear. — There be no rubs in love. Nee retia tendit, nee loedere intendit. 
It neither does nor desires another's harm; it commits no evil, nay, 'it 
thinks no evil,' saith our Apostle, 1 Cor. xiii. 5. For passive rubs, ' it passeth 
over an offence,' Prov. xix. 11. It may be moved with violence, cannot be 
removed from patience. * Charity covers a multitude of sins,' saith Peter, 1 
Epist. iv. 8, — ' all sins,' saith Solomon, Prov, x. 12, — covers them partly 
from the eyes of God, in praying for the offenders ; partly from the eyes of the 
world, in throwing a cloak over our brother's nakedness ; especially from its 
own eyes, by winking at many A\Tongs offered it. ' Charity suffereth long,' 
1 Cor. xiii. 4. The back of love will bear a load of injuries. 

There be two graces in a Christian, that have a different property. The 
one is most stout and stern ; the other most mild and tender. Love is soft 
and gentle; and, therefore, compared to the 'bowels,' Col. iii. 12: viscera 
miserieordice. Faith is austere and courageous, carrying Luther's motto on 
its shield, Cedo nidli, — I yield to no enemy of my faith. So said our pre- 
cious Jewel : ' I deny my living, I deny my estimation, I deny my name, I 
deny myself; but the faith of Christ, and the truth of God, I cannot deny.' 
But love is mild, long-suffering, merciful, compassionate, and so hath a clear 
way to peace. 

(2.) Near. — Love is also a very near way to blessedness, and, as I may 
say, a short cut to heaven. All God's law was at first reduced to ten pre- 
cepts. The laws of nations, though they make up large voliunes, yet are 
still unperfect ; some statutes are added as necessary, others repealed as 
hurtful. But the law of God, though contained in a few Imes, yet contains 
all perfection of duty to God and man. There is no good thing that is not 
here commanded, no evil thing that is not here forbidden. And aU this is 
in so short bounds that those ten precepts are called but ten words. Yet 
when Christ came, he abridged this law shorter, and reduced the ten into 
two : * Thou shalt love the Lord thy God with all thy heart, and thy neigh- 
bour as thyself.' St Paul yet comes after, and rounds up all into one. God 
reduceth all into ten ; Christ those ten into two ; Paul those two into one : 
' Love is the fulfilling of the law,' Rom. xiiL 10, Which is compendium, 
non dispendixtm lerjis, saith Tcrtullian,* — an abridging, not enervating of the 
law of God. So Augaistine, ' God in all his law, nihil prcecipit nisi charitatem, 
nihil cidpat 7iisi ciipiditatem,f — commands notliing but love, condemns no- 
thing but lust,' Yea, it is not only the complement of the law, but also tte 
* Contr. Marcion., lib. v. f De Doctrin. Christ., lib. iii., cap. 10. 



40G THE christian's walk. [Sermon XLIX. 

supplement of the gospel. Novum mandatum, — ' A new commandment I 
give unto you, that ye love one another,' John xiii. 34. All which makes it 
manifest that love is a near way to heaven. 

(3.) Sociable it is also ; for it is never out of company, never out of the best 
company. The delight thereof is ' with the saints that are in earth, and with 
the excellent,' Ps. xvi. 3. The two main objects of envy are highness and 
nighness : the envious man cannot endure another above him, another near 
him; the envious man loves no neighbour. But contrarily, love doth the 
more heartily honour those that are higher, and embrace those that are 
nigher, and cannot want society, so long as there is a communion of saints. 

3, Love is the way, you hear : our course is walking. As clear, near, 
and sociable a way as love is, yet few can hit it ; for of all ways you shall 
find this least travelled. The way of charity, as once did the v/ays of Zion, 
mourns for want of passengers. This path is so uncouth and unbeaten, that 
many cannot tell whether there be such a way or not. It is, in their opinion, 
but via serjjentis, — the way of a serpent on the earth, or of a bird in the air, 
which cutteth the air with her wings, and leaves no print or track behind 
her ; or some chimera or mathematical imaginary jDoint — an ens rationale, 
without true being. Viam dilectionis ignorant, as the apostle saith, viam 
2>acis, — ' The way of peace they have not known,' Rom. iii. 17. 

Others know there is such a way, but they will not set their foot into it. 
Their old way of malice and covetousness is delightful ; but this is ardua et 
2yrcmmpta via, — a hard and a harsh way. Indeed, artis tristissima janua 
nostra', the entrance to this way is somewhat sharp and unpleasant to flesh ; 
for it begins at repentance for former uncharitableness. But once entered 
into this Idng's highway, it is full of all content and blessedness : Ad hetos 
ditcens j^e^' gramina Jluctus. 

Walk in love. — He doth not say, talk of it, but walk in it. This precept 
is for course, not discourse. Love sits at the door of many men's lips, but 
hath no dwelling in the heart. We may say truly of that charity, it is not 
at home. A great man had curiously engraven at the gate of his j^alace the 
image of Bounty, or hospitality; the needy travellers with joy spying it, ap- 
proach thither in hopeful expectation of succour; but still silence, or an 
empty echo, answers all their cries and knocks : for hospitality may stand at 
the gate, but there is none in the house. One among the rest (his hungry 
trust thus often abused) resolves to pluck doAvn the image, with these words, 
*If there be neither meat nor drink in the house, what needs there a sign?' 
Great portals in the country, and coloured posts in the city, promise the 
poor beggar liberal relief, but they are often but Images ; rtmta et mtdila 
signa, — dumb and lame signs ; for charity is not at home, only the shadow 
without spe illectat inani, gives fair and fruitless hoj^es. 

We are too much wearied with these shadows of charity. Ambrose makes 
two paiis of liberality — benevolence and beneficence.* Many will share the 
former, but spare the latter ; they will wish something, but do nothing : 
they have open mouths, but shut hearts ; soft words, but hard bowels. To 
these St John gives advice, ' Let us not love in word, nor in tongue, but in 
deed and in truth,' 1 John iii. 1 8 ; opposing works to words, verity to vanity. 
Verbal compliments are not real implements ; and, with a little inversion of 
the philosopher's sense, ' The belly hath no ears,' the starved soul deUghts 
not to hear charity, but to feel it. Ocidatw mihi sunt manv.s, — The poor's 
hands have eyes ; what they receive they believe. The gouty usurer hath a 
nimble tongue, and though he will not walk in love, he can talk of love ; 
* Offic, lilo. i., cap. 30. 



EpH. Y. 2.] THE CHKISTIAX'S AVALK. 407 

for, of all members, the tongue j)ostj'ema smescit, waxeth old last. Lot a dis- 
tressed passeuger come to some of their gates, and he shall have divinity 
enough, but no humanity; wholesome counsel, but no wholesome food. 
They can afford them exhortation, but not compassion ; charging their ears, 
but in no wise overcharging their bellies : they have Scripture against 
begging, but no bread against famishing. The bread of the sanctuary is 
common with them, not the Ijrcad of the buttery. If the poor can be 
nourished with the philosophical supper of good moral sentences, they shall 
be prodigiously feasted ; but if the bread of life will not content them, they 
may be packing. But, saith St James, ' If you say to the poor, Depart in 
peace, be warmed, be filled; yet give them nothing needful to the body, 
your devotion profits not,' neither them nor yourselves, James ii. 1 6. There 
is difl'erence betwixt breath and bread, between wording and working, be- 
tween mere language and very sustenance. 

The apostle chargeth us to walk, not to talk of love ; one step of our feet 
is worth ten words of our tongues. The actions of pity do gracefully become 
the profession of piety. It is wittily observed, that the over-precise are so 
thwartingly cross to the superstitious in all things, that they Avill scarce do a 
good work, because a heretic doth it ; that whereas a Papist will rather lose 
a penny than a Paternoster, these ■will rather give a Paternoster than a penny. 
They are devout and free in anything that toucheth not their purses. Thus, 
with a show of spiritual counsel, they neglect corporal comfort ; and over- 
throw that by their cold deeds, which they would seem to build up by their 
hot words : that the poor might well reply^ More of your cost, and less of 
your counsel, would do far better. 

Walk in love. — Do not step over it, nor cross it, nor walk besides it, nor 
near it, but walk in it. The doctrine in full strength directs us to a con- 
stant embracing of charity. The whole course of our living must be lovmg ; 
our beginning, continuance, end, must be in charity. Two sorts of men are 
here specially reprovable : some that seem to begin in charity, but end not 
60 ; others that seem to end in charity, that never walked so. 

First, Some have had apparent beginnings of love, whose conclusion hath 
halted off into worldliness : while they had little, they communicated some 
of that little ; but the multiplying their riches hath been the abatement of 
their mercies. Too many have verified this incongruent and preposterous 
observation, that the fiUing their purses with money hath ])roved the empty- 
ing their hearts of charity. As one obsei-ves of Rome, that the declination 
of piety came at one instant with the multiplication of metals. Even that 
clergy, that being poor, cared only to feed the flock, once grown rich, studied 
only to fill the pail. Ammianus Marcellinus saith of them, that matronarum 
oUotionihus ditahantur, — they were enriched by ladies' gifts. And here- 
upon, together with that unlucky separation of the Greek head from the 
Latin body, the empire began to dwindle, the popedom to flourish. Now 
plenty is the daughter of prosperity, ambition of plenty, corruption of ambi- 
tion. So divitice veniunt, religioqiiefugit, — religion biings in wealth, wealth 
thrusts out religion. 

To this purpose, and to prevent this ready evil, was God's charge by the 
pen of David : ' If riches increase, set not your heart upon them,' Ps. IxiL 
10. For till they increase, there is less danger. But saith one, Societas 
qucedam est, etiam omnis, vitiis et diviiiis, — Wealth and wickedness are near 
of kin. Niinict honorum copia, ingens malorum occasio, — Plenty of goods 
lightly occasions plenty of evils. Goodness commonly lasts till goods 
come ; but dition of state alters condition of persons. How many had beeu 



408 THE CHEISTIAN's WALK. [SeEMON XLIX. 

good had they not been great ! And as it was said of Tiberius, he would 
have made a good subject, but was a veiy ill king ; so many have died good 
servants, that would have lived bad masters. God, that can best fit a man's 
estate here, that it may further his salvation hereafter, knows that many a 
man is gone poor up to heaven, who rich would have tumbled down to helL 
We may observe this in Peter, who being gotten into the high priest's hall, 
sits him down by the warm fire, and forgets his Master, Mark xiv. 54. Be- 
fore, Peter followed Christ hard at the heels, through cold and heat, hunger 
and thirst, trouble and weariness, and promiseth an infallible adherence ; but 
now he sits becking himself by a warm fire, his poor Master is forgotten. 
Thus his body grows warm ; his zeal, his soul, cold. When he was abroad 
in the cold, he was the hotter Christian ; now he is by the fireside, he grows 
the colder. Oh the warmth of this world, how it makes a man forget 
Christ ! He that wants bread, pities them that be hungry ; and they that 
want fire have compassion of the poor, cold, and naked ; but the warmth 
and plenty of the world starve those thoughts. When the princes are at 
ease in Zion, they never ' grieve for the affliction of Joseph,' Amos vi 6. 

Whilst usury can sit in furs, ambition look down from his lofty turrets, 
lust imagine heaven in her soft embracings, ej)icurism study dishes and eat 
them, pride study fashions and wear them ; the down-trodden poor, exposed 
to the bleak air, aflOiicted, famished, are not thought on. So easily are many 
that begin ia love put by riches out of the way, and made to forbear walk- 
ing in charity, even by that which should enable their steps. Thus avarice 
breeds with wealth, as they speak of toads that have been found in the midst 
of great stones. Though the man of mean estate, whose own want instructs 
his heart to commiserate others, say thus with himself, ' If I had more goods, 
I would do more good ;' yet experience justifies this point, that many have 
changed their minds with their means, and the state of their purse hath 
forespoken the state of their conscience. So they have ' begun in' the cha- 
rity of ' the Spirit,' and ' ended in' the cares of ' the flesh,' Gral. iiL 3. 

Every man hath a better opinion of himself than to think thus. As 
Hazael answered Elisha, when the good prophet told him with tears that he 
should burn the cities of Israel with fire, slay the inhabitants, rip up the 
women with child, and dash the infants against the stones : ' Am I a dog, 
that I should do this horrid thing V 2 Kings viii. 13 ; so you wiU not think, 
that being now mean, you relieve the distressed ; if you were rich, that you 
would rob, spoil, defraud, oppress, impoverish them. Oh, you know not the 
incantations of the world ! It is a pipe that (beyond the siren's singing) 
makes many sober men run mad upon it. I have read of an exquisite mu- 
sician, of whom it was reported that he could put men into strange fits and 
passions, which he would as soon alter again with vaiying his notes, inclin- 
ing and compelling the disposition of the hearer to his strains. There was 
one that would make trial how he could affect him, daring his best skill to 
work upon his boasted composedness and resolution. The musician begins 
to play, and gave such a lacrym(x, so sad and deep a lesson, that the man 
feU into a dumpish melancholy, standing as one forlorn, with his arms 
wreathed, his hat puUed over his eyes, venting many mournful sighs. Pre- 
sently the musician changeth his stroke into mirthful and lusty tunes, and 
so by degrees into jigs, crotchets, and wanton airs; then the man also 
changeth his melancholy into sprightly humours, leaping and dancing as if 
he had been transformed into air. This passion lasting but with the note 
that moved it, the musician riseth into wild raptures, masks, and antiques ; 
whereupon he also riseth to shouting, haUoing, and such frantic passages. 



Eph. V. 2.] OHE christian's walk. 409 

that he grew at last stark-mad. Such a charming power, said a worthy 
diviiie, hath the musie of money and wealth, and such fits it works in a 
man's heart. First it takes him from peaceful settledness, and from great 
content in his little, and puts him into dumps ; a miserable, carking thought- 
fulness how to scrape together much dirt. Next when he hath it, and begins 
with deUght to suck on the dugs of the world, his purse, his bams, and all 
his, but his heart, fuU, he falls to dancing and singing reqidems : ' Soul, take 
thine ease, eat, drink, and be merry,' Luke xii. 19. Then shall his table 
stand fuU of the best dishes, his cup of the purest wine, his back with the 
richest robes ; and he conceits a kind of immortality in his coffers ; he de- 
nies himself no satiety, no surquedry. But at last the world's bedlam music 
puts him into frenzy : he grows rampant ; runs into oppressions, extortions, 
depopulations, rapes, whoredoms, murders, massacres j spares not blood or 
friendship, authority nor vassalage, widow nor orphan, prince nor subject ; 
nee haros, nee arm, — neither poor man's cottage nor church's altar ; yea, if 
the commonwealth had but one throat, as Nero wished of Rome, he would 
cut it. Oh the unpacifiable madness that this world's music puts those into 
who will dance after its pipe ! For this cause, saith our Apostle, continue 
in the charity thou hast begun : ' Walk in love.' ' Ye did xxm. well, who did 
hinder you?' Gal. v. 7. Doth wealth keep you from charity? ' This per- 
suasion Cometh not of him that caUeth you,' ver. 8. God never meant, 
when he gave you riches, tliat you should then begin to be covetous. He 
did not for this puqDose shew new mercy to you, that you should take away 
your old mercies from his. 

Secondly, There are other that seem to end in love, who never aU their 
days walked in this heavenly path. They have a will lying by them, where- 
in they have bequeathed a certain legacy to the poor — something to such a 
church, or such an hospital. But this will is not of force tUl the testator be 
dead, so that a man may say, though the will be ready, yet ' to will is not 
ready ' with them ; for God shall not have it so long as they can keep it. 
These can wish, with Balaam, to die Christians, but they must live pagans. 
Having raised thousands out of their sacrUegnous and inhospitable impro- 
priations, they can bestow the dead hope of a little mite on the church ; in 
memorial whereof the heir must procure an annual recitation, besides the 
monumental sculpture on the tomb. Be his life never so black, and more 
tenebrous than the vaults of lust, yet, said a reverend divine, he shall And a 
black prophet, for a black cloak, that with a black mouth shall commend him 
for whiter than snow and lilies. Though his unrepented oppressions, un- 
restored extortions, and blood-drawing usuries, have sent his soul to the 
infernal dungeon of Satan, whose parishioner he was all his life ; yet money 
may get him canonised a saint at Rome, and robe liim with spotless in- 
tegrity and innocence. So divers among them, that lived more latronum, yet 
in death affected cultum martyrum. Hence epitaphs and funeral orations 
shall commend a man's charity, who never aU his days walked two steps in 
love. 

But it is in vain to write a man's charity in a repaired window, when his 
tyrannous life is written in the bloody and indelible characters of many poor 
men's ruin and ovei-throw. Nor can the narrow plaster of a little poor 
benevolence hide and cover the multitude of gaping wounds made by extor- 
tion and unmercifulness. No, God hates the sacrifice of robbeiy : ' their 
drink-offerings of blood will I not offer,' said David, Ps. xvi. 4. The obla- 
tion that is made up of the earnings of the poor' is an abomination, offend- 
ing God's eye, and provoking his hand. First restore the lands and goods 



410 THE christian's WALK. [Sermon XLIX. 

of others, injuriously or usuriously gotten; let not an unjust penny lie 
rotting on tliy heap and heart ; and then build hospitals, repair ruined holy 
places, produce the fruits of mercy, walk in love. Otherwise, it is not 
smooth marble and engi-aven brass, A\ith a commending epitaph, that can 
any more preserve the name from rotten putrefaction than the carcase. But 
for all that, the memory shall stink above ground, as the body doth under 
it. It is a desperate hazard, that a wicked man by a charitable will shall 
make amends for all ; whereas, commonly a usurer's testament is but a testi- 
mony of his lewd life. There is small hope that they end in charity who 
would never walk in love. 

There be others that cannot walk in love, through a double defect, either 
of eyes or of feet. Some have feet, but want eyes ; others have eyes, but 
want feet. 

First, Some have the feet of affections, but they lack eyes, and so cannot 
descry the true and perfect way of love. Indeed, no man can find it with- 
out God. ' Shew me thy ways, O Lord : teach me thy paths,' Ps. xxv. 4. 
For it is he that directs ' sinners and wanderers to the way,' ver. 8. These 
xvant him that should ' lead them by the way that they should go,' Isa. 
xlviii. 1 7. They think that by building up a ladder of good works their 
souls shall, on meritorious rounds, climb up to heaven. They cannot dis- 
tinguish between viavi regni and causavi regnandi. They suppose if they 
relieve Seminaries, fast Lents, keep their numbered orisons, prodigally sacri- 
fice their bloods in treasons for that Roman harlot, this is via dileciionis, the 
way of love. So the sUly servant, bidden to open the gates, set his shoulders 
to them, but with all his might could not stir them ; whereas another comes 
with the key, and easily unlocks them. These men, so confident in their 
good works, do but set their shoulders to heaven-gates, alas ! without com- 
fort j for it is the key of faith that only opens them. These have nimble 
feet, forward affections, hearts workable to charity, and vrould walk in love 
if they had eyes. Therefore let us pray for them : ' Cause them to know 
the way, O Lord, wherein they should walk,' Ps. cxliii. 8. 

Secondly, Others have eyes, but they want feet ; they understand the 
%vay of love, but they have no affection to walk m it. They know that false 
measures, forsworn valuations, adulterate wares, smooth -cheeked circum- 
ventions, painted cozenages, malicious repinings, denied succours, are all 
against love. Noscunt et poscunt, — they know them, but they will use 
them. They know that humbleness, kindness, meekness, patience, remission, 
compassion, giving and forgiving, actual comforts, are the fruits of love. 
Xorunt et nolunt, — they know it, but they wUl none of it. These know, 
but walk not in love. It is fabled that a great king gave to one of his sub- 
jects, out of his own mere favour, a goodly city, happily replenished with all 
treasures and pleasures. He does not only freely give it, but directs him the 
way, which keeping, he should not miss it. The rejoiced subject soon enters 
on his journey, and rests not till he comes within the sight of the city. Thus 
near it, he spies a gTcat company of men digging in the ground, to whom 
approaching, he found them casting up white and red earth in abundance. 
Wherewith his amazed eyes growing soon enamoured, he desires a participa- 
tion of then- riches. They refuse to join him in their gains, unless he wUl 
join himself in their pains. Hereupon he falls to toUing, digging, and delv- 
ing, tUl some of the earth falls so heavy upon him that it lames him, and he 
is able to go no further. There he dies in the sight of that city, to which he 
could not go for want of feet, and loseth a certain substantial gift for an un- 
certain shadow of vain hope. 



Epn. V. 2.] THE CHRISTIAN'S WALK. 411 

You can easily apply it. God, of his gracious favour, not for our deserts, 
gives man, his creature, a glorious city, even that whose ' foundations are of 
jasper, sapphire, and emerald,' Arc, Rev. xxi. 19. He doth more, directs 
him in the Avay to it : Go on this way ; ' walk in love.' lie begms to travel, 
and comes within the sight of heaven ; but by the way he spies worldlings 
toiling in the earth, and scraping together white and red clay — silver and 
gold, the riches of this world. Hereof desirous, he is not suffered to partake, 
except he also partake of their covetousness and corrupt fashions. Now, 
Mammon sets him on work to dig out his own damnation;* where, after a 
while, this gay earth comes tumbling so fast upon him, that his feet be 
maimed, his affections to heaven lost, and he dies short of that glorious city, 
which the King of heaven purchased with his own blood, and gave him. 
Think of this, ye worldlings, and seeing you know what it is to be chari- 
table, put your feet in this way : ' Walk in love.' 

There be yet others whose whole course is every step out of the way to 
God, who is love ; and they must walk in love that come unto him. 

First, There is a path of lust ; they err damnably that call this the way 
of love. They turn a spiritual grace into a carnal vice ; and whereas charity 
and chastity are of a nearer alliance than sound, these debauched tongues 
call uncleanness love. Adultery is a cursed way, though a much coursed 
way ; for a whore is the highway to the devil. 

Secondlj^, There is a path of malice ; and they that travel in it are bound 
for the enemy. Their evil eye is vexed at God's goodness, and their hands 
of desolation would vmdo his mercies. Other men's health is their sickness; 
others' weal their woe. The Jesuits and their bloody proselytes are pilgrims 
in this way. We know by experience the scoj^e of their walks. Their 
malice was so strong as scevire in saxa; but they would turn Jerusalem in 
acei-vum lapidum, into a heap of stones. Yea, such was their rage, that nil 
reliqui fecerunt, ut non ipsis elementis fieret injuria, — they spared not to let 
the elements know the madness of their violence. They could not draw fire 
from heaven ; (their betters could not do it in the days of Christ on earth ;) 
therefore they seek it, they dig it from hell : — 

' Flectere cum nequeunt Superos, Acheronta movebuut.* 

Here was malicious walking. 

Thirdly, There is a counterfeit path ; and the travellers make as if they 
walked in love, but their love is dissimulation. It is not dilectio vera, true 
love, Avhich St John speaks of, 1 Epist. iii. 18; nor dilectio mera, as Luther, 
— not a plain-hearted love. They will cozen you unseen, and then, like the 
whore in the Proverbs, wipe their mouths ; and it was not they. Their art 
is alius pellere axit tollere, — to give others a mpe or a wound ; and, Judas- 
like, they salute those with a kiss, against whom they intend most treason. 

Fourthly, There is a way directly cross to love, which neither obeys God, 
for love keeps the commandments ; nor comforts man, for love hath com- 
passion on the distressed. These have feet swift enough, but ' swift to shed 
blood. Destruction and misery are in their ways,' Eom. iii. 15, IG. They 
are in Zedekiah's case, 2 Kings xxv. 7 : l)oth their eyes are put out, and 
their feet lamed with the captive-chains of »Satan ; so easily carried down to 
liis infernal Babylon. 

These are they that * devour a man and his heritage,' ]\Iic. ii. 2. There- 
fore Christ calls their riches, not ra otra, but tu hivra, things within them, 
as if they had swallowed them down into their bowels. The phrase Ls used 
* * Effodiuntur opes irritamenta malorum.' — Or. Met. 



412 THE christian's walk. [Sermon XLIX. 

by Job, ' He hath, swallowed down riches, and he shall vomit them T»p again : 
God shall cast them out of his belly,' chap. xx. 15. When this vomit is 
given them, you shall see strange stuff come from them. Here the raw and 
micligested gobbets of usiu-y; there the mangled morsels of bloody oppres- 
sions : here five or six impropriate churches ; there thousand acres of decayed 
tillage : here a whole casket of bribes ; there whole houses and patrimonies 
of undone orphans : here an enclosure of commons ; there a vastation of 
proper and sanctified things. Rip up their consciences, and this is the stuff- 
ing of their hearts. 

These walk cross to the cross of Christ ; as Paul saith, they are enemies, 
cursed 'walkers,' PhU. iii. 18. Whereupon we may conclude with Bernard, 
Periculosa tempora jam non instant, seel extant* — The dangerous times are 
not coming, but come upon us. The cold frost of indevotion is so general, 
that many have benumbed joints ; they cannot walk in love. Others so 
stiff and obdurate, that they will meet all that walk in this way, and with 
their turbulent malice, strive to jostle them out of it. Therefore David 
prays, ' Preserve me from the violent men, that have purposed to overthrow 
my goings,' Ps. cxL 4. Let us then, upon this great cause, use that depre- 
cation ua our Litany, 'From pride, vain-glory, and hypocrisy; from envy, 
hatred, and malice, and all uncharitableness, good Lord, deliver us !' 

I am loath to give you a bitter farewell, or to conclude with a menace. 
I see I cannot, by the time's leave, drink to you any deeper in this cup of 
charity. I will touch it once again, and let every present soul that loves 
heaven pledge me : * Walk in love.' 

The way to life everlasting is love ; and he that keeps the way is sure to 
come to the end. ' We know that we have passed from death to life, be- 
cause we love the brethren,' 1 John iii 14. For this are the works of mercy, 
charity, piety, and pity, so much commended in the Scriptures, and by the 
fathers, with so high titles, because they are the appointed way wherein we 
must walk, and whereby we must ' work up our own salvation.' Therefore 
the apostle claps in the neck of good works : ' laying up in store for them- 
selves a good foundation against the time to come, that they may lay hold 
of eternal life,' 1 Tim. vi 19. Thereby we lay the ground of salvation in 
our consciences, and take assured hold of eternal life. He that goes on in 
love shall come home to life. 

This comforts us ; not in a presumption of merit, but in confident know- 
ledge that this is the way to glory : wherein, when we find ourselves walk- 
ing, we are sure we are going to heaven, ' and sing in the ways of the Lord, 
Great is the glory of the Lord,' Ps. cxxxviii. 5. Now, therefore, ' put on 
(as the elect of God, holy and beloved) bowels of mercies, kindness, humble- 
ness of mind,' &c.. Col. iii. 12. As you claim any portion in those gracious 
blessings, election, sanctification, and the love of God ; as you would have 
the sweet testimony of the Spirit that you are sealed up to the day of re- 
demption, ' put on mercy, kindness, meekness, long-suffering' — let them be 
as robes to cover you all over ; yea, ' bowels of mercies' — let them be as 
tender and inward to you as your most vital parts. Lay forbearance and 
forgiveness as dear friends in your bosoms. Depart from iniquity; for ' the 
highway of the upright is to depart from evil ; and he that keepeth his way 
preserveth his soul,' Prov. xvi. 17. And, ' above all these things, put on 
charity, which is the bond of perfectness,' Col. iii. 14. 'Walk in love.' 
* And as many as walk according to this rule, peace be on them, and mercy, 
and upon the Israel of God !' Gal. vi. IG. Amen. 
* De Considerat., lib. i. 



LOVE'S COPT; 

OB, 

THE BEST PRECEDENT OF CHAEITT. 



As Chnst loved us. — Eph, V. 2. 

We distinguislied the whole verse into a cajiooi and. a crucifix. The canon 
consisted of a precept and a precedent. Love is the subject, and it is both 
commanded and commended : commanded in the charge, which you have 
heard ; commended in the exam2)le, which you shall hear. I determined my 
speech with the jn'ecept : ' Walk in love.' The 2}recedent or pattern remains 
to be propounded and expounded : ' as Christ loved us.' Every word is 
emphatical ; and there be four, signifying four several natures. 

Here, 1. w4s is a word of quality; 3. Christ is a word of majesty; 3. Loved 
is a word of mercy ; 4. Us is a word of misery. 

Two of these words be vincida or media, that join and unite other things ; 
sicut and ddexit, as and loved. As directs our love to God and man, by the 
exemplified rule of Christ loving us. ' Walk in love' to others, ' as Christ 
loved us.' Loved is that blessed reconciling natiu'e whereby God's good 
greatness descends to our bad baseness, and the Just gives to the unjust sal- 
vation. For what other nature but mercy could reconcile so high majesty 
and so low misery ! 

1. As, according to Zanchius's observation on this place, is a note of qua- 
lity, not equaUty; of similitude, not of comparison. We must love others 
as Christ loved us. As, for the manner, not for the measure. ' His love 
was strong as death,' Cant. viii. 6 ; for to the death he loved us. It was a 
bright and clear fire ; ' many waters could not quench it ;' yea, water and 
blood could not put it out. ' God so loved the world,' John iii. 1 6, so freely, 
so fatherly, so fully, as no tongue can teU, no heart think. ' The love of 
Christ passcth knowledge,' Eph. iii. 19. To think of equalling this love 
would be an impossible presumption. Our love is inconstant, weak; a 
mingled, and often a mangled love, mingled with self-love, and mangled with 
the wounding afi'ections of the world. Our love is faint, his strong ; ours 
fickle, his constant ; ours limited, his infinite. Yet we must follow him so 
fast as we can, and so far as we may : ' Walking in love, as he loved us.' 



414 love's copy. [Sermon L. 

His walking in love was strange and admirable ; lie took large steps — 
from keaven to eartk, and from eartk to heaven. As Bernard, on that speech 
of the church concerning her Beloved, ' Behold, he cometh leaping upon the 
mountains, skipping upon the hills,' Cant. ii. 8. He leaps from heaven to 
the virgin's womb, from the womb to a manger, from the manger to Egypt, 
from Egypt to Judah, from thence to the temple, from the temple up to 
the cross, from the cross down to the grave, from the grave up to the earth, 
and from the earth up to the highest glory. And he shall yet have another 
leap, from the right hand of his Father to judge quick and dead. 

These were great jumps, and large paces of love : when he made but one 
stride from the clouds to the cradle, and another from the cradle to the cross, 
and a third from tTie cross to the crown. To come from the bosom of his 
immortal Father to the womb of his mortal mother was a great step. From 
the lowest hell, or depth of his humiliation, to the highest heaven, or top of 
his exaltation, was a large pace. 

We cannot take such large steps, nor make such strides. These leaps are 
beyond our agility, our ability. Yet we must follow him in love ; stepping 
so far as we can, and walking so fast as we may. Follow Ave carefully and 
cheerfully; though non passibus (equis. The father, that takes his young 
son into the field with bows and shafts, and bids him shoot after him, doth 
not expect that the child should shoot so far as he, but so far as he can. 
Though we cannot reach Christ's mark, yet ' if there be a willing mind, it is 
accepted according to that a man hath, not according to that he hath not,' 
2 Cor. viii. 12. Now, this particle as is not barely similitudiuary, but hath 
a greater latitude; and serves, (1.) To confine the measure; (2.) To define 
the matter ; and, (3.) To refine the manner of our imitation. 

(1.) This sicut confines our imitation, and limits it to that circumference 
which the present rule or compass gives it We may not follow Christ in 
all things, but in this thing : love, as he loved us. Our imitation hath a 
limitation, that it may not exorbitantly start out of the circle. There are 
special works which God reserves to himself, and wherein he did never com- 
mand or commend man's following ; but rather strikes it down as presump- 
tion. His power, his majesty, his wisdom, his miracles, cannot without a. 
contumacious ambition be aimed at. When Lucifer aspired to be like God 
in majesty, he was thrown out of heaven. When Adam contended to be 
like God in knowledge, he was cast out of paradise. When Nebuchadnezzar 
arrogated to be like God in power, he was espulsed his kingdom. When 
Simon Magus mounted to be like God in working miracles, and to fly in the 
air, he was hurled down, and broke his neck. God must not be imitated in 
his finger, in his arm, in his brain, in his face, but in his bowels. Not in 
the finger of his miracles, nor in the arm of his power, nor in the brain of 
his wisdom, nor in the face of his majesty, but in the bowels of his mercy. 
* Be ye merciful, as your heavenly Father is merciful,' Luke vi. 36. And 
saith Paul, 'put on the bowels of mercy,' Col, iii. 12, as Chxist put them 
on : forbear, forgive, walk in love, as he loved us. Neither angel nor man 
did ever, or shall ever, offend in coveting to be like God, in love, grace, 
mercj', goodness. So that this sicut excludes his miracles, and dhccts us to 
his morals. ' Vv^alk in love, as,' &c, 

(2.) This sicut defines what our love should be : as Christ's was to us. 
Now, his love to us had an infinite extension, and is past the skill of men 
or angels to describe. Yet because this is the perfect coj^y of our imitation, 
and the infallible rule whereby we must square our charity, I must, accord- 
ing to my shallow power, wade a little into this infinite and boundless sea. 



Eph. V, 2.] love's copy. 41 J 

I will only note four sweet streams of life in liis love. It was, [1.] Holy, 
sine merito; [2.] Hearty, sine modo; [3.] Kind, sine despectu; [4.] Constant, 
sine defectu. 

[1.1 Holy. The love of Jesus to us was sanda et sandificans diledio: a 
love holy formaliter, in itself; and holy effedive, in making those holy oii 
whom it was set. He gave himself to us, and for us, and gave us a faith to 
receive and embrace him; sine quo nee dilecti, nee diligentes fidssemus, — 
without whom we neither could have received love, nor returned love. 
Now his love did not only extend to our bodies' health, but to our souls' 
bhss. So he loved us, tliat he saved us. 

Our love should likewise be holy and whole, desiring not only our brother's 
external welfare, but much more his internal, his eternal blessedness. He 
that pities not a famished body, deserves justly the name of an unmerciful 
man ; but he that compassionates not an afflicted conscience, hath much 
more a hard heart. It is a usual speech of compassion to a distressed man, 
Alas, poor soul ! but this same ' Alas, poor soul ! ' is for the most part mis- 
taken. Neither the piticr nor the pitied imagines the soul pitiable. Very 
humanity teacheth a man to behold an execution of thieves and traitors with 
gTief ; that men, to satisfy their maUcious or covetoiis affections, should cut 
off their own lives with so infamous a death. But who commiserates the 
endangered soul, that must then enter into an eternal life or death ? 

The story of Hagar with her son Ishmael is set down by so heavenly a 
pen, that a man cannot read it without tears. She is cast out of Abraham's 
house witli her child, that might call her master father. Gen. xxi. 14. 
Bread and water is put on her shoulder, and she wanders into the wilder- 
ness ; a poor relief for so long a journey, to which there was set no date of 
returning. Soon was the water spent in the bottle ; the child cries for drink, 
to her that had it not, and lifts up pitiful eyes, every glance whereof was 
enough to wound her soul ; vents the sighs of a dry and panting heart; but 
there is no water to he had, except the tears that ran down from a sorrow- 
ful mother's eyes could quench its thirst. Down she lays the child under a 
shrub, and went, as heavy as ever mother parted from her only son, and sat 
her down upon the earth, as if she desired it for a present receptacle of her 
grief, of herself ; ' a good way off,' saith the text, ' as it were a bow-shot,' thiii 
the shrieks, yellings, and dying groans of the child might not reach her ears ; 
crying out, ' Let me not see the death of the child.' Die she knew he must, 
but as if the beholding it would rend her heart, and wound her soul, she 
denies those windows so sad a spectacle : ' Let me not see the death of the 
child. So she lift up her voice and wept.' Never was Hagar so pitiful to 
her son Ishmael; as the church is to eveiy Christian. If any son of her 
womb will wander out of Abraham's family, the house of faith, into the 
wilderness of this world, and prodigally part with his ' own mercy,' Jonah 
ii. 3, for the gaudy, transient vanities thereof, she follows, with entreaties 
to liim, and to heaven for him. If he will not return, she is loath to see his 
death ; she turns her back upon him, and weeps. He that can with dry 
eyes and unrelenting heart behold a man's soul ready to perish, hath not so 
much passion and compassion as that Egj'ptian bondwoman. 

_[2.J Hearty. The love of Christ to us was hearty ; not consisting of shows 
and signs, and courtly compliments, but of actual, real, royal bounties. He 
did not dissemble love to us when he died for us. Exhibit io operis, probatio 
amoris. He pleaded by the truest and most undeniable argument, demon- 
stration. * I love you.' Wherein I ' I give my life for you.' Tot ova, qiiot 
vulnera ; tot verba, qiiot vo'lera. So many wounds, so many words to speak 



416 love's copy. [Sermon L, 

actually his love ; every strii^e he bore gave sufficient testimony of his affec- 
tion. His exceeding rich gift shews his exceeding rich love. This hearti- 
ness must be in our love, both to our Creator and to his image. 

First, To God ; so he challengeth thy love to be conditioned : with thy 
heart, with all thy heart. And this, saith Christ, is p?'mM??i et maximum 
mcmdatum, — ' the first and the greatest commandment,' Matt. xxii. 38. The 
first, quasi virtualiter continens reliqua,'^ — as mainly comprehending all the 
rest. For he that loves God with all his heart, will neither idolatrise, nor 
blaspheme, nor profane his Sabbaths; no, nor wrong his creatures. The 
greatest, as requiring the greatest perfection of our love.t This then must 
be a hearty love, — not slow, not idle ; but must shew itself, et 'properando et 
operando, — in ready diligence, in fruitful and working obedience. There are 
many content to love God a Uttle, because he blesseth them much. So Saul 
loved him for his kingdom. These love God pro seipsis, not prce seijosis, — 
for themselves, not before themselves. They will give him homage, but not 
fealty ; the calves of their lips, but not the calves of their stalls. If they 
feast him with venison, part of their emparked riches, which is dear to them, 
yet it shall be but rascal deer, the trash of their substance ; they will not 
feast him with the heart, that is the best deer in their park. J 

Secondly, To man, whom thou art bound to love as thyself; where, say 
some, as is but a tarn, not a tantum : as thyself, not as much as thyself ; oa 
for the manner, not for the measure. But this is certain, true love begins 
at home, and he cannot love another soundly, that primarily loves not him- 
self. And he that loves himself with a good heart, with the same heart wiU 
love his brother. In quo seipsum, et propter quod seij)sum,§ — in that manner, 
and for that cause, that he loves himself. This, then, commands the same 
love, if not the same degree of love, to thy brother, that thou bearest to 
thyself. 

This hearty love is hardly found. More is protested now than in former 
times, but less done. It is wittily observed, that the old manner of saluting 
was to take and shake one another by the hand. Now we lock arms, and 
join breasts, but not hearts. That old handful was better than this new 
armful. Our cringes and complimental bowings promise great humility, but 
the smothered vermin of pride lies within. We have low looks and lofty 
thoughts. There are enough of those ' which speak peace to their neigh- 
bours, but mischief is in their hearts,' Ps. xxviii. 3 ; whose smooth habits do 
so palliate and ornamentally cover their poison, as if they did preserve mud 
in crystal. The Romans usually painted Friendship with her hand on her 
heart, as if she promised to send no messenger out of the gate of her lips, 
but him that goes on the heart's errand. Now we have studied both tex- 
tures of words, and pretextures of manners, to shroud dishonesty. But one 
ounce of real charity is worth a whole talent of verbal. He loves us best 
that does for us most. Many politicians (and the whole world now runs on 
the wheels of policy) use theii* lovers as ladders, their friends as scaffolds. 
When a house is to be erected, they first set up scaffolds, by which they 
build it up; the house finished, down pull they the scaffolds, and throw 
them into the fire. When the covetous or ambitious man hath his turn 
served by others, either for his advancing or advantaging, for gain or glory, 
he puts them off with neglect and contempt. The house is bmlt, what care 

* Marlorat. + Arctius. 

t There is here a play upon the words ' dear ' and ' deer,' ' heart ' and ' hart/ which 
our modem spelling fortunately does not allow us to exhibit. — Ed. 
§ Jacob, de Vorag. in Luc. x., Serm. 2. 



Eph. V. 2.] love's copy. 417 

they for the scaffold? The feat is wrought, let the wise and honest helpers 
be prisoned or poisoned, sink or swim, stand or perish. Nay, it is well if 
they help not those down that helped them up. 

[3.] Kind. The Apostle makes kindness one essential part of our love. 
Col, iii. 13; deriving it from Christ's example, who was kind to us, both in 
giving us much good and forgiving us much evil. And God commendeth, 
yea, cSommandeth, the inseparable neighbourhood of godliness and brotherly 
kindness. ' Add to your godliness brotherly kindness,' 2 Pet. i, 7. For 
there is no piety towards God, where there is no kindness to our brother. 
Now, Christ's kindness to us consisted in two excellent effects, corrigenda et 
porrigendo. 

First, In correcting our errors, directing and amending our lives. J^fon 
minima pars dilectionis est, reprehendere dilectum, — It is no small part of 
kindness, to reprove him thou lovest. Therefore God saith, ' Thou shalt 
reprove thy brother, and not hate him in thy heart.' A loving man will 
chide his erring friend ; and he that does not, hates him in his heart. Sic 
vigilet tolerantia, ut non dormiat disciplina,* — So let patience watch, that 
discipline sleep not. This was David's desire, ' Let the righteous smite me, 
it shall be a kindness; and let him reprove me, it shall be an excellent oH, 
which shall not break my head,' Ps. cxli. 5. Our Saviour took this course, 
but he was pitiful in it; not 'breaking the bruised reed, nor. quenching the 
smoking flax,' Matt. xii. 20. He was not transported with passion, but 
moved with tender compassion and merciful affection : ' He was moved with 
compassion toward the people, seeing them as sheep without a shepherd,' 
Mark vi. 34. ' As a father pitieth his children, so the Lord pitieth them 
that fear him,' Ps. ciii. 13. And children are viscera j?:)a7'e?2^z<«i, saith 
Jerome, t — the very bowels of the parents. Therefore his bowels yearned 
within him when he saw the weakly blind led by the wilfully bKnd, and he 
instructed them. It is no small mercy in a father to con-ect his erring child. 

This is one office of love almost quite forgotten in the world. Our eyes 
and ears are conscious of many horrid sins, whereof we make also our souls 
guilty by our silence. Like chameleons, we turn to the colour of our company. 
Oppressions, that draw blood of the commonwealth, move us not. Oaths, 
that totter the battlements of heaven, wake us not. Oh, where is our kind- 
ness ! Whilst we do not reprove, we approve these iniquities. He is conscious 
of secret guiltiness that forbeareth to resist open iniquity.:}; Thou sayest it 
is for love's sake thou sparest reprehension. Why, if thou love thy friend, 
thou wilt gently rebuke his faults. If thou love thy friend never so dearly, 
yet thou oughtest to love truth more dearly. Let not, then, the truth of 
love prejudice the love of truth. 

Secondly, In 2'>orrigendo, reaching forth to us his ample mercies : ' Giving 
us riclily all things to enjoy,' 1 Tim. vi. 17. Where the Apostle describes 
God's bounty, — that he gives freely, fully, universally, effectually. 

First, Freely. He gives without exchange ; he receives nothing for that 
he gives. Ungodly men have honour, wealth, health, peace, plenty ; their 
bellies arc filled with his treasure, and they do not so much as return him 
thanks. His sun shines, his rain falls on the unjust and ungrateful man's 
ground. Man when he gives, et respicit et recijnt gratitudinem, both expects 
and accepts thanks and a return of love. God hath not so much as thanks. 
For the good, they are indeed grateful; but this gratia grati is gratia grati- 
ficantis. God gives them this grace to be thankful, ana they may bless him, 
that he stirs them up to bless him. 

* Aug. de Verbis Apost., Scrm. 22. t In Epist. Paul ad Philem. % Greg. 

VOL. II. 2 D 



418 love's copy. [Sermon K 

Secondly, Fully and richly, as becomes the greatest king. A duke, at the 
•wedding-feast of his daughter, caused to be brought in thirty courses, and at 
every course gave so many gifts to each guest at the table as were dishes in 
the course. And I have read of a queen that feasted her guests with wines 
brewed with dissolved precious stones, that every draught was valued at a 
hundred crowns. Here was royal entertainment ; but this was but one feast. 
Such bounty continued would quickly consume the finite means of any earthly 
prince. Only God is ' rich in mercy,' Eph. ii. 4. His treasury fills all the 
■world, without emptying, yea, impairing or abating itself. 

Thirdly, Universally; all things. The king hath his crown, the great 
man his honour, the mighty his strength, the rich his wealth, the learned 
his knowledge, the mean man his peace; all at his gift. He opens his hand 
wide, he sparseth abroad his blessings, and fills all things living with his 
jjlenteousness. 

Fourthly, Effectually; he settles these gifts upon us. As he gave them 
Tidthout others, so others without him shall never be able to take them away. 
As he created, so he conserveth the virtues, — strength in bread, and warmth 
in clothes, — and gives wine and oil their effective cheerfulness. 

Be thou so land as this holy and heavenly pattern, not aiming at the 
measure, which is inimitable, but levelling at the manner, which is charitable. 
Like Job, who used not to ' eat his morsels alone,' chap. xzxi. 17 ; neither to 
deny his ' bread to the hungiy,' nor the ' fleece of his flock ' to the cold and 
naked. Let thy stock of kindness be liberal, though thy stock of wealth be 
stinted. Give omni 2^6ienti, though not omnia petenti ; as that father 
excellently. 

[4.] Constant. For with Christ is no variableness, ' no shadow of change,' 
James i. 17; but 'whom he once loves, he loves for ever,' John xiii. L 
F'ickleness is for a Laban, whose ' countenance will turn away from Jacob,' 
Gen. xxxi. 2, and his affection fall off with his profit. I have read of two 
entire friends, well deserving for their virtues, that when the one was pro- 
moted to great wealth and dignity, the other neglected in obscurity; the 
j)referred, though he could not divide his honour, yet shared his wealth to 
his old companion. Things so altered, that this honoured friend was falsely 
accused of treachery, and by the blow of suspicion, thrown down to misery; 
and the other, for Ms now observed goodness, raised up to a high place ; 
where now he requites his dejected friend with the same courtesy, as if their 
minds had consented and contended to make that equal which their states 
made different. Oh for one dram of this immutable love in the world ! 
Honours change manners ; and we will not know those in the court who 
often fed us in the country ; or if we vouchsafe to acknowledge them as 
friends, we will not as suitors. Hereon was the verse made : — 

' Quisquis iu hoc mundo ciinctis vult gratus haberi : 
Det, capiat, quterat, plurima, pauca, nihil;' — 

' He that would be of worldly men well thought, 
Must always give, take, beg, much, little, nought.' 

Men cannot brook poor friends. This inconstant charity is hateful, as 
our English phrase premonisheth : ' Love me little, and love me long.' 

(3.) This siciit refines our love. 'Walk in love, as Christ loved us;' 
where as is not only similitudinary, but causal : ' Love, because Christ loved 
us,' 1 John iv. 19; for this cause, as after this manner. Which serves to 
purify our love, to purge it from corruption, and to make it perfect. Dilectia 
Lei 710S facit et diligibiles et diligentes, — Both such as God can love, and 



Eph. V. 2.] love's COPY. 419 

such as can love God. For it is the love of Christ to us that works a love 
to Christ in us. A man will ever love that medicine that hath freed him 
from some desperate disease. Christ's love hath healed us of aU our sores 
and sins ; let us honour and love this medicine, compounded of so precious 
simples, water and blood. And let us not only affectionately embrace it 
ourselves, but let us invite others to it : ' Come and hearken, all ye that fear 
God, and I will declare what he hath done for my soul,' Ps. Ixvi IG. 

2. Christ. — I have been so punctual in this word of equality, that I can 
but mention the rest. The word of majesty is Christ, who being Almighty 
God, coequal and coeternal with the Father and the Spirit, took on him our 
nature, and was/arfi« homo, ut pro homine pacaret Deurn, — God was made 
man, that for man he might appease God. Thus did so great a majesty 
stoop low for our love ; non exuendo quod habuif, sed induendo quod non 
hahuit, — not by losing what he had, but by accepting what he had not, our 
miserable nature. Ipse dilexit nos, et tantus et tantuni, et gratis tantillos et 
tales,'''' — He that was so great, loved, so greatly, us that were so poor and un- 
worthy, freely. 

3. Loved is that word of mercy that reconciles so glorious a God to so 
ungracious smners. The cause which moved Christ to undertake for us 
was no merit in us, but mere mercy in him. He loved us, because he loved 
us : m our creation, when we could not love him ; in our redemption, when 
w^e would not love him. Loved us, not but that he loveth us stUl. But 
the Apostle speaks in this time, to distinguish the love wherewith he now 
loveth thus, from that whereby he once loved us. ' For if, when we were ene- 
mies, we were reconciled to God by his death ; much more, being reconciled, 
we shall be saved by his life,' Piom. v. 10. Though it be also true, that 
' from everlasting he loved us,' Jer. xxxi. 3. 

4. Us is the Avord of misery; us he loved that were so wretched. The 
word is indefinite : us, all us. Us, be we never so unworthy ; all us, be we 
never so many. 

(1.) Us that were unworthy of his love, from whom he expected no corre- 
spondence. That he loved the blessed angels was no wonder, because they 
with winged obedience execute his bests, 'and do his word,' Ps. ciiL 20. 
Yea, that he loved his very reasonless and insensible creatures is not strange ; 
for ' fire and haU, snow and vapour, stormy wind and tempest, fidfil his 
word,' Ps. cxlviii. 8. But to love us, that were 'weak, ungodly, smners, 
enemies,' Rom. v. : weak, no strength to deserve ; ungodly, no piety to pro- 
cure ; sinners, no righteousness to satisfy ; enemies, no peace to atone, for 
we hated him, and all his ; — ' Ye shall be hated of all men for my name's 
sake,' ]\Iatt. x. 22 ; — to love such tis, was an unexpectable, a most merciful 
love. He that wanted nothing, loved us that had nothing ; immortal eter- 
nity loved mortal dust and ashes. Oh, if a man had ora mille Jluentia melle, 
yea, the tongues of angels, he could not sufficiently express this love. ' So 
God loved the world,' John iii. IG; mundum immunduvi, the unclean world, 
that not only not ' received him,' John i. 1 1, but even crucified and killed him. 

(2.) All of us, without exception of persons. This is the ' Lamb of God 
which taketh away the sins of the world,' John i. 29. The gospel proclaims 
a universal Si qiiis : ' Whosoever believes, and is baptized, shall be saved.' 
Qui seipsum excipit, seipsum decipit, — He tliat excepts himself, beguiles his 
own soul. Hence I find three inferences observable, which I will commend 
to your consciences, and your consciences to God : — First, Dilecti diligannis ; 
Secondly, Dilectos diligamus; Thirdly, Diligentes diligamiis. 
* Bern. Tract, de Diligendo Deo. 



420 love's copy. [Sermon L. 

First, We are loved ourselves ; therefore let us love. He that bids us love, 
loved us first. ' This is my commandment, that ye love one another.' Why ? 
'As I loved you,' John xv. 12. Non aliud jussit, quam gessit, — He chargeth 
us with notMng in precept which he performed not in practice. Therefore, 
si tardi sumus ad amandum, non tardi simus ad redamanduni, — though we 
have not been forward to love first, let us not be backward to return love. 
Dilecti diligite. ' If God so loved us, we ought also to love one another,' 
1 John V. 11. Magnus amoris amor; and the sole requital which God re- 
quires for liis rich love is our poor love : that only may love him, but have 
nothing to give him that is not his. 

Secondly, They are beloved whom thou art charged to love. He that 
bids us love others, loves them himself. It is fit we should love those whom 
Christ loves. If thou love Christ, thou art bound to love others, because he 
loves them ; yea, with that very same love wherewith he loves thee. There- 
fore dilectos diligamus. 

Thirdly, They also love God, whom God commands thee to love. The 
love of Christ is so shed abroad into all Christians' hearts, that they un- 
feignedly affect Jesus their Saviour. They love him whom thou lovest, 
therefore love them. It is fit we should love them highly that love God 
heartily. Therefore diligentes diligamus. 

Thus you have heard Love's walk, or race ', now, then, saith Paul, ' So 
run that you may obtain.' I will end with an apologue, an epilogue, a 
parable. Charity, and certain other rivals, or indeed enemies, would run a 
race together. The prize they aU ran for was felicity ; which was held up 
at the goal's end by a bountiful lady, called Eternity. The runners were 
Pride, Prodigality, Envy, Covetousness, Lust, Hypocrisy, and Love. AU 
the rest were either diverse or adverse, neighbours or enemies to Charity. 
I will, herald-like, shew you their several equipage, how they begin the race 
and end it. 

Pride, you know, must be foremost ; and that comes out like a Spaniard, 
with daring look, and a tongue thundering out braves, mounted on a spiritly 
jennet, named Insolence. His plumes and perfumes amaze the beholders' 
eyes and nostrils. He runs as if he would overthrow giants and dragons, — 
yea, even the great Red Dragon, if he encountered him, — and with his lance 
burst open heaven-gates. But his jennet stumbles, and down comes Pride. 
You know how wise a king hath read his destiny : ' Pride will have a fall.' 

The next is Prodigality ; and because he takes himself for the true Charity, 
he must be second at least. This is a young gallant, and the horse he rides 
on is Luxury. He goes a thundering pace, that you would not think it 
possible to overtake him ; but before he is got a quarter of the way, he is 
spent, aU spent, ready to beg of those that begged of him. 

Envy will be next, a lean meagre thing, full of malicious mettle, but hath 
almost no flesh. The horse he rides on is Malecontent. He would in his 
journey first cut some thousand throats, or powder a whole kingdom, blow 
up a state, and then set on to heaven. But the hangman sets up a gaUows 
in his way, whereat he runs full butt, and breaks his neck. 

Then comes sneaking out Covetousness, a hunger-starved usurer, that sells 
wheat, and eats beans : many men are in his debt, and he is most in his own 
debt ; for he never paid his belly and back a quarter of their dues. He rides 
on a thin hobbling jade called Unconscionableness, which, for want of a worse 
stable, he lodgeth in his own heart. He promiseth his soul to bring her to 
heaven ; but tarrying to enlarge his barns, he lost opportunity and the prize 
of salvation, and so fell two bows short— faith and repentance. 



Eph. V. 2.] love's copy. 421 

Lust hath gotten on Love's cloak, and will venture to run. A leprous 
wretch, and riding on a trotting beast, a he-goat, was almost shaken to pieces. 
Diseases do so cramp him, that he is fain to sit down with Vce misero ! and 
without the help of a good doctor or a surgeon, he is like never to see a com- 
fortable end of his journey. 

Hypocrisy is glad that he is next to Charity ; and persuades that they 
two are brother and sister. He is horsed on a halting hackney — for he does 
but borrow him — called Dissimulation. As he goes, he is offering every man 
his hand, but it is still empty. He leans on Charity's shoulder, and protests 
great love to her; but when she tries him to borrow a little money of him 
for some merciful purpose, he pleads he hath not enough to serve him to his 
journey's end. He goes forward like an angel, but his trusted horse throws 
him, and discovers him a de^ol. 

The last named, but first and only that comes to the prize at the goal's 
end, is Charity. She is a humble virtue, not mounted as other racers, but 
goes on foot. She spares from her own belly, to relieve those poor pilgrims 
that travel with her to heaven. She hath two virgins that bear her company 
— Lmoccnce and Patience. She does no hurt to others, she suffers much 
of others ; yet was she never heard to curse. Her language is blessing, and 
she shall for ever inherit it. Three celestial graces, Glory, Immortality, and 
Eternity, hold out a crown to her. And when Faith and Hope have lifted 
her up to heaven, they take their leave of her ; and the bosom of everlasting 
Mercy receives her. 



A CEIJCIFIX; 

OR, 

A SERMON UPON THE PASSION. 



lie hath given liimself for v$ an offering and a sacrifice to God for a sweet- 
smelling savour. — Eph. V. 2, 

This latter part of the verse is a fair and livel}'^ crucifix, cut by the hand of 
a most exquisite carver, — not to amaze our corporal lights with a piece of 
wood, brass, or stone, curiously engraven, to the increase of a carnal devo- 
tion ; but to present to the eye of the conscience the grievous passion and 
gracious compassion of our Saviour Jesus Christ, ' who gave himself for us,' 
&c. This crucifix presents to our eye seven considerable circumstances : — 
1. Who? Christ. 2. What ? Gave. 3. Whom? Himself 4. To whom ? To 
God. 5. For whom 1 For us. 6. After what manner 1 An offering and sac- 
rifice. 7. Of what effect ? Of a sweet savour. 

The points, you see, lie as ready for our discourse as the way did from 
Bethany to Jerusalem ; only fail not my speech, nor your attention, tiU we 
come to the journey's end. 

1. Who 1 — The person that gives is Christ ; the quality of his person doth 
highly commend his exceeding love to us. We will ascend to this consider- 
ation by four stairs or degrees, and descend by four other. Both in going up 
and coming down we shall perceive the admirable love of the giver. Ascend- 
antly : — 

(1.) We will consider him hominem, a man. ' Behold the man,' saith 
Pilate, John xix. 5. We may tarry and wonder at his lowest degree, that 
a man should give himself for man. ' For scarcely for a righteous man will 
one die,' Rom. v. 7. But this man gave himself for unrighteous men, to 
die, not an ordinary, but a grievous death, exposing himself to the wrath 
of God, to the tyranny of men and devils. It would pity our hearts to see 
a poor dumb beast so terrified ; how much more hominem, a man, the image 
of God ! 

(2.) The second degree gives him hominem innocentem, an mnocent man. 
Pilate could say, ' I have found no fault in this man ; no, nor yet Herod,' 
Lulvc xxiii. 14. No, nor the devil, who would have been right glad of such 



Eph. V. 2.] A cPvUCiFix. 423 

an advantage. So Pilate's wife sent her husband word, ' Have thou nothing 
to do with that just man,' Matt, xxvii. 19, So the person is not only a 
man, but a just man, that gave himself to endure such horrors for us. If 
we pity the death of malefactors, how should our compassion be to one in- 
nocent ! 

(3.) In the third degree, he is not only homo, a man, and Justus homo, a 
good man, but also magnus homo, a great man, royally descended from the 
ancient patriarchs and kings of Judah. Pilate had so written his title, and 
he would answer, not alter it. Quod scripsi, scripsi. And what was that ? 
'Jesus of Nazareth, the King of the Jews,' John xLx. 19, Now as is the 
person, so is the passion ; the more noble the giver, the more excellent the 
gift. That so high a king would suffer such contempt and obloquy to be 
cast upon Mm, when the least part of his disgrace had been too much for a 
man of mean condition ! That a man, a good man, a great man, bore such 
calumny, such calamity, for oiu- sakes : here was an unmatchable, an un- 
speakable love, 

(4.) This is enough, but this is not all. There is yet a higher degree in 
this ascent; we are not come to our full quantus. It is this : he was plus 
giiam homo, more than man ; not only maximus homimtm, but major homi- 
nibus, the greatest of men ; yea, greater than all men. Not mere filius 
hominis, but vere films Del, — he was more than the son of man, even the 
Son of God. As the centurion acknowledged, ' Truly this man was the Son 
of God,' Mark xv, 39. Here be all the four stairs upwards : a man, a harm- 
less man, a prhicely man, and yet more than man, even God himself. Solo- 
mon was a great king, but here is a greater than Solomon. Solomon was 
Christus Domini, but here is Chrisius Dominus, He was the anointed of 
the Lord, but this is the Lord himself anointed. And here all tongues grow 
dumb, and admiration sealeth up every lip. This is a depth beyond sound- 
ing. You may perhaps drowsily hear this, and coldly be affected with it ; but 
let me say, principalities and powers, angels and seraphims, stood amazed at it. 

We see the ascent. Shall we bring down again this consideration by as 
many stairs ? 

(1.) Consider him. Almighty God, taking upon him man's nature. This 
is the first step downwards. ' The V/ord was made flesh, and dwelt among 
xis,' John i. 1-1; and, 'God sent forth his Son, made of a woman,' Gal. 
iv. 4. And this was done, naturam suscipiendo nostram, non mxitando 
suam,* — by putting on our nature, not by putting off his own. Homo Deo 
accessit, non Deus ci se recessit. He is both God and man, yet but one 
Christ ; one, not by confusion of substance, but by unity of person. Now 
in that this eternal God became man, he suffered more than man can suffer, 
either living or dead. That man should be turned into a beast, into a 
worm, into dust, into nothing, is not so great a disparagement as that the 
glorious God should become man : ' He that thought it not robbery to be 
equal with God, was made in the likeness of man,' Phil. ii. 6, He that is 
' more excellent than the angels,' became lov/er than the angels. Even the 
brightness of God's glory takes on him the baseness of our nature ; and he 
that laid the foundations of the earth, and made the world, is now in the 
world made himself This is the first descending degree, 

(2.) The second stair brings hinr yet lower. He is made man ; but what 
man i Let him be universal monarch of the world, and have fealty and 
lioniage acknowledged to him from all kings and emperors as his viceroys ; 
let him walk upon crowns and sceptres, and let princes attend on his court ; 

* Aug. Epist. 120. 



424 A CRUCIFIX. [Sermon LI. 

and here was some majesty, that might a little become the Son of God. No 
such matter. Induit formam servi, — ' He took upon him the form of a ser- 
vant,' Phil. ii. 7. He instructs us to humility by his own example. ' The 
Son of man came not to be ministered unto, but to minister,' Matt. xx. 28. 
j ' O Israel, thou hast made me to serve with thy sins,' Isa. xliii. 24. He gave 
himself for a minister, not for a master ; ad servitutem, non ad dominationem. 
He that is God's Son is made man's servant. Proudly blind, and blindly 
poor man, that thou shouldest have such a servant as the Son of thy Maker ! 
This is the second step downwards. 

(3.) This is not low enough yet : ' I am a worm, and no man,' saith the 
Psalmist in his person ; yea, ' the shame of men and contempt of the people.' 
He is called, Ps. xxiv. 7, ' the King of glory.' ' Be ye open, ye everlasting 
doors, and the King of glory shall come in;' but, Isa. liii. 3, ' He is despised 
and rejected of men : we hid as it were our faces from him; he was despised, 
and we esteemed him not.' Oh the pity of God, that these two should 
come so near together, ' the King of glory,' and ' the shame of men ! ' Quo 
celsior majestas, eo mirahilior humilitas. Thus saith the Apostle, ' He made 
himself of no reputation,' Phil. ii. 7. He that requires all honour as pro- 
perly due to him, makes himself, not of little, but of no reputation. Here 
was dejection ; yea, here was rejection. Let him be laid in his poor cradle, 
the Bethlehemites reject him ; the manger must serve ; no room for him in 
the inn. Yea, ' He came unto his own, and his own received him not,' John 
ill. All Israel is too hot for him ; he is glad to flee into Egypt for pro- 
tection. Comes he to Jerusalem, which he had honoured with his presence, 
instructed with his sermons, amazed with his miracles, wet and bedewed 
with his tears 1 They reject him : ' I would, and ye would not.' Comes 
he to his kindred ? They deride and traduce him, as if they were ashamed 
of his alliance 1 Comes he to his disciples ? ' They go back, and will walk 
no more with him,' John vi. 6Q. Will yet his apostles tarry with him 1 So 
they say, ver. 68, ' Lord, to whom shall we go ? thou hast the words of eter- 
nal life.' Yet at last one betrays him, another forswears him, all forsake 
him ; and Jesus is left alone in the midst of his enemies. Can malice yet 
add some further aggravation to his contempt 1 Yes, they crucify him with 
malefactors. The quality of his company is made to increase his dishonour. 
In medio latronum, tanquam laivonum immanissimics. In the midst of 
thieves, as it were the prince of thieves, saith Luther. He that ' thought it 
no robbery to be equal to the most holy God,' is made equal to thieves and 
murderers ; yea, tanquam dux, as it were, a captain amongst them. This is 
the third step. 

(4.) But we must go yet lower. Behold now the deepest stair and the 
greatest rejection. Affligit one Deus, — ' The Lord hath afficted me in the 
day of his fierce anger,' Lam. i. 1 2. ' It pleased the Lord to bruise him ; 
he hath put him to grief,' Isa. liii. 10. No burden seems heavy, when the 
comforts of God help to bear it. When God will give solace, vexation makes 
but idle offers and assaults. But now, to''' the rejection of all the former, the 
Lord turns his back upon him as a stranger ; the Lord wounds him as an 
enemy. He cries out, ' My God, my God, why hast thou forsaken me V 
How could the sun and stars, heaven and earth, stand, whUe their ]\Iaker 
thus complained ! The former degree was deep  
and he who once said, * This is my beloved Son, in whom I am well pleased,' 
Matt. iii. 17, is now incensed. He hides his face from him, but lays his 
hand heavy upon him, and buffets him with anguish. Thus solus 2^<^iitury 
he gave himself, and only himself, for our redemption. 

4. To WHOM ? — To God ; and that is the fourth circumstance. To whom 
should he offer thLs sacrifice of expiation, but to Him that was offended ? 
and that is God. * Against thee, thee only, have I sinned, and done this 
evil in thy sight,' Ps. li. 4. ' Father, I have sinned against heaven, and in 
thy sight,' Luke xv. 21. All sins are committed against him : his justice 
is displeased, and must be satisfied. To God ; for God is angry. With what, 
and whom 1 With sin and us, and us for sin. In his just anger he must 
smite ; but whom 1 In Christ was no sin. Now shall God do like Annas 
or Ananias ? * If I have spoken evil,' saith Christ, ' bear witness of the 
evil; but if well, why smitest thou me !' John xvui. 23. So Paul to Ana- 
nias, ' God shall smite thee, thou whited waU ; for sittest thou to judge me 
after the law, and commandest me to be smitten contrary to the law ?' Acts 
xxiii. 3. So Abraham pleads to God, ' Shall not the Judge of all the earth 
do right V Gen. xviii. 25. Especially right to his Son, and to that Son 
which glorified him on earth, and whom he hath now glorified in heaven ? 
We must fetch the answer from Daniel's prophecy, ' The Messiah shall be 
cut off, but not for himself,' Dan. ix. 26. Not for himself? For whom, then ? 
For solution hereof we must step to the fifth point, and there we shaU find — 

5. For whom X — For us. He took upon him our person, he became 
surety for us ; and, lo, now the course of justice may proceed against him ! 
He that wlU become a surety, and take on him the debt, must be content to 
pay it. Hence that mnocent Lamb must be made a sacrifice ; ' and he that 
knew no sin' in himself, ' must be made sin for us, that we might be made 
the righteousness of God in him,' 2 Cor. v. 21. Seven times in three verses 
doth the prophet Isaiah inculcate this : We, Ours, Us, chap. Hii. 4-6. We 
were aU sick, grievously sick ; every sin was a mortal disease. Quot vitia, 
tot fehres. ' He healeth our infirmities,' saith the prophet ; he was our phy- 
sician, a great physician. Magnus venit medicus, quia magnus jacehat cegro- 
ius, — The whole world was sick to death, and therefore needed a powerful 
physician. So was he ; and took a strange course for our cure : which was 
not by giving us physic, but by taking our physic for us. Other patients 
drink the prescribed potion ; but our Physician drank the potion himself, 
and so recovered us. 

* For us.' Pro me doluit, qiii pro se nihil habuit qtiod doleret* — He suf- 
fered for me, that had no cause to suffer for himself. Domine Jesu, doles 
nan tua, sed mdnera mea. So monstrous were our sins, that the hand of 
the everlasting justice was ready to strike us with a fatal and final blow ; 
Christ in his own person steps between the stroke and us, and bore that a 
while that would have sunk us for ever. Nos immortalitate male usi sumiis, 
ut moreremur ; Christus mortalitate bene usus est, tct viveremus,^ — We abused 

* Ambr. De Fid. ad Grat., lib. ii., cap. 3. + Aug. de Doct. Christ, lib. i., cap. 14. 



430 . A CRUCIFIX. [Sermon LL 

the immortality we liad, to our deatli ; Clirist used tlie mortality lie had, 
to our life. Dilexit nos, he loved us ; and such us, that were his utter ene- 
mies. Here then was love without limitation, beyond imitation. Unspeak- 
able mercy, says Bernard, that the King of eternal glory should yield him- 
self to be crucified, 2^^'o ^<^wi despicatissimo vernacido, imvio venniailo,* — for 
so poor a wretch, yea, a worm ; and that not a loving worm, not a living 
worm ; for we both hated him and his, and were ' dead in sins and tres- 
passes.' 

Yea, for all us, indefinitely ; none excepted, that wUl apprehend it faith- 
fully. The mixture of ]\Ioses's perfume is thus sweetly allegorised : God 
commands him to put in so much frankincense as galbanum, and so much 
galbanum as frankincense, Exod. xxx. 34. Christ's sacrifice was so sweetly 
tempered : as much blood was shed for the peasant in the field as for the 
prince in the court. The oflfer of salvation is general : ' Whosoever among 
you feareth God, and worketh righteousness, to him is the Avord of this sal- 
vation sent.' As there is no exemption of the greatest from misery, so no 
exception of the least from mercy. He that will not believe and amend 
shall be condemned, be he never so rich ; he that doth, be he never so poor, 
shall be saved. 

This one point of the crucifix, ' for us,' requires more punctual meditation. 
Whatsoever we leave unsaid, we must not huddle up this ; for indeed this 
brings the text home to us, even into our consciences, and speaks effectually 
to us all : to me that speak, and to you that hear, with that prophet's appli- 
cation, ' Thou art the man.' We are they for whose cause our blessed Sa\iour 
was crucified. For us he endured those grievous jjangs ; for us, that we 
might never taste them. Therefore say we with that father, Toto nobis 
Jigatur in corcle, qui totusjivo nobis Jixus in cnice,f — Let him be fixed wholly 
in our hearts, who was whoUy for us fastened to the cross. 

We shall consider the uses we are to make of this by the ends for which 
Christ performed this. It serves to save, to move, and to mortify us. 

Use 1. — To save us. This was his purpose and performance: all he did, 
all he suffered, was to redeem us. ' By his stripes we are healed,' Isa. liii. 5. 
By his sweat Ave refreshed; by his sorrows we rejoiced; by liis death we 
saved. For even that day, which was to him dies hctus, the heaviest day 
that ever man bore, was to us dies scdutis, ' the accepted time, the day of 
salvation,' 2 Cor. vi. 2. The day was e\il in respect of our sins and his suf- 
ferings ; but eventually, in regard of what he paid and what he purchased, 
a good day, the best day, a day of joy and jubilation. 

But if this salvation be wrought for us, it must be applied to us, yea, to 
every one of us. For that some receive more profit by his passion than 
others is not his fault that did undergo it, but theirs that do not undertake 
it; to apply it to their own consciences. We must not only believe this text 
in gross, but let every one take a handful of this sheaf, and put it into his 
own bosom. So turning this for tis into for me. As Paul, ' I live by the 
faith of the Son of God, who loved me, and gave himself for me,' Gal. ii. 20. 
Blessed faith, that into the plural, tw, puts m the singular soul, me ! Se dedit 
pro me. Every one is a rebel, guilty and convicted by the supreme law; 
death Avaits to arrest us, and damnation to receive us. What should Ave do 
but pray, beseech, cry, weep, till we can get our pardon sealed in the blood 
of Jesus Christ, and every one find a sure testimony in his OAvn soul, that 
Christ ' gave himself for me.' 

Use 2. — This should move us. Was all this done for us, and shall we 

* Ser. cle Quadruplici Debito, f Aug. cle Saucta Virg., cap. 55. 



EpH. v. 2.] A CRUCIFIX. 431 

not be stirred 1 Have ye no regard ? ' Is it nothing to you that I suffer 
such sorrow as was never suffered?' Lam. i. 12. All his agony, his cries, 
and tears, and groans, and pangs, were for us ; shall he thus grieve for us, 
and shfill we not grieve for ourselves 1 For ourselves, I say ; not so much 
for him. Let his passion move us to compassion, not of his sufferings, — 
alas ! our pity can do him no good, — but of our sins which caused them. 
* Daughters of Jerusalem, weep not for me, but weep for yourselves, and for 
your children,' Luke xxiii. 28. For ourselves ; not for his pains that are 
past, but for our own that should have been, and, except our foith sets him 
in our stead, shall be. Shall he weep to us, for us, and shall we not mourn ? 
Shall he drink so deeply to us in this cup of sorrow, and shall we not pledge 
him 1 Doth the -uTath of God make the Son of God shriek out, and shall 
not the servants for whom he suffered tremble ? Omnis creatura compatitur 
Christo 7n,orienii* — Every creature seems to suffer with Christ : sun, earth, 
rocks, sepulchres. Sohts miser homo non co77ipatitur, pi-o quo solo Christus 
2X(titur, — Only man suffers nothing, for whom Christ suffered all. Doth his 
passion tear the vail, rend the stones, cleave the rocks, shake the earth, open 
the graves ; and are our hearts more hard than those insensible creatures, 
that they cannot be penetrated 1 Doth heaven and earth, sun and elements, 
suffer with him, and is it nothing to us 1 We, wretched men that we are, 
that were the principals in this murder of Christ ; whereas Judas, Caiaphas, 
Pilate, soldiers, Jews, were aU but accessaries and instrumental causes. We 
may seek to shift it from ourselves, and derive this heinous fact upon the 
Jews ; but the executioner doth not properly Idll the man. Solum peccatum 
Jwmicida est, — Sin, our sins, were the murderers. Of us he suffered, and 
for us he suffered : unite these in your thoughts, and tell me if his passion 
hath not cause to move us. 

And yet, so obdurate are our hearts, that we cannot endure one hours 
discourse of this great business. Christ was many hours in dying for us ; 
we cannot sit one hour to hear of it. Oh that we should find fault with 
heat or cold in hearkening to these heavenly mysteries, when he endured for 
us such a heat, such a sweat, such agony, that through his flesh and skin he 
sweat drops of blood. Doth he weep tears of gore-blood for us, and cannot 
we weep tears of water for ourselves ? Alas ! how would we die for him, as 
he died for us, when we are weary of hearing what he did for us ? 

Use 3. — This should mortify us. Christ delivered himself to death for 
our sms, that he might deliver us from death and our sins. He came not 
only to destroy the devil, but to ' destroy the works of the devil,' 1 John 
iii. 8. Neither doth he take only from sin, damnancU vim, Eom. viii. 1, the 
power to condemn us; but also, dominandi vim, Rom. vi. 6, 12, the poAver 
to rule and reign in us. So that Christ's death, as it answers the justice of 
God for our misdeeds, so it must kill in us the will of misdoing. Christ in 
all parts suffered, that we in all parts might be mortified. His sufferings 
were so abundant, that men cannot know their number, nor angels their 
nature, neither men nor angels their measure. His passion found an end, 
our thoughts cannot. He suffered at aU times; in all i^laces; in all senses; 
in all members ; in body and soul also : all for us. 

First, At all times. In his childhood, by poverty and Herod ; in the 
strength of his days, by the powers of earth, by the powers of hell, yea, even- 
by the powers of heaven. In the day he lacks meat, in the night a pillow. 
Even that holy time of the great passover is destined for his dying. When 
they should kill the paschal lamb hi thankfulness, they slay the L?.mb of 

* Hieron. in Math, 



432 A CRUCIFIX. [Sekmon- LI. 

God in wickedness. They admire the shadow, yet condemn the substance. 
All for us; that all times might yield us comfort. So the Apostle sweetly, 
* He died for us, that, whether we wake or sleep, we should live together 
with him,' 1 Thess. v. 10. 

Secondly, In all places. In the cradle by that fox; in the streets by 
revilers; in the mountain by those that would have thrown him down head- 
long; in the temple by them that 'took up stones to cast at him,' John viiL 
59. In the high priest's hall by buffeters, in the garden by betrayers; by 
the way, laden with his cross. Lastly, in Calvary, a vile and stinking place, 
among the bones of malefactors, crucified. Still all for us, that in all places 
the mercy of God might protect us. 

Thirdly, In all senses. For his taste, lo, it is afflicted with gall and 
vinegar — a bitter draught for a dying man ! His touch felt more : the nails 
driven into his hands and feet; places most sensible of pain, being the most 
sinewy parts of the body. His ears are fuU of the blasphemous contumelies 
which the savage multitude belched out against him. Not him, but Barab- 
bas, they cry to Pilate ; preferring a murderer before a Saviour. Will you 
read the speeches objectual to his hearing ? (See Matt, xxvii. 29, 39, 42, 
44, 49.) In all, consider their blasphemy, his patience. For his eyes, 
whither can he turn them without spectacles of sorrow ? The despite of his 
enemies on the one side, shewing their extremest malice; the weeping and 
lamenting of his mother on the other side, whose tears might wound his 
heart. If any sense were less afflicted, it was his smelling ; and yet the 
putrefied bones of Calvary could be no pleasing savour. 

Thus suffered aU his senses. That taste that should be delighted with 
the wine of the vineyard, that ' goeth down sweetly,' Cant. vii. 9, is fed with 
vinegar. He looks for good grapes, behold ' sour grapes,' Isa. v. 4 ; he ex- 
pects wine, he receives vinegar. That smell that should be refreshed with 
the odoriferous scent of the ' beds of spices,' Cant. vi. 2, the piety of his 
saints, is filled with the stench of iniquities. Those hands that sway the 
sceptre of the heavens, are fain to carry the reed of reproach, and endure the 
nails of death. Those eyes that were as a 'flame of fire,' Eev. i. 14, in re- 
spect of which the very sun was darkness, must behold the afflicting objects 
of shame and tyranny. Those ears, which to delight the high choristers of 
heaven sing their sweetest notes, must be wearied with the taunts and scofis 
of blasphemy. 

And all this for us; not only to satisfy those sins which our senses have 
committed, but to mortify those senses, and preserve them from those sins. 
That our eyes may be no more full of adulteries, nor throw covetous looks 
on the goods of our brethren. That our ears may no more give so wide ad- 
mission and welcome entrance to lewd reports, the incantations of Satan. 
That sin in aU our senses might be done to death; the poison exhausted, the 
sense purified. 

FouHhly, In all members. Look on that blessed body, conceived by the 
Holy Ghost, and born of a pure virgin ; it is all over scourged, martyred, 
tortured, mangled. What place can you find free ? Caput angelicis spiiiti- 
hiis tremehundmn, densitate s^nnarum pungitur. Fades pulchra pr(B jiliis 
hominum, Judceorxim sputis deturpatur. Oculi lucidiores sole, in moHe cali- 
gantur, &c. ;* — To begin at his head; that head, which the angels reverence, 
is crowned with thorns. That face, which is ' fairer than the sons of men,' Ps. 
xlv. 2, must be odiously spit on by the filthy Jews. His hands, that made 
the heavens, are extended and fastened to a cross. The feet, which tread 

* Bernard. 



Eph. V. 2.j A CRUCIFIX. 433 

upon the necks of his and our enemies, feel the like smart. And the mouth 
must be buffeted, which ' spake as never man spake,' John vii. 4G. 

Still all this for us. His head bled for the wicked imaginations of our 
heads. His face was besmeared with spittle, because we had spit impudent 
blasphemies against heaven. His lips were afflicted, that our lips might 
henceforth yield savoury speeches. His feet did bleed, that our feet might 
not be swift to shed blood. All his members suffered for the sins of all our 
members, and that our members might be no more servants to sin, but ' ser- 
vants to righteousness unto holiness,' Rom. vi. 19. Conspui voluit, ut nos 
lavaret; velari voluit, ut velamen ignorantiai a meniibus nostris auferret; in 
capite percuti, ut corpori sanitatem restitueret ;* — He would be polluted with 
their spittle, that he might wash us ; he would be bhndfolded, that he might 
take the vail of ignorance from our eyes ; he suffered the head to be wounded, 
that he might renew health to all the body. 

(Six times we read that Christ shed his blood : First, when he was circum- 
cised; at eight days old his blood was spilt. Then in his agony in the 
garden, where he sweat drops of blood. Then in his scourging, when the 
merciless tormentors fetched blood from his holy sides. Next when he was 
cro\vned with thorns; those sharp prickles raked and harrowed his blessed 
head, and drew forth blood. Then in his crucifying ; when his hands and 
feet were pierced, blood gushed out. Lastly, after his death, ' one of the 
soldiers with a spear pierced his side, and forthwith came there out blood 
and water,' John xix. 34. All his members bled, to shew that he bled for 
all his members. Not one drop of this blood was shed for himself, all for 
us; for his enemies, persecutors, crucifiers, ourselves. But what shall become 
of us, if all this cannot mortify us ? ' How shall we live with Christ, if with 
Christ we be not dead?' Eom. vi. 8. Dead indeed unto sin, but living 
unto righteousness. As Elisha revived the Shunammite's child, ' He lay 
upon it ; put his mouth upon the chUd's mouth, and his eyes upon his eyes, 
and his hands upon his hands, and stretched himself upon the child, and 
the flesh of the child waxed warm,' 2 Kings iv, 34 : so the Lord Jesus, to 
recover us that were dead in our sins and trespasses, spreads and applies his 
whole passion to us ; lays his mouth of blessing upon our mouth of blas- 
phemy; his eyes of holiness upon our eyes of lust; his hands of mercy upon 
our hands of cruelty; and stretcheth his gracious self xipon our wretched 
selves, till we begm to wax warm, to get life, and the (holy) spkit returns 
into us. 

Fifthly, In liis soul. All this was but the outside of his passion : ' Now 
is my soul troubled, and what shall I say ? Father, save me from tliis hour; 
but for this cause came I unto this hour,' John xii. 27. The pain of the 
body is but the body of pain ; the very soul of sorrow is the sorrow of the 
soul. All the outward afflictions were but gentle prickings, in regard of 
that his soul suffered. ' The spirit of a man will sustain his infirmity ; but 
a wounded spirit who can bear?' Pro v. xviii. 14. He had a heart within, 
that suffered unseen, unknown anguish. This pain drew from him those 
strong cries, those bitter tears, Heb. v. 7. He had often sent forth the 
cries of compassion ; of passion and complaint not tUl now. He had wept 
the tears of pity, the tears of love, but never before the tears of anguish. 
When the Son of God thus cries, thus weeps, here is more than the body 
distressed; the soid is agonised. 

StiU all this for us. His soul was in our souls' stead; what would they 
have felt if they had been in the stead of his? AU for us; to satisfaction, 

* Hierou. 
VOL. n. 2 E 



434 A CRUCIFIX. [Sekmon LI. 

to emendation. For iky drunkenness and pouring down strong drinks, lie 
drank vinegar. For thy intemperate gluttony, lie fasted. For thy sloth, he 
did exercise himself to continual pains. Thou sleepest secure, thy Saviour 
is then waking, watching, praying. Thy arms are inured to lustful em- 
bracings ; he for this embraceth the rough cross. Thou deckest thyself with 
proud habiliments, he is humble and lowly for it. Thou ridest in pomp, he 
journeys on foot. Thou wallowest on thy down beds, thy Saviour hath not 
a pillow. Thou surfeitest, and he sweats it out, a bloody sweat. Thou 
fiUest and swellest thyself with a pleurisy of wickedness. Behold incision 
is made in the Head for thee; thy Saviour bleeds to death. Now, judge 
whether this point (for us) hath not derived a near application of this text 
to our own consciences. Since, then, Christ did all this for thee and me, 
pray then with Augustine : Domine Jesu, da cordi meo te desiderare, desi- 
derando qucerere, qucerendo invenire, inveniendo amare, amando mala mea 
redempta non iterare* — Lord, give me a heart to desire thee ; desiring, to seek 
thee; seeking, to find thee; finding, to love thee; loving, no more to offend 
thee! 

There are two main parts of this crucifix yet to handle. I must only 
name them, being sorry that it is still my hap to trouble you with prolixity 
of speech : — 

6. The next is the manner : ' an offering and sacrifice.' His whole life 
was an offering, his death a sacrifice. He gave himself often for us an 
eucharistical oblation, once an expiatory sacrifice. In the former, he did for 
us all that we should do; in the latter, he suffered for us all that we should 
suffer. ' Who his own self bare our sins in his own body on the tree,' 
1 Pet. ii. 24. Some of the Hebrews have affirmed, that in the fire which 
consumed the legal sacrifices, there always appeared the face of a Hon.'h 
Which mystery they thus resolve, that the Lion of Judah should one day 
give himself for us, a perfect expiatory sacrifice. Thus, ' once in the end of 
the world hath he appeared, to put away sin by the sacrifice of himself,* 
Heb. ix. 26. 

7. The last point is the effect : ' of a sweet-smeUing savour.' Here is the 
fruit and efficacy of all. Never was the Lord pleased with sinful man till 
now. Were he never so angry, here is a pacification, a sweet savour, 
the whole world were quintessenced into one perfume, it could not yield sc 
fragrant a smell. We are aU of ourselves pidida et jnitrida cadavera, — dead 
and stinking carcases. The pure nostrils of the Most Holy cannot endure 
us : behold the perfume that sweetens us, the redeeming blood of the Lord 
Jesus. This so fills him with a delightful scent, that he wUl not smell out 
noisome wickedness. 

Let me leave you with this comfort in your bosoms - How unsavoury 
soever our own sins have made us, yet if our hand of faith lay hold on this 
Saviour's censer, God wiU scent none of our corruptions, but we shall smel 
sweetly in his nostrils. Bernard for all r O dear Jesus, mori debemus, e 
tu solvis; nos peccavimm, et tic litis. Opus sine exemplo, gratia sine meritOj 
charitas sine modo, — We should die, and thou payest it ; we have offended^ 
and thou art punished. A mercy without example, a favour without meril^ 
a love without measure. Therefore I conclude my sermon, as we all shul 
up our prayers, with this one clause, ' Through our Lord Jesus Christ.' 
Father of mercy, accept our sacrifice of prayer and praise for his sacrifice ol 
pain and merit; even for our Lord Jesus Christ's sake ! To whom, with 
the Father and blessed Spirit, be all glory, for ever ! Amen. 

* Medit., cap. 1. t Paul, Tagius, cap. 4» 



I 



A DIVINE HEEBAL 

OS., 

GAKDEN OF GRACES. 



For the earth which drinketh in ilie rain that cometh oft iqoon it, and bnngeth 
forth herbs meet for them by whom it is dressed, receiveth blessing from 
God ; but that ivhich beareth thorns and briers is rejected, and is nigh 
unto cursing ; whose end is to be burned. — Heb, VI. 7, 8. 

I PRESUME here is no atheist to hear and deny, ' the gospel is the power of 
God to salvation,' Rom. i. 1 6. I hope here is no libertine ; if there be, 
let him hear also : it is the power of God to confusion. It is a double- 
edged sword, Heb. iv. 12, and gives either instruction or destruction. It is 
fire, that doth melt wax to repentance, and harden clay to vengeance. It is 
here a rain or dew falling on the ground of man's heart, causing one soil to 
be fertile in good works, another to abound with weeds of impiety : ' for it 
returneth not back to him that sent it, in vain.' That it conveys grace to 
us, and returns our fruitful gratitude to God, is a high and happy mercy. 
That it offers grace to the wicked, and by their corrupt natures occasions 
greater impiety, is a heavy but holy judgment. 

Not to travel far for division, here lies earth before us. And as I have 
seen in some places of this land, one hedge parts a fruitfid meadow and a 
barren heath, so of this earth, man ; the same substance for nature's consti- 
tution, clay of the same heap in the creating hand of the potter ; for matter, 
mass, and stuff, none made de meliore luto ; though in respect of eternity's 
ordination, some vessels of honour, of dishonour others. Here be two kinds, 
a good and a bad soil ; the one a garden, the other a desert : the former an 
enclosure of sweet herbs, excellent graces; the latter a wild and savage 
forest of briers and thorns, scratching and wounding offences. 

For the better ground we will consider — 1. The operative means or work- 
ing cause of the fertility, 'the rain that cometh often upon it;' 2. The 
thankful returning of expected fruit, ' it bringeth forth herbs meet for them 
by whom it is dressed ;' 3. The reward of mercy, * it receiveth blessing from 
God.' 

All is an allegory. I. The earth is man ; II. The rain, God's word; III. 



436 A DIVINE HERBAL, [SeRMON LII. 

Tlie herbs are graces; and^ IV. The blessing is a sweet retribution of 
mercy. 

I. The earth is the best ground that lies betwixt heaven and earth, man ; 
the noblest part of tliis world ; the worthiest creature, that hath earth for 
its pavement, and heaven for its ceiling ; the Creator's image, and as some 
read, his shadow, which moves as the body doth whose it is. When the 
body puts forth an arm, the shadow shews an arm, &c. ; so man in his 
actions and courses depends upon the disposition of God, as his all-powerful 
Maker and Mover. The blessed Deity (which hath in it a trinity of most 
equal and eternal Persons) is the first and best of all beings ; the holy angels 
next ; et a Jove tertius Ajax, man next them. 

Ardens conceiteth upon Mark xvi., in the apostles' commission, ' Go ye 
into all the world, and preach the gospel to every creature,' that by this 
' every creature,' is meant man. For to lifeless, senseless, or reasonless 
things, God never enjoined to preach the gospel. But man is called ' every 
creature,' because he hath a participation of the best in all creatures. Stones 
have a being, not life ; plants have a being and life, not sense ; beasts have 
a being, life, and sense, but not understanding ; angels have both being, life, 
sense, and understanding. Man participates with aU these in their best. 
He hath a being with stones, life with plants, sense with beasts, under- 
standing with angels : a sweet abstract or compendium of all creatures' 
perfections. 

Let not aU this make man proud. Even this word earth, though here 
used in a spiritual sense, puts him in mind that this excellent man is a mor- 
tal creature. Earth must to earth : hot earth to cold earth ; that earth 
Avhich hath now a life in it, to that earth which hath no life in it. There- 
fore I will say from the prophet, ' earth, earth, earth, hear the word of 
the Lord,' Jer. xxii. 29. Bestow not too much pains in adorning this perish- 
able earth, thy flesh : the earth thou must be careful of, and which God 
here waters from heaven mth his holy dews, is thy heart, thy conscience. 

I could willingly step out a little to chide those, tliat, neglecting God's 
earth, the soul, fall to trimming with a curious superstition the earth's earth, 
clay and loam : a body of corruption painted, till it shuie like a lily, (like it 
in whiteness, not in humility, the candour of beauty, for the lily grows low : 
lilium convaUmm, Cant. ii. 1, a flower of the valleys and bottoms;) a little 
shme done over with a pasteboard ; rottenness hid under golden leaves ; 
stench lapped up in a bundle of silks; and, by reason of poison sucked from 
sin and hell, worthy of no better attribute than glorious damnation. Is 
there no sickness, is there no disgrace, is there no old age, is there no 
death, that you make so much of this earth ? Or do you desperately re- 
solve to dote on it living, as if you never hoped to find it again bemg dead ? 
Fear not, you shall meet with it again ; perhaps when you would not. God 
hath struck as gallant as you can make or thmk yourselves, with sudden, 
sore, and sure judgments. Believe it, his hand is his own. His arm wasj 
never yet broken, luxate, or manacled. 

Woe worth them that have put pride and covetousness feUow-commonersJ 
among us, for they outeat us aU, and starve the whole house of our land !J 
Covetise would be charitable, but there is that other sum to make up. Pride j 
would give, or at least forbear to extort, but there is a ruff of the new] 
fashion to be bought. Dignity, a carriage, or strange apparel is to be pur- 
chased; and who but the poor tenants must pay for it? — upon whom theyj 
(once so accoutred) afterward look bet-wixt scorn and anger, and go as if thej 
were shut up in wainscot. 



HeB. VI. 7, 8.] A DIVINE HERBAL. 437 

' Sed vitate viros ciiltum formasque professes ; 
Qiiique suas pommt in statione comas.' 

Such a one will not give, lest his Avhite hand should touch the poor 
beggar's, who perhaps hath a hand cleaner than his ; I mean from aspersions 
of blood, rapine, injury, bribery, lust, and filthiness. He cannot intend to 
pray, for he is called to dinner just when his last lock is hung to his mind. 
Oh the monstrous curiosity of tricking up this earth of earth ! Yet from the 
courtier to the carter, from the lady to the inkle-beggar, there is this excess, 
and going beyond their calling. 

But I have sti'ayed out of my way to cut off a lap of pride's garment. I 
conclude this earth with this caution : Respice, aspice, prospice, — Look back 
upon what thou wast ; behold what thou art ; consider what thou must 
be. liecole primordia, attende media, pnevideio novissima. Hcec pudorem 
adducimt, ilia dolorem ingenmt, ista timorem incutiunt ; * — Call to mind 
former things, see the present, foresee the last. The first will breed in thee 
shame, the other grief, these fear. Remember thou wert taken out of tlie 
earth ; behold thy strength of life subject to diseases, manifold, manifest, 
sensible ones : foresee that thou must die ; this earth must to earth again. 

But the earth here meant is a divine, spiritual, immortal nature, — called 
earth by a metaphor, — incapable of sufl'ering terrene ft-agility. This is God's 
earth, and that in a high and mystical sense, though proper enough. Indeed. 
Domini ieira, ' The earth is the Lord's, and the fulness thereof,' saith the 
Psalmist. But he hath not such respect to the earth he made, as to this 
earth for whom he made it. This is terra sigillata, earth that he hath 
sealed and sanctified for himself, by setting his stamp and impression upon 
it. Now, the good man's heart is compared to earth for divers reasons : — 

1. For humility. Humus, quasi humilis. The earth is the lowest of all 
elements, and the centre of the world. The godly heart is not so low in 
situation, but so lowly in its own estimation. God is said to hang the earth 
upon nothing : Job xxvi. 7, 'He strctcheth out the north over the empty 
place, and hangeth the earth upon nothing,' that it might wholly depend on 
himself So a true Christian heart, in regard of itself, is founded upon 
nothing, (hath a humble vilipending and disprizing of its own worth,) that 
it may wholly and safely rely on God. O man of earth, why exaltest thou 
thyself? This is the way to prevent and frustrate the exaltation of God. 
Keep thyself lowly as the earth, reject aU o])inion of thy own worth, and 
thou shalt one day overtop the clouds. The earth is thy mother, that brought 
thee forth when thou wert not ; a stage that carries thee whiles thou art ; a 
tomb that receives thee when thou art not. It gives thee origuial, harbour, 
sepulchre. Like a Idnd mother, she bears her ofi'spring on her back ; and 
her brood is her perpetual burden, till she receive them again into the same 
womb from whence she delivered them. She shall be yet more kind to thee, 
if her baseness can teach thee humility, and keep thee from being more proud 
of other things, than thou canst, with any reason, be of thy parentage. Feu- 
are proud of their souls, and none but fools can be proud of their bodies ; 
seeing here is all the dift'erence betwixt him that walk.?, and his floor ho walks 
on : li\'ing earth treads upon dead earth, and shall at last be as dead as his 
pavement. i\Iany are the favours that the earth doth us ; yet amongst them 
all there is none greater than the schooling us to humilit}', and working iu 
\is a true acknowledgment of our own vileness, and so directing us to heaven, 
to find that above which she cannot give us below. 

2. For patience. The earth is called terra, quia teritur ; and this is the 

* Bernard. 



438 A DIVINE HERBAL. [SeRMON LII. 

natural earth. For tliey distinguisli it into tliree sorts : terra quam teri- 
mus ; terra quam gerimus ; terra quam qucerimus, which, is the glorious 
land of promise. That earth is cut and wounded with culters and shares, 
yet is patient to suffer it, and returns fruits to those that ploughed it. The 
good heart is thus rent with vexations and broken with sorrows ; yet offers 
' the other cheek to the smiter,' endureth all with a magnanimous patience, 
assured of that victory which comes by suffering : Vincit qui patUur. Nei- 
ther is this aU : it returns mercy for injury, prayers for persecutions, and 
blesseth them that cursed it. * The ploughers ploughed upon my back : 
they made long their furrows,' Ps. cxxix. 3. ' They rewarded me evil for 
good to the spoiling of my soul. Yet when they were sick, my clothing was 
sackcloth : I humbled my soul with fasting j I was heavy, as one that 
mourned for his friend or brother; and my prayer returned into mine 
own bosom,' Ps. xxxv. 12, 13. When the heart of our Saviour was thus 
ploughed up with a spear, it ran streams of mercy, real mercy ; which his 
vocal tongue interpreted, ' Father, forgive them : they know not what they 
do.' His blood had a voice, a merciful voice, and ' spake better things than 
the blood of Abel,' Heb. xii. 24. That cried from the caverns of the earth 
for revenge ; this from the cross, in the sweet tune of compassion, for forgive- 
ness. It is a strong argument of a heart rich in grace, to wrap and embrace 
his injurer in the arms of love ; as the earth quietly receives those dead to 
burial, who living tore up her bowels. 

3. For faithful constancy. The earth is called solum, because it stands 
alone, depending on nothing but the Maker s hand : ' One generation passeth 
away, and another generation cometh ; but the earth abideth for ever,' Eccles. 
i. 4. She often changeth her burden, without any sensible mutation of her- 
self : ' Thy faithfulness is to aU generations ; thou hast established the earth, 
and it standeth,' Ps. cxix. 90. The Hebrew is, ' to generation and genera- 
tion ;' inferring, that times, and men, and the sons of men, posterity after 
posterity, pass away ; but the earth, whereon and whereout they pass, abideth. 
The parts thereof have been altered ; and violent earthquakes, begot in its 
own bowels, have tottered it. But God hath laid ' the foundations of the 
earth,' (the original is, ' founded it upon her bases,') ' that it should not be 
removed for ever,' Ps. civ. 5 j the body of it is immovable. Such a constant 
solidity is in the faithful heart, that should it thunder buUs from Rome, and 
bolts from heaven, impavidmn ferient ruince. Indeed, God hath sometiaies 
bent an angry brow against his own dear ones ; and then no marvel if they 
shudder, if the * bones of David tremble,' and the ' teeth of Hezekiah chatter.' 
But God will not be long angry with his ; and the balances, at first putting in 
of the evenest weights, may be a little swayed, not without some show of 
inequality, which yet, after a little motion, settle themselves in a just poise. 
So the first terror hath moved the godly, not removed them ; they return to 
themselves, and rest in a resolved peace. Lord, do what thou wilt : ' if thou 
kill me, I will trust in thee.' Let us hear it from him that had it from the 
Lord : Ps. cxii. 6, ' Surely he shall not be moved for ever : the righteous 
shall be in everlasting remembrance. He shall not be afraid of evil tid- 
ing : his heart is fixed, trusting in the Lord. His heart is established,' &c. 
O sweet description of a constant soul ! 

They give diverse causes of earthquakes. Aristotle, among the rest, admits 
the eclipse of the sun for one ; the interposition of the moon's body hinder- 
ing some places from his heat. I know not how certain this is in philoso- 
phy : in divinity it is most true, that only the eclipse of our sun, Jesus 
Christ, raiseth earthquakes in our hearts ; when that inconstant and ever- 



HeB. VI. 7, 8.] A DIVINE HEEBAL. 439 

changing body of (the moon) the world steps betwixt our sun and us, and 
keeps us from the kindly vital heat of his favour ; then, oh then, the earth of 
our heart quakes ; and we feel a terror in our bones and bowels, as if the 
busy hand of death were searching them. But no eclipse lasts long ; espe- 
cially not this : our sun will shine on us again ; we shall stand sure, even as 
'Mount Zion, which cannot be removed, but abideth for ever.' Ps. cxxix. 1. 

4. For charity. The earth brmgs forth food for all creatures that live on 
it. Green herb for the cattle ; oil and wuie for man : ' The valleys stand 
thick with com ; the mower fOleth his scythe, and the binder up of sheaves 
his bosom,' A good man is so full of charity, he relieves all, without im- 
providence to himself. He gives plentifully, that all may have some ; not 
indiscreetly, that some have all. On the earth stand many glorious cities, 
and goodly buildings ; fair monuments of her beauty and adornation. The 
sanctified soul, in a happy respondency, hath manifold works of charity, 
manifest deeds of piety; that sweetly become the faith which he professeth. 

5. For riches. The earth is but poor without : the surface of it, especially 
when squalid winter hath bemired it, seems poor and baiTen ; but within it 
is full of rich mines, ores of gold, and quarries of precious minerals. For 
medals and metals, it is abundantly wealthy. The sanctified heart may seem 
poor to the world's eye, which only beholds and judgeth the rind and husk, 
and thinks there is no treasure in the cabinet, because it is covered with 
leather. But within he is full of golden mines and rich ores, the invisible 
graces of faith, fear, love, hope, patience, holiness ; sweeter than the spices 
of the East Indies, and richer than the gold of the West. Omnis decor Jilice 
Sion ah intus, — ' The King's daughter is all glorious within,' Ps. xlv. 13. 
It is not the superficial skin, but the internal beauty, that moves the King 
of heaven to be enamoured of us, and to say, ' Thou art all fair, my love ; 
there is no spot in thee,' Cant. iv. 7. 

6. Lastly, for fertility. The earth is fruitful : when the stars have given 
influence, the clouds showered down seasonable dews, and the sun bestowed 
his kindly heat ; lo, the thankful earth returns fruits, and that in abundance. 
The Christian soul, having received such holy operations, inspirations, and 
sanctifying motions from above, is never found without a grateful fertility. 
Yea, as the earth to man, so man to God, returns a blessed usury : ten for 
one ; nay, sometimes thirty, sometimes sixty, sometimes a hundred-fold. 

But the succeeding doctrine wiU challenge this demonstration. I have 
been somewhat copious in the first word ; the brevity of the rest shall re- 
compense it. The operative cause that worketh the good earth to this fruit- 
fulness is a heavenly ' rain that falls often upon it ;' and the earth doth ' drink 
it up.' Wherein is observable, that the rain doth come, that it is welcome ; 
God sends it plenteously, and man entertains it lovingly. It comes oft, and 
he drinks it up. God's love to man is declared in the coming ; in the wel- 
coming, man's love to God. In the former we will consider — 1. The matter; 
2. The manner. The matter that cometh is rain. The manner consists in 
three respects: — 1. There is mercy; 'it cometh.' It is not constrained, 
deserved, pulled down from heaven ; 'it cometh.' 2. Frequency; 'it cometh 
often.' There is no scanting of this mercy; it flows abundantly, as if the 
windows of heaven were opened : 'often.' 3. Direction of it right; 'upon' 
this earth. It foils not near it, nor beside it, but upon it. 

II. To begin \viih. the rain : — 

1. God's word is often compared to rain or dew. ]\Ioscs begins his song 
with, ' My doctrine shall drop as the rain, my speech shall distil as the dew, 
as the small rain upon the tender herb, and as the showers upon the grass,' 



440 A DIVINE HERBAL. [SeRMON LII. 

Deut. xxxii. 2. Therefore in the first verse, he calls to the earth to hear his 
voice. Man is the earth, and his ' doctrine the rain.' ' Prophesy ye not,' 
Micah ii. G ; the original \yord is, ' Drop ye not,' &c. ' Thou sayest, Pro- 
phesy not against Israel, drop not thy word agamst the house of Isaac,' Amos 
vii. 1 6. * Son of man, set thy face toward Jerusalem, and drop thy word 
toward the holy places,' Ezek. xxi. 2. The metaphor is usual; wherein 
stands the comparison ? In six similitudes : — 

(1.) It is the property of rain to cool heat. Experience tells us that a 
sweltering fervour of the air, which almost fries us, is allayed by a moderate 
shower sent from the clouds. The burning heat of sin in us, and of God's 
anger for sin against us, is quenched by the gospel. It cools our intemperate 
heat of maUce, anger, ambition, avarice, lust ; which are burning sins. 

(2.) Another effect of rain is thirst quenched. The dry earth parched with 
heat, opens itself in refts and crannies, as if it would devour the clouds for 
moisture. The Christian soul ' thirsts after righteousness,' is dry at heart 
till he can have the gospel : a shower of this mercy from heaven quencheth 
his thirst ; he is satisfied. ' Whosoever drinketh of the water that I shall 
give him shall never thirst ; but it shall be in him a well of water springing 
up into everlasting life,' John iv. 14. 

(3.) Rain doth allay the winds. When the air is in an uproar, and the 
stoutest cedars crouch to the ground before a violent blast, even towers and 
cities tremble ; a shower of rain sent irom the clouds mitigates this fury. 
When the potentates of the world, tyrants, little better than devils, — Gog and 
!Magog, ^loab and Ammon, Turkey, Rome, hell, — storm against us, God quiets 
all our fears, secures us from all their terrors by a gracious rain, drops of 
mercy in the never-failing promises of the gospel. 

(4.) Rain hath a powerful efiicacy to cleanse the air. When infectious 
fogs and contagious vapours have filled it full of corruption, the distilling 
showers wash away the noisome putrefaction. We know that too often 
filthy fumes of errors and heresies surge up in a land, that the soul of 
faith is almost stifled, and the uncleanness of corrupt doctrine gets a pre- 
dominant place : the Lord then drops his word from heaven ; the pure rain 
of his holy gospel cleanseth away this putrefaction, and gives new life to 
the almost-smothered truth. Woe to them, then, that would deprive men's 
souls of the gospel, and 'withhold the truth in unrighteousness!' When 
they ' lock up the gates of grace,' as Christ reproved the la\vj'ers, and labour 
to make the ' heavens brass,' they must needs also make the ' earth iron.' 
How should the earth of man s heart bring forth fruits, when the rain is 
'v\-ithheld from it 1 No marvel if their air be poisoned. 

(5.) Rain hath yet another working : to mollify a hard matter. The 
parched and heat-hardened earth is made soft by the dews of heaven. Oh, 
how hard and obdurate is the heart of man till this rain falls on it ! Is the 
ieart covetous ? No tears from distressed eyes can melt a penny out of it. 
Is it malicious 1 No supplications can beg forbearance of the least wrong. 
Is it given to drunkenness ? You may melt his body into a dropsy, before 
his heart into sobriety. Is it ambitious? You may as well treat with 
Lucifer about humiliation. Is it factious ? A choir of angels cannot sing 
him into peace. No means on earth can soften the heart; whether you 
anoint it with the supple balms of entreaties, or thunder against it the 
bolts of menaces, or beat it with the hammer of mortal blows. Behold ! 
God showers this rain of the gospel from heaven, and it is suddenly softened. 
One sermon may ' prick him at the heart ;' one drop of a Saviour's blood 



HeB. VL 7, 8.] A DIVINE HERBAL. 441 

distilled on it by the Spirit, in the preaching of the word, melts him like war. 
The drunkard is made sober, the adulterer chaste, Zaccheus merciful, and 
raging Paul as tame as a lamb. 

They that have erst served the devil with an eager appetite, and were 
hurried by him with a voluntary precipitation, have all their chains eaten 
off by this aquafortis : one drop of this rain hath broken theii* fetters ; and 
now all the powers of hell caimot prevail against them. There is a legend 
— I had as good say a tale — of a hermit that heard, as he imagined, all the 
devUs of hell on the other side of the wall lifting, and blowing, and groaning, 
as if they were a-removing the world. The hermit desires to see them. 
Admitted, behold they were aU lifting at a feather, and could not stir it. 
The application may serve, yield the fable idle. Satan and his armies, — 
spirits, lusts, vanities, sins, — that erst could toss and blow a man up and 
doAvn like a feather, and did not sooner present a wickedness to his sight 
but he was more ready for action than they for instigation ; now they cannot 
stir him : they may sooner remove the world from its pillars than him from 
the grace and mercy of God. The dew of heaven hath watered him, and 
made him grow, and the power of hell shall not supplant him. The rain of 
mercy hath softened his heart, and the heat of sin shall never harden it. 

(G.) Lastly, ram is one princijjal subordinate cause that aU things fructify. 
This holy dew is the operative means, next to the grace of God in our Lord 
Jesus Christ, that the souls of Christians should bring forth the fruits of 
faith and obedience. I know God can save without it : we dispute not of 
his power, but of his work , of ordinary, not extraordinary operations. God 
usually worketh this in our hearts by his word. 

3. Thus far the matter; the manner is — (1.) It cometh/ (2.) 'often/ (3.) 
* upon it.' 

(1.) ' It cometh.' It is not forced, nor fetched, but comes of his own 
mere mercy whose it is. )So saith the Apostle, ' Every good gift and every 
perfect gift is from above, and cometh down from the Father of lights,' 
James i. 17. They that v/ant it have no merit of congruity to draw it to 
them ; they that have it have no merit of condignity to keep it with them. 
It is the mercy and gratuital fiivour of God that, this gospel cometh to us. 
For, if ipsum mimis be 7nunus, how highly is this great gift to be praised ! 
What deserve we more than other nations ? They have as pregnant wits, 
as proportionable bodies, as strong sinews, as we ; and perhaps would bring 
forth better fruits. Yet they want it ; with us it is. We need not travel 
from coast to coast, nor journey to it ; it is come to us. Venit ad liminci 
virtus : will you step over j- our thresholds and gather manna ? When the 
gospel was far off from our fathers, yet in them siudiwii audiendi superahat 
icc-diuvi accedendi, — the desire of hearing it beguiled the length of the way. 
But we will scarce put forth our hand to take this bread ; and, as in some 
ignorant country towns, be more eager to catch the rain that fiiUs from the 
outside of the church in their buckets, than tliis rain of grace preached in it, 
in their hearts. Oh, you wrong us ; we arc fond of it ; we call for preach- 
ing. Yes, as your forefathers of the blind times would call apace for holy 
water ; yet when the sexton cast it on them, they would turn away their 
faces, and let it fall on their backs. Let God sow as thick as he will, you 
will come \\\) thin. You wiU admit frequency of preaching, but you have 
taken an order with yourselves of rare practising. You are content this raiii 
should come, as the next circumstance gives it — 

(2.) ' Often.' God hath respect to our infirmities, and sends us a plcnti- 



442 A DIVINE HERBAL. [SeRMON LII. 

f'ul rain. One shower will not make us fruitful; it must come * oft upon us.' 

* Gutta cavat lapidem, non vi, sed SEcpe cadendo,' — 

The rain dints the hard stone, not by violence, but by oft-falling drops. 
Line must be added to line ; ' here a little, and there a Uttle.' God could 
pour a whole flood on us at once ; but man's imderstanding 

' Is like a vial, narrow at the top ; 
Not capable of more than drop by drop,' 

says the poet. If much were poured at once, a great deal would fall besides, 
and be spUt. Like children, we must be fed by spoonfuls, according to the 
capacity of our weak natures. It is not an abundant rain falling at once 
that makes the plants grow, but kindly and frequent showers. One sermon 
in a year contents some thoroughly; and God is highly beholden to them if 
they will sit out that waking. You desire your fields, your gardens, your 
plants to be often watered ; your souls will grow well enough with one rain. 
How happy would man be if he were as wise for his soul as he is for his 
body ! Some there are that would hear often, maybe too often, till edifica- 
tion turn to tedification ; and get themselves a multitude of teachers ; but 
they will do nothing. You shall have them run ten miles to a sermon, but 
not step to their own doors with a morsel of bread to a poor brother. They 
wish well to the cause of Christ, but they wiU do nothing for it, worth 
' God-a-mercy.' The world is full of good wishes, but heaven only full of 
good works. Others would have this rain fall often, so it be such as they 
desire it. Such a cloud must give it, and it must be begotten in thunder — 
faction and innovation : tiU evangelium Ghristi jit evangelium hominis; aut 
quod 2:>ejiis est, diaboli* — ^till the gospel of Christ be made man's gospel, or, 
which is worse, the devil's. If the rain, as it falls, do not smell of novelty, 
it shall fall besides them. They regard not so much heaven, whence it 
comes, as who brings it. I have read of two, that, meeting at a tavern, fell 
a-tossmg their religion about as merrily as their cups, and much drunken 
discourse was of their profession. One professed himself of Doctor Martin's 
religion ; the other swore he was of Doctor Luther's reUgion ; whereas 
Martin and Luther was one man. No ram shall water them, but such a 
man's ; otherwise, be it never so wholesome, they spew it up again. As if 
their conscience were so nice and delicate as that ground at Cologne, where 
some of St Ursula's eleven thousand virgins were buried ; which wUl cast up 
again in the night any that have been interred there in the day, except of 
that company, though it were a chUd newly baptized. For ourselves, Umits 
of sobriety being kept, desire we to hear the gospel often ; and let our due 
succeeding obedience justify the goodness of our thirst. When Christ spake 
of the ' bread of life,' the transported disciples beseech him, ' Lord, evermore 
give us this bread,^ John vi. 34. So pray we : Lord, evermore shower down 
upon us this rain ! 

(3.) ' Upon it.' God so directs this dew of his word that it shall fall on 
our hearts, not besides. The rain of the gospel, like the rain of the clouds, 
hath sometimes gone by coasts : ' I have withholden the rain fi-om you, and 
I have caused it to rain upon one city, and caused it not to rain upon another 
city : one piece was rained upon, and the piece Avhereupon it rained not 
withered,' Amos iv. 7. But I have wetted your fields, moistened your 
hearts with the dews of heaven, given you ' my statutes and ordinances,' 
saith the Lord : ' I have not dealt so with every people ; ' there be some 
* Hier, iu Ep. ad Galat. 



HeB. VI. 7, 8.] A DIVINE HERBAL. 443 

that ' liave not the knowledge of my laws,' Ps. cxlvii. 20. The sun shines 
on many nations where this spiritual rain falls not. This is not all ; but as 
at the last clay ' two in one bed ' shall be divorced, so even now one seat 
in the church may hold two, upon one whereof this saving rain may fall, 
not on the other. The ' Spirit blows where it pleaseth ; ' and though the 
sound of the rain be to all open cars alike, yet the spiritual dew drops only 
into the open heart. Many come to Jacob's well, but bring no pitchers with 
them wherewith to draw the water. A good shower may come on the earth, 
yet if a man house himself, or be shrouded under a thick bush, or burrowed 
in the ground, he will be dry still. God sends down his rain : one houseth 
himself in the darkness of security — he is too drowsy to be tolled in with the 
bells ; another sits dallying -with the delights of lust under a green bush ; 
a third is burrowed in the ground, mining and entrenching himself m the 
quest of riches. Alas, how should the dew of grace fall upon these ! Thou 
wouldest not shelter the ground from the clouds, lest it grow barren : oh, 
then, keep not thy soul from the rain of heaven ! 

You have heard how the rain is come ; now hear how it is made welcome. 
The good ground drinks it; nay, drinks it in : imbibit. The comparison 
stands thus : the thirsty land drinks up the rain greedily, which the clouds 
pour upon it. You would wonder what becomes of it; you may find it in 
your fruits. When your vines hang full of clusters, your gardens stand 
thick mth flowers, your meadows with grass, your fields with corn ; you will 
say, the earth hath been beholden to the heaven. That hath rained mois- 
ture, this hath drunk it in ; we see it in our fruits. ' The Lord saith, I will 
hear the heavens, and they shall hear the earth ; and the earth shall hear the 
corn, and the wine, and the oil ; and they shall hear Jezreel,' Hos. ii. 21. 
The fruits of com, wine, oU, witness that the earth hath heard them, that 
heaven hath heard the earth, and that the Lord hath heard the heaven. 
The heavens give influence to the ground, the ground sap to the plants, the 
plants nourishment to us, the Lord a blessing to all. The Lord ' watereth 
the lulls from the chambers : the earth is satisfied with the fruit of thy works. 
He causeth the grass to grow for the cattle, and herb for the service of man : 
wine to make glad his heart, and oil to make his face shine, and bread to 
strengthen man's heart,' &c., Ps. civ. 13-15. With such thirsty appetite, 
and no less happy success, doth the good soul swallow the dew of grace. If 
you perceive not when the faithful take it, you may see they have it ; for 
their fruits testify it. It is a most evident demonstration that they have 
been beholden to the gospel, they have a sanctified life. ' Drinks it in.' 

There be very many great drinkers in the world. The main drunkenness, 
that gives denomination to all the rest, is that throat-drunkenness, whereof 
the prophet, Vce fortibus ad pofcmdum ! These are they that will not drink 
this mystical wine in the church, so mllingly as be drunk in the taphouse. 
Wine-worshippers, that are at it on their knees, protesting from the bottom 
of their hearts to the bottom of their cups ; if the health be not pledged, 
actum est de amicitia, farewell friendship. I have read of a street in Rome, 
called Vicus sobrius, Sober Street. Find such a street in any city or popul- 
ous town in England, and some good nmn will put it in the chronicle. 

It hath been said, that the Germans are great drinkers ; and therefore to 
carouse is held to be derived from them, the word being originally to gar- 
rowse, which is to drink off all : gar signifj-ing totum. So the Germans are 
called by themselves Germanni, quasi toti hojnines, as if a German were 
Allr-man ; according to another denomination of their countiy, Allemand. 
And so we are grown to think him that can tipple soundly, a tall man, nay. 



444 A DIVINE HERBAL. [SeRMON LII. 

all-man from top to toe. But if England plies her liquor so fast as she be- 
gins, Germany is like to lose her charter. I have heard how the Jesuits 
outstripped the Franciscans. Indeed St Francis at the first meeting saw 
six thousand friars. Ignatius, because he could not begin liis order with so 
many, made up the number in devils. The Germans had of us both priority 
and number for drunkards. Our English beggars first got the fashion ; but " 
because their number was short, and it was like that the nation would be 
disgraced, it was agreed to make it up in gallants. 

No marvel if the Lord for this threaten us with the rod of famine, and to 
scourge us with that most smarting string of his whip. God hath laid him- 
self fair in his bow already, and is ready to draw this arrow up to the head, 
and send it singing into our bosoms. Fer7'o scevior fames ; it is one of God's 
sorest judgments. Beasts and sword kill quickly; and the plague is not 
long in despatching us ; but dearth is a lingering death. ' They that be slain 
with the sword are better than they that be slain with hunger ; for these 
pine away, stricken through for want of the fruits of the field,' Lam. iv. 9. 
We see how our seasons are changed, because we can find no season for re- 
pentance. Our springs have been gi-aves rather than cradles ; our summers 
have not shot up, but withered our grass ; our autumns have taken away the 
flocks of our sheep ; and for our latest harvest, we have had caiise to invert 
the words of our Saviour, Luke x. 2. He saith, ' The harvest is great, but 
the labourers are few : joray ye therefore the Lord to send forth more 
labourers into his harvest.' But we might have said, ' The labourers are 
many, and the harvest is small : pray ye therefore the Lord to send a greater 
harvest for the labourers.' God hath thus, as it were, pulled the cup from 
the drunkard's lips ; and since he will know no measure, the Lord will stint 
him. If there will be no voluntary, there shall be an enforced fast. We 
have other great drinkers besides. 

What say you to those that drink up whole towns, unpeople countries, 
depopulate villages, enclose fields 1 that, Pharisee-like, swallow up poor 
men's houses, drink their goods, though mingled with tears of dam and 
young ones, mother and children 1 Are not these horrible drinkers 1 Sure 
God will one day hold the cup of vengeance to their lips, and bid them drink 
their fills. 

The proud man is a great drinker. It is not his belly, but his back, that 
is the drunkard. He pincheth the poor, racks out the other fine, enhanceth 
the rent, spends his own means, and what he can finger besides, upon 
clothes. If his rent-day make even with his silk-man, mercer, tailor, he is 
well. And his white madam drinks deeper than he. The walls of the city 
are kept in reparation with easier cost than a lady's face, and the appurte- 
nances to her head. 

The ambitious is a deep drinker. Oh, he hath a dry thirst upon Mm. He 
loves the wine of promotion extremely. Put a whole monopoly into the cup, 
and he will carouse it off. There is a time when other drunkards give over 
for a sleeping-while : this drinker hath never enough. 

Your grim usurer is a monstrous drinker. You shall seldom see him 
drunk at his own cost ; yet he hath vowed not to be sober till his doomsday. 
His brains and his gown are lined \\ith fox ; he is ever a-foxing. It may 
be, some infernal spirit hath put love-powder in his drink, for he dotes upon 
the devil extremely. Let him take heed ; he shall one day drink his own 
obligations, and they will choke him. 

The rol>altar is a huge drinker. He loves, like Belshazzar, to drink only 
in the goblets of the temple. Woe unto him, he carouses the wine he never 



IlfiB. VI. 7, 8.] A DIVINE HERBAL. 445 

sweat for, and keeps the poor minister thirsty ! The tcntli sheaf is his diet ; 
the tenth fleece (oh, it is a golden fleece, he thinks) is his drink ; but the 
wool shall choke him. Some drink down whole churches and steeples ; but 
the bells shall ring in their bellies. 

Every covetous worldling is a great drinker ; he swallows aunrni potahile 
as his diet-drink. And like an absolute, dissolute drunkard, the more he 
drinks, the drier he is ; for he hath never enough. It may be said of him 
as it was of Bonosus, whom the emperor Aurelian set to drink with the 
German ambassador : Not a man, but a rundlet filled with vnwa. 

And my fine precise artisan, that shuns a tavern as the devil doth a cross, 
is often as drunk as the rankest. His language doth not savour of the pot ; 
he swears not, but ' indeed !' But trust him, and indeed he will cozen you to 
your face. The love of money hath made him drunk. And though tlie 
proverb be, In vino Veritas; yet as drunk as he is, you shall never have 
truth break out of his lips. 

And the unconscionable lawyer, that takes fees on both hands, as if he 
could not drink but with two cups at once, is not he a great drinker 1 If 
what is wanting in the goodness of the cause be supplied in the greatness of 
the fees, oh these 

'Foecundi calices, quem non fecere clisertum?' 

Let all think these ebrieties must be accounted for. How fearful v/ere it 
if a man's latter end should take him drunk ! ' Take heed to yourselves, 
lest at any time your hearts be overcharged with surfeiting and drunkenness, 
and so that day come upon you unawares,' Luke xxi. 34. In corporal 
ebriety the soul leaves a drunken body; in spiritual, the body leaves a 
drunken soul : both desperately fearful. 

There is yet a last, and those a blessed sort of drinkers, which drink in 
this sweet rain of grace and mercy. They do not only taste it • so do the 
wicked : ver. 4, ' They have tasted of the heavenly gift ; they have tasted 
of the good word of God, and of the powers of the world to come.' Nor 
drink it only to their throat, as if they did gargarise the word, as carnal 
politicians and fonual professors do. They must attend, they must admit, 
but no further than their throats ; they wiU but gargarise the gospel. It 
shall never come into their stomachs, never near their hearts. But these 
drink it in, digest it in their consciences, take liberal draughts of it, and do 
indeed drink healths thereof. Common health-maintainers drink their sick- 
ness. Therefore says the modem poet honestly : — 

* Una salus sanis nullam potare salutem.' 

But this is a ' saving health : ' such as our Saviour began to us, when he 
drank to us in his own blood, ' a saving health to aU nations.' And we are 
bound to pledge him in our faith and thanlcfulness, as David ; * I will take 
the cup of salvation, and bless the name of the Lord.' This is a hearty 
draught of the waters of life ; the deeper the sweeter. Blessed he is that 
drinks soundly of it, and ■o'ith a thirsty appetite ! There is, as divines say, 
sancta ebrielas/^ such as fell on the blessed apostles on Whitsunday, Acts 
ii. They were drunk, not with new ■^^•ine, but with the Holy Ghost. This 
holy plenitude doth, as it were, inebriate the s(mls of the saints : * They 
shall be abundantly satisfied witli the fiitness of thy house ; and thou shalt 
make them drink of the river of thy pleasures,' Ps. xxxvi. 8. The spouse 
sings of her kindness : ' He brought me to the banqueting-house, and his 

* Ardens. 



446 A DIVINE HERBAL. [SerMON LIL 

banner over me was love. Stay me with flagons, and comfort me with 
apples, for I am sick of love,' Cant. ii. 4, 5. In the original it is called, 
' house of wine.' Christ hath broached to his church the sweet wine of the 
gospel, and our hearts are cheered with it; our souls made merry with flagons 
of mercy. Come to this wine, Bibite et inebriamini, — ' Eat, friends; drink, 
yea, drink abundantly, beloved,' Cant. v. 1 : drink and be drunk with it. 
God will be pleased with this, and no other but this, drunkenness. The 
vessel of our heart being once thus filled with grace, shall hereafter be re- 
plenished with glory. 



THE PEAISE OF FEETILITY. 



For the earth which drinketh in the rain that cometh oft upon it, and 
h'ingeth forth herbs meet for them hy ivhom it is dressed, receiveth bless- 
ing from God. — Heb. VI. 7. 

That difference which the philosophers put between learning and metals we 
may truly find between human writings and God's Scriptures conferred. 
They that dig in the one find parvum in magna, a little gold in a great deal 
of ore ; they that dig in this rich field — which the wise merchant sold all 
he had to purchase — find magnum in parvo, much treasure in a few words. 
III. We have heard how the good earth is beholden to God for his holy 
rain ; the next circumstance objects to our meditation this earth's thankful 
fertility : ' It bringeth forth herbs meet for them by whom it is dressed.' 
Every word transcends the other ; and as it excludes some vicious defect, so 
demonstrates it also some gradual virtue. 

1. ' It brings forth.' It is not barren, like a dead ground that yields 
neither herbs nor weeds. This is no idle heart, that doth neither good nor 
harm ; that, like a mere spectator of the world, sits by with a sUent contem- 
plation ; for whom was made that epitaph : — 

* Here lies he, was bom and cried. 
Lived threescore years, fell sick, and died ; ' 

doing neither profit nor prejudice to the country he lived in. Here is no 
such stupid neutrality, nor infructuous deadness : ' It brings forth.' 

2. They are not weeds it produceth, but ' herbs.' A man had as good do 
nothing as do naughty things. It is less evil to sit still than to run swiftly 
in the pursuit of wickedness. They that forbear idleness and fall to lewd- 
ness, mend the matter, as the devil, in the tale, mended his dame's leg : 
when he should have put it in joint, he broke it quite in pieces. It is not 
enough that this ground bring forth, but that it yield herbs. Of the two, 
the barren earth is not so evil as the wicked earth ; that men pity, this they 
curse. ' It brings forth herbs.' 

3. Neither is it a paucity of herbs this ground afforded, but an abund- 
ance : not one herb, but herbs ; a plural and plentiful number. There is 
neither barrenness nor bareness in this ground; not no fruits, not few fruits, 
but many herbs. 

4. Lastly, they are such herbs as are ' meet for the dresser :' such as God 



443 THE PEAISE OF FERTILITY. [SeRMON LIII. 

expects of the garden, who planted it ; such as he will accept, not in strict 
justice for their own worth, but in great mercy for Jesus Christ, ' Meet for 
them by whom it is dressed. 

"We have now opened the mine, let us dig for the treasure. Four demon- 
strations commend this good ground : — 

1. It is fruitful. 

2. It is fruitful in good. 

3. It is fruitful in much good. 

4. It is fruitful in such good as the dresser loolcs for. 

1. Fertilitj': *It brings forth.' Barrenness hath ever been held a curse, a 
shame, rejjroach. So the mother of John Baptist insinuated : ' Thus hath 
the Lord dealt with me in the days wherein he looked on me, to take away 
my reproach among men,' Luke i. 25. When God will bring the gospel, 
and with it salvation to the Gentiles, he is said to take away their barren- 
ness. So was it prophesied, Isa. liv. 1 ; so was it accomplished, Gal. iv. 27 : 
'Rejoice, thou barren that bearest not; break forth and cry' with joy, 'thou 
that travaUest not : for the desolate hath many more children than she that 
hath a husband.' The primordial praise of this good ground is, that it is 
not barren. This fertility in the Christian heart doth — (1.) conclude thank- 
fulness ; (2.) exclude idleness. 

(1.) For the former. God hath given him rain for this purpose, that he 
should bring forth fruit ; if he should take the rain, and not answer the 
sender's hopes, he were unthankfid. The good man considers the end why 
he received any blessing, and examines what God meant in conferring on 
him such a benefit. Hath God given him wisdom 1 Solomon hath taught 
him to ' let his fountains be dispersed abroad, and his rivers of waters in 
the streets,' Prov. v. 16. Whether thy knowledge be great in divine things, 
ianquam lummare majiis, or in human, tanqiiam luminare minus, remember 
our Saviour's lesson, Matt, v., ' Put not your light under a bushel, but upon 
a candlestick, that it may give light to all that are in the house. Let your 
light shine before men,' &c. They that are God's lights, must waste them- 
selves to give light to others. Non licet habere ^^Tivatum, ne 2yrivemur e«,* 
— To keep it private is the way to be deprived of it. So the old verse — 

' Scire tuum nihil est, nisi te scire hoc sciat alter/ — 

As we miLst not be wise in ourselves, so nor only wise to ourselves. He 
that conceals his knowledge, cancels it, and shall at last turn fool. Do not 
enclose that for several which God hath meant common. The not employ- 
ing will be the impairing of God's gifts. 

This is the fruit which the good ground must send forth, for all the seeds 
of grace sown in it. Neither doth this instruction bound itself with our 
spiritual, but extends also to our temporal gifts. Hast thou riches 1 When 
God scattered those blessings upon thee, in the seed-time of his bounty, 
he intended thou shouldst return him a good crop at the harvest. Be 
thankful then, in doing that with them for which God gave them. Custos e$ 
tuariim, non dominus, facidtatum, — Thou art a deputed steward, not an in- 
dependent lord, of thy wealth, God meant them to promove and help for- 
ward thy journey to heaven ; let them not retard thy course, or put thee 
quite out of the way. Thou art a thankful ground, if thou suffer thy riches 
to bring forth those fruits which the hand of God looks to gather from 
them. Be merciful, be charitable, be helpful. Slips pauperum, thesaurus 
divitum, — The rich man's treasure is the poor man's stock. The distressed 
* Aug. Conf., lib. xii., cap. 25. 



HeB. VI. 7.] THE PRAISE OP FEETILITY. 44:9 

soul .asks but his own. Christ may say to thee in the beggar's person, 
* Pay,' not give, ' me a penny thou owest me.' Da viihi ex eo quod tibi dedi : 
de meo qxiocro, non de tuo : da et redde,''' — Give me of that which I gave 
thee : I demand some of my own, not of thine : it is more properly a 
restoring than a gift. Feiimusque damusque vicissim. Thou askest the 
Lord, and he giveth thee; but on this condition, that thou give him some 
of it back again. Thou art more truly the beggar, and God but a demander 
of a just and easy retribution. This is not aU. 

God did also mean that thyself should take comfort in these things. It 
is a part of that blessedness wliich the Psalmist promiseth to him that feareth 
the Lord : ' Thou shalt eat the labour of thine hands ; happy shalt thou be, 
and it shall be well with thee,' Ps. cxxviii. 2. For God gave wine for this 
purpose, * to make glad the heart of man, and oil to make his face shine, 
and bread to strengthen his heart,' Ps. civ. 15. How doth man divert 
God's goodness, when he turns his blessing into a curse, and puts his good 
creatures from their intended uses ! ' The lambs are for thy clothing, and 
the goats are the price of thy field,' saith the wise man, Prov. xxvii. 25, 
Thou must wear the wool, and drink the milk of thy own flock. Neither 
be so sparing as to starve thyself in the midst of thine own plenty ; as the 
covetous wretch that dares not eat an egg lest he should lose a chicken. 
Nor so profuse to thy own lusts, that thou shouldst give all, vel veneri, vel 
i)entri. Not that surfeits or wine should sluice out thy estate into thy belly. 
Not that with unnecessary quarrels of law, thou shouldst afflict and weary 
thy neighbours. O madness ! that to put out both thy brother's eyes, thou, 
shouldst put out one of thine own; nay, both thine own for one of his. 
Ungrateful men for God's great mercy : that what they get by peace with 
foreign, vainly spend it in civil wars; where the lawyers set them together, 
as men clap on unwilling mastiffs ! IMost commonly they fight at the long 
■weapon; a tedious, wearying, weather-beaten suit. Sometimes they fight 
close : poniard and pistol, killing quarrels ; laying trains for one another, 
tni both be blown up. Can the back of charity bear no load ? Are the 
sinews of love grown so feeble 1 Alas, fools ! you get both nothing but the 
blows ; the lawyer goes away with the A^ctory. He fills his purse, and you 
come home both well beaten. 

Well, the good ground knows no such end for God's blessings. He sees 
with the eye of faith another intentional meaning for such bounty. He doth 
not say of his riches, as the atheists of their tongues, ' They are our own,' 
Ps. xii. 4. What hath magistrate on the bench, or preacher in the pulpit, 
or friend in private, to do with it 1 I waste none of theirs ; let me do with 
my own as I list. But saith the Apostle, ' Fool, what hast thou that thou 
hast not received?' And wherefore hast thou received them ? To satiate 
thy own lusts ? or to ' bring forth fruit meet for them by whom thou art 
dressed V There is nothing that a man can properly and in district terms 
call his own but his sins. His impieties, Aveaknesses, ignorances, vices, lusts; 
these are his own. All good things are God's gifts, James i. 17. Be thank- 
ful then, and after the rahi of mercy, bring forth the herbs of obedience. 
You see what this fertility concludes — thankfulness. Hear now what it 
excludes : — 

(2.) Idleness. This good ground lies not dead and barren, nor returns 
all heaven's rain with a naked and neutral acceptation : it brings forth. 
You read, Luke xix., of a servant, to whom, when his lord had entrusted a 
talent, he hid it in the ground, as a hoarder his money, to keep it safe. 

* Chrj-s. 
VOL. II. 2 F 



450 THE PRAISE OP FERTILITY. [SeRMON LIIL 

And at his Lord's return, Lomine ecce tuum; he answered his account with, 
' Lord, behold thine own.' I knew that thou wert severus magister, ' a hard 
master;' therefore I thought it my securest course to make good thine own 
again. But the lord replied, £Jx ore tuo, — ' evil servant, out of thy own 
mouth I condemn thee.' Thou shouldst then have answered my austerity 
with thy laborious care of my advantage. Therefore hear his doom : ' Cast 
ye the unprofitable servant into outer darkness ; there shall be weeping and 
gnashing of teeth,' Matt. xxv. 30. He did not evil with his talent ; no, it 
was enough to condemn him, he did nothing. There is abundance of this 
dead ground in the world, which brings forth nothing. Idle wretches, that 
sleep out time and admonition ; but their ' damnation sleepeth not,' 2 Pet. 
ii. 3. It was never said, ' Samson hath lost his strength,' till he slept in the 
lap of Delilah. Idleness doth neither get nor save ; there is nothing more 
empty of good fruits, nor more abundantly pregnant with evU. That man 
doth Ul that doth nothing, and he loseth whiles he gains not. Many be- 
holding, with cowardly and carnal eyes, what a long and troublesome journey 
it is to heaven, sit them down and fall fast asleep. barren ground ! wUl ye 
bring forth nothing ? Is difficulty made your hindrance, that should be a 
spur to your more eager contention ? Know you not that the violent shall 
get the kingdom of heaven ? Some can follow their dogs all day in the field; 
others hunt Mammon dry-foot in their shops year after year, and never com- 
plain of weariness. Only an hour or two in the church puts an ache into 
our bones ; as if nothing wearied us so soon as well-doing. Is it fear of too 
much labour that keeps you from God 1 Why doth not the same reason 
deter you from serving the devil ? His laws are true burdens, and his ser- 
vice drudgery; but ' Christ's yoke is easy, and his burden light,' Matt. 
3d. 30. 

I may boldly affirm it : your covetous man takes more pains to go to heU, 
than the godly ordinarily to get to heaven. He riseth early, and resteth 
late, and eats the coarse bread of sorrow ; and after tedious and odious 
misery, goes to the devil for his labour. Shall we refuse easier pains for a 
far better recompense ? It is but Satan's subtlety that makes men believe 
the passage to life so extremely difficult, that it is impossible. Herein the 
devU doth like the inhospitable savages of some countries, that make strange 
fires aijd a show of dismal terrors upon the shores, to keep passengers from 
landing. The sluggard, says Solomon, doth but feign bears and lions (as 
the superstitious doth bugs*) in the way, as apologies for idleness, that he 
may sit still and be at ease. The slothful person is the devil's shop, wherein 
he worketh engines of destruction. He is most busy in the lazy. 'But 
whatsoever thy hand findeth to do, do it with thy might ; for there is no 
work, nor knowledge, nor device, nor wisdom in the grave, whither thou goest,' 
Eccles. ix. 10. If thy soul be watered with the dew of heaven, thou must 
needs bring forth. What 1 

2. * Herbs.' There is fertility in goodness. The eldest daughter of idle- 
ness is to do nothing ; the next-born, to do something to no purpose. But 
the good man is not only doing, but well-doing : ' Blessed is that servant, 
whom his lord when he cometh shall find so doing,' Matt. xxiv. 46. This 
so consists in doing honum and bene; as the former verse may seem to inti- 
mate. He 'gives them meat,' there he doth good; 'in due season,' there he 
doth it well. The forbearance of wickedness is not enough to acquit the 
soul, but the performance of righteousness. The rich glutton is tormented 
ia heU, not because he did hurt, but because he did not help, Lazarus. Non 
* That is, * bugbears.'— Ed. 



Heb. VI. 7.] the; praise of fertility, 451 

quod ahstulerit alienct, sed quod non donarit sua, saith. St Chrysostom, — Not 
for takiiif away another man's, but for not giving his own. He would not 
give the poor the crumbs that fell from his board, and so facere damna 
lucrum, make a gain of his losses ; for they were lost that fell from his 
libertine table, and yet would have refreshed the hungry and famished souL 
But Dives would not give a cmmb to get a crown. He wore fine linen, but 
it was his own ; he was clothed in rich purple, but it was his own ; he fared 
sumptuously every day, but he did eat liis own meat : he took none of all 
this from Lazarus. Yet he went to hell. God condemned him because he 
did not give some of this to Lazarus. Thus it is not only the commission 
of lewdness that sinks men to hell, but even also the omission of goodness. 
Dost thou hear, earth ? unless thou bring forth herbs, thou shalt be con- 
demned. The fig-tree had no bad fruit on it ; yet was it cursed, because it 
had none at aU. The axe that is laid to the root. Matt. iii. 10, shall hew 
down even * that tree which brings not forth good fruit,' though it bring 
forth, no evil. Fire shall take the barren, as well as the weedy ground. 

' Except your righteousness shall exceed the righteousness of the scribes 
and Pharisees, ye shall not enter into the kingdom of heaven,' Matt. v. 20. 
Wherein, methinks, our Saviour implieth a threefold gradation to heaven : — 
First, there must be justitia, righteousness ; a habitual practice of godliness ; 
an uncorrupt Hfe, which shall only be entertained to God's hill, Ps. xv. 2. 
But the ground must be made good before it can produce good herbs ; for 
the person must be accepted before the work. And this work must be good, 
both quoad fontem and quoad finem,; we must derive it from an honest 
heart, and drive it to a right end. In the next place, this righteousness 
must be a man's own. Nisi justitia vestra. Here that ground which 'brings 
forth herbs receiveth blessing;' not that borrows them of another. For so, 
as stony and barren a heart as Cheapside may be a far richer garden than 
some of those where those herbs, brought thither, naturally grew. The Pope 
hath a huge garden of these herbs, wherewith he can store as many as wiU 
pay for them. John Baptist fasted more than he was commanded ; and 
Mary lived more strictly than God required. Now the church of Kome 
keeps an herbal of these superabundant works ; and money may have store 
of them. But heaven and Ptome stand a great way asunder. And as God 
never gave the Pope authority to make such bargains, so he never means to 
stand to them. It is not only spoken, but commanded to be written of the 
dying saints, that 'their works follow them,' Eev. xiv. 13 : their own works, 
not the works of others. No righteousness of friend living, or of saint dead, 
shall do thee good ; but the herbs of thy own garden shall be accepted of 
God. Lastly, this righteousness must excel, nisi ahundaverit. If it come 
short of those that come short of heaven, what hope have you ? It must 
exceed innocence, and come to real goodness. 

We have not sufficiently discharged our duties in being painful unless we 
be profitable. Some will take no pains unless the devil set them on work. 
They must be their own carvers in their employment, or they will sit idle. 
But so a man may work and have no thanks for his labour. It is not then 
simply and only bringing forth commends a ground, but bringing forth 
herbs. 

The fruit of Peter's repentance is not to deny his Master no more, but to 
stand to him to the death. We think, if we forbear our wonted notorious 
sins, we are on the sudden excellent Christians, As if God were beholden 
to us for not wounding his name with oaths, for not playing out Sabbaths, 
for not railing on his gospel, for not oppressing his poor members ; when we 



452 THE PRAISE OF FERTILITV. [SeRMON LIII. 

neither relieve tlie poor, nor obey the gospel, nor hallow his Sabbaths, nor 
honour his name. Perhaps a usurer, when he hath gotten enough, will 
cease that damned trade ; now he is sure of heaven in a trice. Alas ! how 
repents Zaccheus if he restores not 1 Shall I go a step higher ? If he give 
not liberally, and shew compassion to the afflicted saints 1 Perhaps an old 
adulterer, when his sap is grown to cinders, breaks off his uncleanness. "When 
the envious loseth his object, he may suspend his malice. But where are 
the returned fruits of penitence, manifest and visible obedience ? Say the 
weeds are gone, where be the herbs ? To root up the weeds is but the first 
step to heaven ; and some are forty, threescore years taking this step. How 
long will it be ere their garden be set mth good growing herbs 1 But ' curse 
ye Meroz, said the angel of the Lord, curse ye bitterly the inhabitants thereof; 
because they came not to the help of the Lord,' — and that it might fully 
appear that this curse came not on them for taking part with God's enemies 
and fighting against him, but only for denial of succour, the song doubles it, 
— ' to the help of the Lord against the mighty,' Judges v. 23. The offended 
Lord delivered that servant to the tormentors, that did not extort from his 
fellow that he had no right to, nor wrest away another's goods, but did only 
say, ' Pay me that thou owest ;' and in a harsh manner, or nnmerciful mea- 
sure, required his own due. Matt, xviii. 34. It is the form of the last doom, 
'I was hungry, and ye gave me no meat,' Matt. xxv. 42 ; though you took 
not away mine, yet for not giving your own, ' Go, ye cursed.' 

But if that ground be near unto cursing that brings not forth herbs, what 
shall we say to tlia,t which brings forth weeds ? What hell, and how many 
torments are provided for oppressing Dives, when Dives that but denied his 
own shall be tormented in endless flames ! If he were bound to an everlast- 
ing prison that rigorously prosecuted his own right, challenged his own debt, 
whither shall they be cast that unjustly vex their neighbours, quarrel for 
that which is none of theirs, and lay title to another man's property ? If he 
that gives not his coat to the naked shall lie naked to the vengeance of God, 
then he that takes away the poor man's coat shall be clad with burning con- 
fusion. If he that gives not wring his hands, he that takes away shall rend 
Ms heart. The old world did but eat and drink, build and plant, marry and 
be merr}^, and were swept away with the besom of a universal deluge ; which 
things were in themselves lawful : what shall become of liars, swearers, 
adulterers, idolaters, malicious, monstrous, scandalous sinners, whose works 
are in themselves simply unlawful 1 There are three sorts of ground men- 
tioned, Mark iv., and the very worst of them receives the seed, yet aU 
damned : whither shall the tempest of God's Avrath drive them that would 
never give the gospel a religious ear ? beloved, weigh it ! 

Our ' idle words ' must come to judgment ; what shall be our answer for 
unlawful deeds 1 If omission of good works be whipped with rods, com- 
mission of impieties shall be scourged with scorpions. If they that stand in 
a lukewarm neutrality shall be spewed up, sure the palpable and notorious 
offender shall be trodden under foot of provoked justice. Indifferency shall 
not scape ; and shall extreme presumption be spared, that, like dogs, sup 
up the dregs they have vomited'? I have read of a Popish saint, Henry the 
Dane, that in a mad and harebrained devotion, when worms crawled out of 
a corrupt ulcer in his knee, did put them in again. There are such frantic 
wretches, that when the word hath squeezed some poison out of their con- 
sciences, and driven forth lusts, like crawling worms, they in a voluntary 
madness piit them in again. As the serpent casts out her poison when she 
goes to the water to drink ; when she hath drunk, sups it up again. Adam 



HeB. VI. 7.] THE PEAISE OF FERTILITY. 453 

lost himself, and all his posterity, by one transgression ; and do we think, 
can we hope, that our infinite sins shall scape judgment 1 Or do we ex- 
tenuate our iniquities with such self-flattering mitigation, that if they be not 
innumerable, they are pardonable ; and that a few shall bring no man to 
judgment? And what call we this paucity? As the gloss deals with a 
piece of Gratian's Decretum : the text says, Meretrix est, quce multorum 
libidini patet, — She is a whore Avho serves many men's turns. Now the 
gloss brings this indefinite number to a certain ; and gives multorum a rea- 
sonable latitude, saying, The name of whore should not be given her till she 
hath lain with three-and-twenty thousand men ! So till we have doubled, 
iterated, and multiplied our lies, oaths, oppressions, lusts, unto thousands 
and thousands, we do not think that we merit the names of liars, swearers, 
oppressors, or luxurious persons. Beloved, these things must be reckoned 
for ; and if nescience be beaten with stripes, wilful impiety shall be burned 
with fire. Blessed ground, then, that ' brings forth herbs ; ' and that not in 
scarcity, but in — 

3. Plenty : many herbs. The good ground is plentiful in fruits. It bears 
fruit, good fruit, much good fruit. Multiplicity of grace is requisite, though 
not perfection. What garden is only planted with one singular kind of 
herb ? The Christian hath need of many graces, because he is to meet with 
many defects, to answer many temptations, to fight with many enemies. 
Therefore, 2 Pet. i. 5, ' Join with your faith virtue, and with virtue know- 
ledge, and with knowledge temperance,' &c. One jewel will not serve; 
Christ's spouse must have divers to adorn her. Cant. iv. One piece of 
armour will not secure us ; we know not which way the blow will come, nor 
•where it will light. Therefore, ' Put on the whole armour of God, that ye 
may be able to stand against all the wiles of the devil,' Eph. vi. 11. The 
loins, the breast, the head, the feet ; all parts must be armed. The ' fruit 
of the Spirit ' — those happy fruits which the Spirit of God worketh in us 
and bringeth out of us — is manifold : ' love, joy, peace, long-suffering, gen- 
tleness, goodness, faith, meekness,' &c., Gal. v. 22. The Apostle chargeth 
us to be * rich in good works,' 1 Tim. vi. 18 ; and 'for this cause bows his 
knees unto the Father of our Lord Jesus Christ, that, according to the riches 
of his glory, we might be filled with all the fulness of God,' Eph. iii. 14, 16. 
The reason is given by Christ : ' To whom much is given, of them shall much 
be required.' And it was his commendation of Llary Magdalene, that be- 
cause ' she had much forgiven her, therefore she loved much.' 

Happy then is that ground wliich abounds with good herbs ; the fruits of 
faith, patience, content, charity ! Not our riches, but our ' works shall fol- 
low us.' Goodness shall only give pulchrum sepidclirum ; and as we use to 
stick dead bodies vAth. herbs, so these herbs, our fruitful good works, shall 
adorn and beautify our memorials, when ' the name of the wicked shall rot.' 
I know England, inveigh the Papists till their galls burst, is full of pious 
and charitable works. It is a garden full of good herbs. ' Not to us, but 
to God be the ])raise,' who hath moved such instruments to works of his 
glorj'. Yet qnxe non fecimus ipsi, vix ea nostra voco, — let every man quiet 
his own conscience with the good herbs his ow-n garden produccth. 

The rich man grows easily richer; so the good man easily better. It is 
the custom of most men to be pleased with a very little religion. For the 
world, we are enraged and transported with such a hunger that the grave is 
sooner satisfied; but a very little godliness contents us. But if we would 
not be 'barren nor inifruitful in the knowledge of our Lord Jesus Christ,' 
we must, saith the Apostle, ' abound with these herbs,' 2 Pet. i. 8. And 



454 THE PRAISE OF FERTILITY. [SeEMON LIIL 

then, for a proportionate reward, ' an entrance sliall be ministered unto us 
abundantly into the everlasting kingdom of our Saviour Christ,' ver. 11. 
Blessed is he that brings forth herbs, many herbs ; and, lastly, such as are — 

4. ' Meet for them by whom he is dressed.' The word hj luhom may as 
weU be translated for xvhom, hi oZg jiuoysTrai. Two instructions are here 
necessarily offered us : — (1.) By whom this goodness comes; (2.) For whom 
it must be intended. 

(1.) By whom it is dressed. God is the husbandman that dresseth this 
ground, and causeth in it fertility. It was the Pelagian error, A Deo habe- 
mus quod homines sumus, d nobis ipsis autem quod justi sumus* — We are 
beholden to God that we are men, to ourselves that we are good men. But 
the contrary is here evident. God doth not only make the ground, but he 
makes the ground fruitful : he rains upon it, he dresseth it, he blesseth it. 
Christ said not. Sine me 2'>ciruni potestis facer e, sed sine me nihil. 'Without 
me can ye do nothing,' saith our Saviour, John xv. 5, and to the best men, 
even the apostles ; not a little, but nothing. If God had only made 
thee a man, and thou made thyself a good man, then is thy work greater 
than God's work. For, melius est justuvi esse, quam hominem esse,^ — our 
mere being is not so happy as our better being. No ; this text convinceth 
that lie. For, according to that distinction of grace, here is gratia operans, 
God begins the work ; he makes the ground good, sanctifies the person. 
Here is gratia co-operans, God that begins, performs the work ; he raineth 
upon, he dresseth the heart, and so causeth it to produce herlDS. Here is 
gratia salvans, whereby he crowneth our will and work in the day of our 
Lord Jesus. ' It receiveth blessing from God.' So — 

' Qui viret in foliis, venit Ji radicibus liumor.' 

The sap of grace which appears green and flourishing in the branches and 
fruit, comes from the root. Now in all this Deus non necessitat, sed fadlitat, 
— God induceth the good to good by alacrity, not enforceth against their 
wills. Quoniam probitate coada, gloria nidla venit ;% for God doth not 
work upon us as upon blocks and stones, in all and every respect passive ; 
but converts our wills to will our own conversion. Qui fecit te sine te, non 
justificabii te sine te. Fecit nescientem, justifcat volentem,^ — He that made 
thee without thyself, will not justify thee without thyself; without thy merit 
indeed, not without thine act. He created thee when thou knewest it not, 
he doth justify thee with the consent of thy own will. Let this considera- 
tion lay us all prostrate before the footstool of God, kissing the feet of his 
mercy, who is the 'beginner and finisher of our faith,' Heb. v. 23; who 
hath made the ground good, and increased the number of herbs with his 
holy dews from heaven, dressed it with his graces, and promised to reward 
it with his blessings. 

(2.) Thus by tvhom; now /or whom. 

Meet for them who dressed it. And is it possible that man should produce 
herbs meet for the acceptation of God % Hath he not pure eyes, which see 
uncleanness and imperfection in all our works % Is there any man so happy 
as to be justified in his sight % No ; but it pleaseth him to look upon our 
works in the crystal glass, Christ ; and because they are the effects of a true 
faith in him, to esteem them meet. St Peter saith, ' This is thankworthy, if 
a man for conscience toward God endure grief, suffering wi-ongfiilly,' 1 Pet. 
ii. 19. Do even our sufferings then merit ? ToDro yao yf^iiii even this is 
grace. ' To you it is given, not only to believe in him, but even to suffer 

* Aug. Tract. 81 in Job. f Aug. % Prud. § Aug. 



HjEB. VI. 7.] THE PRAISE OF FERTILITY. 455 

for his sake.' Tixis was none of yours, but given you. And when you have 
suffered, yet you must truly, with Paul, reckon that ' the afflictions of this 
present world are not worthy of that high inestimable weight of glory,' Eom. 
viii. 18. There are no works acceptable, quce 'prcecedunt jiistificandum, sed 
quce sequuntur justijicatum, — which go before justification, but these that fol- 
low it, AH of us, as Luther was wont to say, have naturally a Pope bred in 
our bellies ; a mountebank opinion of our own worth. Narcissus-hke, we 
dote upon our own forms, and think our works acceptable enough to God, 
If we have prayed, relieved, believed the history of the gospel, or attentively 
heard the word, these are works meet for God. The monk had but one hole 
in his cell, and though it was in the top, upward to heaven, yet the devil 
made a shift to creep in there. The serpent thrusts in his head often in 
some crack of our good works. Luther paradoxically : Omnium injusti- 
tiarum fere sola causa justitia, — Almost the only cause of all unrighteous- 
ness is a too well-conceited righteousness. We are easily induced to think 
ourselves, every one, as Simon Magus, ' some great man,' Acts viii, 9, There 
must be a dejection of this thought, an annihilation of our own worth, that 
we can do nothing meet for God, or worthy his just acceptance. For sordet 
in distinction e judicis, quodfulget in opinione operantis, — That is often foul 
in the sentence of the judge which shines in the imagination of him that 
doth it. 

But as physicians say, no man dies of an ague, or without it ; so seldom 
any soul dies of pride, or without pride : not mere of pride, for though that 
sickness were enough to kill it, yet it is ever accompanied with some other 
disease and vicious wickedness ; nor without it, for it is so inherent unto 
man's nature, that pride, if it doth not provoke, yet at least holds the door 
whiles any iniquity is doing. Hence flow so many errors, and factions, and 
.singularities. 

For as in the body, a raw stomach makes a rheumatic head, and a rheu- 
matic head a raw stomach : so in the soul, an indigested conceit of some 
good thing in us makes the head run of some rheumatic opinion or mad fac- 
tious singularity ; and this petulant rheum in the brain keeps the conscience 
raw still, that the physic of repentance, or good diet of peaceable obedience, 
cannot help it. Let us correct these exorbitant and superfluous conceits, 
which are like proud flesh upon us, and know we are able to do nothing of 
ourselves, but God is fain to put even good thoughts in us. And if we do 
good from him, how good soever it be as from him, yet running through us, 
it gets some pollution. 

Neither let us run into the contrary error, as if in a stupid wilfuluess, what 
good soever we did, we could not hope that God in Jesus Christ would accept 
it. There is a threshold of despair below to stumble at, as well as a post of 
high presumption to break our heads at. There is al^ase dejection, a sordid 
humility. Barcena the Jesuit told another of his order, that when the devil 
appeared to him one night, out of his profound humility he rose up to meet 
him, and prayed him to sit down in his chair, for he was more worthy to 
sit there than he. This did appear a strange kind of dejcctedness. Surely, 
I think, a man should by God's word and warrant take comfort in his well- 
doing, £^d be cheered in the testimony which a good conscience, on good 
cause, beareth to him. So David heartened himself against all the malicious 
slanders of his enemies : ' Lord, thou knowest my innocence.' Good works 
are the necessary and inseparable efi"ects of a true faith. We are by nature 
all dead in sin, and by sin concluded under death. Our Saviour bore for us 
this death, and by his passion freed us from eternal damnation. It was not 



456 THE PRAISE OF FERTILITY. [SeRMON LIIL 

enough to scape hell, how shall we get to heaven? Lo, we are clothed with 
the garment of his righteousness, hung with the jewels of his merits. So 
not only hell is escaped by his sufferings, but heaven got by his doings. 
Why should we then work 1 What need our gardens stand so full of herbs ? 
Good reason. Shall God do so much for us, and shall we do nothing for 
him, for ourselves 1 If the lord of a forest gives me a tree, it is fit I should 
be at the cost to cut it down and bring it home, if I will have it. I cannot 
say that I deserved the tree, it was another's gift ; but my labours must 
lead me to enjoy that which was freely given me. Neither can the conscience 
have assurance of eternal life, so frankly bestowed in Christ, without a good 
conversation. Faith doth justify, and works do testify that we are justified. 
In a clock, the finger of the dial makes not the clock to go, but the clock 
it ; yet the finger without shews how the clock goes within. Our external 
obedience is caused by our inward faith ; but that doth manifest how truly 
the clock of our faith goes. As a man's corporal actions of sleeping, eating, 
digesting, walking, declare his recovery from sickness, and present health ; 
so his life witnesseth by infallible symptoms that the disease and death of 
sin is mortified in him, and that he hath taken certain hold of eternal life. 
It is meet, then, that we should do good works ; but all our works are made 
meet and worthy in him that bought us. I wUl conclude, then, with that 
anthem, made by a sweet singer in our Israel : Fendemus ct te, credimus in 
te, tendimus ad te, non nisi per te, optime Christe. Amen. 



A CONTEMPLATION OF THE HEEBS. 



For the earth which drinketh in the rain that cometh oft upon it, and hrinj- 
eth forth herbs meet for them hy tvhom it is dressed, receiveth blessing 
from God. — Heb. VI. 7. 

That the herbs of our graces may be meet for the dresser, — contentful to 
God, who hath planted, watered, husbanded the garden of our hearts, — we 
will require in them four virtues: — 1, Odour; 2. Taste; 3. Ornament; 
4. Medicinal virtue. 

1. That they have a good odour. God is delighted with the smell of our 
graces : ' My beloved is gone down into his garden, to the beds of spices, 
to feed in the gardens, and to gather lilies,' Cant. vi. 2. The virtues of 
Christ are thus principally pleasant ; and all our herbs only smell sweetly 
in his garden : ' Because of the savour of thy good ointments, thy name is 
as ointment poured forth, therefore do the virgins love thee,' Cant. i. 3. 
This savour is sweetly acceptable in the nostrils of God : ' All thy garments 
smell of myrrh, aloes, and cassia,' Ps. xlv. 8. It is his righteousness that 
gives all our herbs a good odour ; and in him it pleaseth God to judge our 
works sweet. When Noah had built an altar, and sacrificed burnt-offerings 
on it, ' the Lord smelled a sweet savour, and said, I will not again curse the 
ground for man's sake,' Gen. viii. 21. Myrrh and frankincense were two of 
the oblations which the wise men offered to Christ being an infant, Matt. IL 

' Trea reges, regum Regi tria dona tulerunt ; 

Myrrham homiui, uncto aurum, thiira dedere Dec. 
Tu tria fac itidem doues pia luunera Cliristo, 

Muneribus gratus si cupis esse tuis. 
Pro myrrha laerymas, pro auro cor porrige purum, 

Pro thure, ex humili pectore funde preces ; ' — ' 

* Three kings to the great King three offerings bring. 
Incense for God, myrrh for man, gold for king. 
Thy incense be the hands a white soul rears ; * 
For gold give a pure heart, for myrrh drop tears.' 

The way to make our herbs smell sweetly is first to purge our garden of 
weeds. For if sin be fostered in our hearts, all our works will be abomi- 

* Referring to the apostolic precept, ' lifting; up holy hands,' 1 Tim. ii. 8. — Ed. 



458 A CONTEMPLATION OF THE HERBS. [SeKMON LIV. 

nated. God heareth not the prayers of tlie wicked : ' If ye will walk con- 
trary to me,' saith. the Lord, ' I will bring your sanctuaries unto desolation, 
and I wUl not smell the savour of your sweet odours,' Lev. xxvi. 3 1 . But being 
adopted by grace in Christ, and sanctified to holiness, our good works smell 
sweetly : ' I have received of Epaphroditus the things which were sent from 
you, an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God,' 
Phil. iv. 18. It seems God liighly esteems the herb charity in our gardens. 
He that serveth the Lord shall smell as Lebanon : ' He shall grow as the 
vine, and his scent shall be as the wine of Lebanon,' Hos, xiv. 6, 7. 

Man is naturally delighted with pleasant savours, and abhors noisome 
and stinking smells. But our God hath purer nostrils, and cannot abide the 
polluted heaps of iniquities. The idle man is a standing pit, and hath an 
ill-savoured smell, an ill-favoured sight. The drunkard is like a bog, a fog, 
a fen of evil vapours ; God cannot abide him. Your covetous wretch is like 
a dunghill ; there is nothing but rottenness and infection in him. Omnis 
malitia eructat fumum, — AU wickedness belcheth forth an evil savour. 
Wonder you, if God refuse to dwell with the usurer, swearer, idolater, adul- 
terer ? There is a poison of lust, a leprosy of putrefaction in them ; no 
carrion is so odious to man as man's impieties are to God. Yea, the very 
oblations of defiled hands stink in his presence : ' He that sacrificeth a lamb 
is as if he cut oif a dog's neck,' &c., Isa. Ixvi. 3. As if assafcetida was the 
only plant of their gardens. But good herbs give a double savour — one out- 
ward to man, another inward to God. The sweet smoke of a holy sacrifice, 
like a subtle air, riseth up to heaven ; and is with God before man sees or 
smeUs it. It also cheers the hearts of Christians to behold Christian works. 
Eeverence to the word, hallomng the Sabbaths, relieving the poor, deeds of 
mercy, pity, piety, give a delightful scent ; solacing the souls of the saints, 
and pleasing him that made them both men and saints. Therefore, ' Hearken 
unto me, ye holy children, and bud forth as a rose growing by the brook of 
the field. Give ye a sweet savour, as frankincense, and flourish as a lily, 
send forth a smell, sing a song of praise, and bless the Lord in all his works,' 
Ecclus. xxxix. 13. 

2. That they taste well. Many a flower hath a sweet smell, but not so 
wholesome a taste. Your Pharisaical prayers and alms smelt sweetly in the 
vulgar nostrils ; taste them, and they were but rue, or rather wormwood. 
When the Pharisee saw the publican in the lower part of the temple, stand- 
ing, as it were, in the belfry, he could cry, Foh this publican ! But when 
they were both tasted by his palate that could judge, the publican hath an 
herb in his bosom, and the Pharisee but a gay, gorgeous, stinking weed. The 
herbs that the passover was eaten with were sour ; yet they were enjoined 
with sweet bread. Sour they might be, but they were wholesome. Herbs 
have not only their savour, but their nutriment : ' He causeth the grass to 
grow for the cattle, and herb for the service of man, that he may bring food 
out of the earth,' Ps. civ. 14. Herbs then are food, and have an alimental 
\drtue. So we may both with the herbs of charity feed men's bodies, and 
with the herbs of piety feed their souls. A good life is a good salad ; and 
in the second place to precepts are usefully necessary good examples. The 
blood of martyrs is said to have nourished the church. The patience of the 
saints, in the hottest extremity of their afilictions, even when the flames of 
death have clipped them in their arms, have been no less than a kindly nour- 
ishment to many men's faith. It is expounded by a universal consent of 
divines that one of those three feedings, which Christ imposed on Peter, is 
Pasce exemplo : Let thy life feed them. Blessed gardens, that yield herbs, like 



HeB. VI. 7.] A CONTEMPLATION OF THE HERBS. 459 

Jotliam's vine, that ' cheer the heart both of God and man,' Judges ix. 1 3. 
The poets feigned that nectar and ambrosia were the food of their gods : — 

' Jupiter ambrosia satiir est, est nectare plenus.' 

But the true God's diet is the virtues of his saints, ■wherewith he promiseth 
to sup when he comes into their hearts. Rev. iii. 20. Faith, love, patience, 
meekness, honesty, these dishes are his dainties. 

If thou wouldest make Christ good cheer in the parlour of thy conscience, 
bring him the herbs of obedience. Do not say, I would have laeen as kind 
and liberal to my Saviour as the best, had I lived in those days when he 
blessed the world with his bodily presence ; but now I may say with Mary 
Magdalene, ' They have taken away the Lord, and I know not where to find 
him.' Damn not thyself with excuses. Wheresoever his church is, there is 
he : exercise thy piety. Wheresoever his membei's are, there is he : ex- 
ercise thy charity. Thou art very niggardly if thou wilt not afford him 
a salad, a dinner of herbs. Yet, saith tSolomon, ' A dinner of green herbs 
with love, is better than a fat ox with hatred.' 

3. That they be fit to adorn. Herbs and flowers have not only their use 
in pleasing the nostrils and the palate, but the eye also. They give delight 
to aU those three senses. Good works are the beauty of a house, an'd a 
better sight than fresh herbs strewed in the windows. The chamber where 
Christ would eat his passover was trimmed ; and the palace of our princely 
Solomon 'is paved with love of the daughters of Jerusalem,' Cant. iii. 10. 

There is no ornature in the world like good deeds ; no hanging of tapestry 
ov arras comes near it. A stately building where an idolater dwells is but a 
gaudy coat to a Sodom-apple. When you see an oppressor raising a great 
house from the ruins of many less, depopulating a country to make up one 
family, building his parlours with extortion, and cementing his walls with 
the mortar of blood, you say. There is a foul Minotaur in a fair labyrinth. 
Be a man dead, it is a foolish hope to rear immortality with a few senseless 
stones. Perhaps the passenger will be hereby occasioned to comment upon 
his bad life, and to discourse to his company the long enumeration of such 
a man's vices. So a perpetual succession of infamy answers his gay sepulchre ; 
and it had been better for him to have been utterly inglorious than inex- 
cusably infamous. The best report that can be drawn from him is but this : 
Here lies a fair tomb, and a foul carcase in it. 

These things do neither honest a man living, nor honour him dead. Good 
works are the best ornaments, the most lasting monuments. They become the 
house wherein thy soul dwelleth, whiles it dwells there ; and bless thy memory, 
when those two are parted. A good life is man's best monument, and that epi- 
taph shall last as if it were written with a pen of iron and claw of a diamond, 
which is made up of virtuous actions. Good herbs beautify more than dead 
stones. Wheresoever thou shalt be buried, obscurity shaU not swallow thee. 
Every good heart that knew thee is thy tomb ; and every tongue writes happy 
epitaphs on thy memorial. Thus height up your souls ^vith a treasure of good 
works. Let your herbs smell sweetly, let them taste cheerfully, let them adorn 
beauteously. So God's palate, his nostrils, his sight, shall be well pleased. 

4. That they be medicinable, and serve not only as antidotes to prevent, 
but as medicaments to cure the soul's infirmities. The poor man's physic 
lies in liis garden ; the good soul can fetch an herb from his heart, of God's 
planting there, that can help him. Pliny writes of a certain herb, which he 
calls thelygomim ; we in English, *The grace of God.' A happy herb, and 
worthy to stand in the first place, as chief of the garden. For it is the prin- 



460 A CONTEMPLATION OF THE HERBS, [SeRMON LIV, 

cipal, and, as it were, tlie genus of all tlie rest. We may say of it, as some 
write of the carduus henedictus, or holy thistle, that it is herba omni morba, 
— an herb of such virtue that it can cure all diseases. This may heal a man 
who is otherwise mdlis viedicabilis herbis. Wretched men, tliat are without 
this herb, the grace of God, in their gardens ! 

Hl/ssop, and Humility/. — Is a man tempted to pride, — and that is a saucy 
sin, ever busy among good works, like a Judas among the apostles, — let 
him look into his garden for hyssop, humility of spirit. Of which herb it is 
written : — 

* Est humilis, petrseque suis radicibus hseret.' 

Let him be taught by this herb to annihilate his own worth, and to cleave 
to the Rock whereout he grows, and whereof he is upholden, Jesus Christ, 
Or let him produce the camomile, which smells the sweeter the more it is 
trodden on. Humility is a gracious herb, and allays the wrath of God ; 
whereas pride provokes it. It is recorded of an English king, Edward the 
First, that being exceeding angry with a servant of his, in the sport of hawk- 
ing, he threatened him sharply. The gentleman answered, It was well there 
was a river between them. Hereat the king, more incensed, spurred his 
horse into the depth of the river, not without extreme danger of his life, the 
water being deep, and the banks too steep and high for his ascending. Yet 
at last recovering land, with his sword drawn, he pursues the servant, who 
rode as fast from him. But finding himself too ill-horsed to outride the 
angry king, he reined, lighted, and on his knees exposed his neck to the blow 
of the king's sword. The king no sooner saw this but he puts up his sword, 
and would not touch him. A dangerous water could not withhold him from 
violence ; yet his servant's submission did soon pacify him. Whiles man 
flies stubbornly from God, he that ' rides upon the wings of the wind ' posts 
after him with the sword of vengeance drawn. But Avhen dust and ashes 
humbles himself, and stands to his mercy, the wrath of God is soon ap- 
peased. 

This camomile or hyssop grows very low. Humbleness roots downward, 
yet no herb hath so high branches. We say, that proud men have high 
minds : they have not ; for their minds only aspire to some earthly honours, 
which are but low shrubs indeed. The humble man aspires to heaven, and 
to be great in the eternal King's favour ; and this is the true, but good 
height of mind. His desires have a high aim, though their dwelling be in 
the vale of a humble heart. There are engines that raise water to fall, that 
it may rise the higher. A lowly heart, by abasing itself in the sight of God 
and men, doth mount all the other graces of the soul as high as heaven, and 
the eye of mercy accepts them. Pride is a stinking weed ; and though it be 
gay and garish, is but like the horse-flower. In the field, it is of glorious 
show : crop it, and you cannot endure the savour. At the best, the proud 
man is but like the bird of paradise or the ostrich : his feathers are more 
worth than his body. Let not thy garden be without this herb humility. 
It may be least respected with men, and among other herbs overlooked, but 
most acceptable to God. Respexit humilitatem ancillce suce, sings the virgin 
Mary, — ' He bad regard to the lowliness of his handmaiden.' It shall not 
want a good remembrance, a good recompense. For the last, the least, and 
the lowest, may come to be the first, the greatest, and the highest. This is 
a necessary herb. 

It'iUapathum ; the herb Patience. — Is a man, through multitudes of 
troubles, almost wrought to impatience, and to repine at the providence of 



HeB. VI. 7.] A CONTEMPLATION OF THE HERBS, 461 

God, that disposeth no more ease 1 Let him fetch an herb out of the garden 
to cure this malady : hulapathum, the herb patience. The adamant serves 
not for all seas ; but patience is good for all estates. God's purpose cannot 
be eluded with impatience, and man under his hand is like a bird in a net : 
the more he struggles, the faster he is. Impatience regards not the highest, 
but secondary causes; and so bites the stone instead of the thrower. If our 
inferior strike iis, we treble revenge. If an equal, we requite it. If a su- 
perior, we repine not ; or if we mutter, yet not utter our discontent. Think 
whose hand strikes : it is God's, whether by a pleurisy, or a fever, or a 
sword, or whatever other instrument. The blow was his, whatsoever was 
the weapon. And this wound will not be cured, unless by applying the herb 
patience. 

The good man hath such a hand over fortune, knowing who guides and 
disposeth all events, that no miseries, though they be sudden as well as 
sharp, can unheart him. If he must die, he goes breast to breast with vir- 
tue. If his life must tarry a further succession of miseries, he makes absent 
joys present; wants, plentitudes; and beguiles calamity, as good company 
does the way, by patience. ' A certain man drew a bow at a venture, and 
smote the king of Israel between the joints of the harness,' 1 Kings xxii. 34. 
The man shot at random, or, as the Hebrew hath it, ' in his simplicity ;' but 
God directed the arrow to strike Ahab. So David spake of Shimei : ' Let 
him alone, and let him curse ; for the Lord hath bidden him. It may be that 
the Lord will look on mine affliction, and requite me good for his cursing this 
day,' 2 Sam. xvi. IL Consider we not so much how unjust man is that giveth 
the wrong, as how just God is that guideth it. Non venit sine merito, quia 
Deus est Justus : nee erit sine commodo, quia Deus est bonus, — It comes not 
without our desert, for God is just : nor shall be without our profit, for God 
is merciful. God hath an herb which he often puts into his children's salad, 
that is rue : and man's herb, wherewith he eats it, must be lapathum, pa- 
tience. 

This rue is affliction, which hath a profitable effect in those tliat quietly 
digest it. Of all the herbs in the garden, only rue is the herb of grace. 
How much virtue is wrought in the soul by this bitter plant ! It is held 
by some a sickness : it is rather physic, a sharp and short medicine, that 
bringeth with it much and long health. This, if they will needs have it a 
sickness, may be compared to the ague. The ague shakes a man worse than 
another disease that is mortal. At last it gives him a kind farewell, and 
says, ' I have purged thy choler, and made thee healtliful, by consuming and 
spending out that humour which Avould have endangered thy life.' Afflic- 
tion in the taste is often more bitter than a judgment that kills outright ; 
but at last it tells the soul, ' I have purged away thy foulness, wrought out 
thy lusts, and left thee a sound man.' So the good physician procureth to 
his patient a gentle ague, that he may cure him of a more dangerous disease : 
Ut curet spasmum, j^'oairat fehrim. Christ, our best Physician, deals a 
little roughly with us, that he may set us straight. And howsoever the fever 
of affliction disquiet us a while, we shall sing in the conclusion with the 
Psalmist, ' It is good for me that I have been afflicted, that I might learn 
thy statutes,' Ps. cxix. 71. 

Sa^pefacit Deus opus quod non estsuum; ui facial optis quod est suum, — 
God by a work, that is none of his, effecteth a work in us that is his. He 
molests us with vexations, as he did Job, — which is Satan's work immedi- 
ately, not his, — that thereby he might bring us to patience and obedience, 
which is his work immediately and wholly, not Satan's. ' So we are chas- 



462 A CONTEMPLATION OP THE HEEBS, [SeRMON LIV. 

tened of the Lord, tliat we miglat not be condemned with the world,' 1 Cor. 
xi. 32. 

Bees are drowned in honey, but live in vinegar;* and good men grow the 
better aflSected the more they are afflicted. The poor man for his ague goes 
to his garden, and plucks up thyme. The remedy for this spiritual fever is 
true, but sensible patience. Men should feel God's strokes, and so bear 
them. It is dispraisable either to be senseless or fenceless ; not to know we 
are stricken, or not to take the blows on the target of patience. 

Many can lament the effects, but not the cause, and sorrow that God 
grieves them, not that they grieve God. They are angry with heaven for 
being angry with them. They with heaven for justice, that is angry with 
them for injustice. But moei'eamus, quod mereamur 2yoenam, — let not the 
punishment, but the cause of it, make thy soul sorrowful. Know thou art 
whijjped for thy faults, and apply to the prints the herb patience. 

Heari's-ease, and /Spiritual Joy. — -Doth sorrow and anguish cast down a 
man's heart, and may he complain that his ' soul is disquieted within him ?' 
Ps, xlii. Let him fetch an herb out of this garden, called heart's-ease ; an 
inward joy which the Holy Ghost worketh in him. Though all ' the days 
of the afflicted be evil, yet a merry heart is a continual feast,' Prov. xvi 5. 
This is heaven upon earth : ' Peace of conscience, and joy of the Holy Ghost,' 
Rom. xiv. 1 7. His conscience is assured of peace with God, of reconciliation 
in the blood of Jesus, and that his soul is wrapped up in the bundle of life. 

This may be well called heart's-ease : it is a holy, a happy herb to comfort 
the spirits. When worldly joys, either, like Rachel's children, are not, or, 
like EU's, are rebellious, there is heart's-ease in this garden, that shall cheer 
him against all sorrows — certainty of God's favour. Let the world frown, 
and all things in it run cross to the grain of our minds ; yet ' with thee, 
Lord, is mercy, and plentiful redemption.' And, if nobody else, yet ' God 
will be still good to Israel, even to those that are of a pure heart,' Ps. 
Ixxiii. 1. Those which we call penal evils, are either past, present, or to come; 
and they cause in the soul, sorrow, pain, fear. Evils past, sorrow ; present, 
pain; future, fear. Here is heart's-ease for all these. Miseries past are 
solaced, because God hath turned them to our good, and we are made 
the better by once being worse. Miseries present find mitigation ; and the 
infinite comfort that is with us, within us, sweetens the bitterness that is 
without us. Miseries future are to us contingent ; they are uncertain, but 
our strength is certain: God. Novi in quern credidi, — 'I know whom I 
have trusted.' Here is abundant ease to the heart. 

Balsamum, or Faith. — Hath the heart got a green wound by committing 
some offence against God 1 for actual iniquity makes a gash in the soul. 
The good man runs for halsamum, and stancheth the blood : faith in the 
promises of Jesus Christ. He knows there is ' balm at Gilead, and there are 
physicians there; and therefore the health of liis soul may easily be re- 
covered,' Jer. viii. 22. He is sure that if the blood of Christ be applied, it 
will soon stanch the blood of his conscience, and keep him from bleeding 
to death ; and that the wounds of his Saviour will cure the wounds of his 
soul. And though this virtual healing herb be in God's own garden, yet he 
hath a key to open it — prayer ; and a hand to take it out, and to lay it on his 
sores — faith. This is a sovereign herb ; and indeed so sovereign that there 
is no herb good to us without it. It may be called panaces; which 
physicians say is an herb for all manner of diseases, and is indeed the prin- 
cipal herb of grace ; for it adorns the soul with all the merits and righteous- 
ness of Jesus Christ. 



HeB. VI. 7.] A CONTEMPLATION OF THE HERBS. 463 

St JohrCs-wcyrt, or Charity. — Doth the world, through sweetness of gaiu, 
that comes a little too fast upon a man, begin to carry away his heart to 
covetousncss ? Let him look in this garden for the herb called St John's- 
ivort, charity and brotherly love. It is called St John's herb not uuproperly ; 
for he spent a whole epistle in commending to us this grace, and often incul- 
cated, * Little children, love one another.' And he further teacheth that 
this love must be actual : ' For he that hath this world's goods, and seeth 
his brother hath need, and shutteth up his bowels of compassion from him, 
how dwelleth the love of God in him?' 1 John iii. 17. He hath no such 
herb as St John's-wort in his garden. The good Christian considers that he 
hath the goods of this world to do good in this world ; and that his riches 
are caUed bona, goods, non quodfadant honum, sed U7ide faciat bonum* — 
not that they make him a good man, but give him means to do good to 
others. 

He learns a maxim of Christ from the world, which the world teacheth, 
but followeth not ; that is, to make sure as much wealth as he can : as it 
were madness to leave those goods behind him, which he may carry with 
him. This pohcy we all confess good ; but fail in the consecution. The 
world thinks that this assurance is got by purchasing great revenues, or by 
locking up gold in coffers. The Christian likes well to save what he can ; 
but he thinks this not the way to do it. He considers that the richest 
hoarder leaves all behind him, and carries nothing but a windmg-sheet to 
his grave. But he finds out this policy in the Scriptures, as David was re- 
solved of his doubt in the sanctuary, Ps. Ixxiii. : that what he charitably 
gives alive, he shall carry with him dead ; and so resolves to give much, 
that he may keep much. Therefore what he must lose by keeping, he wUl 
keep by losing; and so proves richer under ground than ere he was above it. 
The poor man's hand he sees to be Christ's treasury; there he hoards up, 
knowing it shall be surely kept, and safely returned him. His garden shall 
stand full with St John's-wort ; and charity is his herb to cure all the sores 
of covetousness. 

Penny-royal, and Content. — Doth poverty fasten her sharp teeth in a man's 
sides, and cannot all his good industry keep want from his family '? Let 
him come to this garden for a httle fenny-royal, content. This wiU teach 
him to think that God who feeds the ravens, and clothes the hlies, wall not 
suffer him to lack food and raiment. The birds of the aii' neither plough 
nor sow, yet he never sees them lie dead in his way for want of provision. 
They sleep, and smg, and flj^ and play, and lack not. He gathers hence 
infalUbly, that God wUl bless his honest endeavours ; and whiles he is sure 
of God's benediction, he thinks his penny-royal, his poor estate, rich. No 
man is so happy as to have all things ; and none so miserable as not to have 
some. He knows he hath some, and that of the best riches ; therefore resolveth 
to enjoy them, and want the rest with content. He that hath this herb in 
his garden, penny-royal, contentation of heart, be he never so poor, is very 
rich. 

Af/nus castus, and Continence. — Doth the rebellious flesh, upon a little in- 
dulgence, grow wanton ; and would concupiscence enkindle the fire of lust ? 
The good soul hath in this garden an herb called agnus castus, the chaste 
herb, and good store of lettuce, which physicians say cool this natm-al in- 
temperate heat. His agnns castus and lettuce are prayer and fasting. He 
knows that if this kind of devil get possession of the heart, it ' goes not out 
but by prayer and fasting.' It is fasting spittle that must kill that serpent, 

* Aug. 



464 A CONTEMPLATION OF THE HERBS. [SeEMON LIV. 

Mistress Venus dwells at tlie sign of the ivy-busli ; and where the beUy is 
made a barrel, stuffed with delicious meats and heating drinks, the con- 
cupiscence will be luxurious of turpitudes. Sine Cerere et Baccho friget 
Venus, — Venery will freeze, if wine and junkets do not make her a fire. 
Lust will starve, if flesh pampering shall not get her a stomach. Where 
there is thin diet and clean teeth, there will follow chastity. 

Barley-ivater, or Cool-anger. — Doth the heat of anger boil in a man's heart, 
and enrageth him to some violent and precipitate courses 1 Let him extract 
from this garden the juice of many cooling herbs ; and among the rest a 
■drink of barley-water : a tysan of meekness to cool this fire. He that hath 
proceeded to anger is a man ; he that hath not proceeded to sinful, harmful 
anger is a Christian. Irasci homijiis, injuriam non facere Christiani* 
The most loving man will chide his friend sweetly ; and he that doth not, 
' hates him in his heart.' Sic vigilet tolerantia, ut non dormiat discipUna.f 
But he will not be transported with anger, to the loss of his friends, of him- 
self. He considers that God is ' provoked every day, yet is long-suffering, 
and of great goodness.' He hears that others speak ill of him ; he judgeth 
not without certain knowledge. Knowing, he suffers not himself to be 
abused. It were silliness to believe all ; suUenness to believe none. The 
wrong done to God and a good conscience must move him. 

' Non patitur ludum fama, fides, oculus,' — 

A man's name, his faith, and his eye, must not be jested withal. Yet 
when he is most angry he recollects himself, and claps upon his head a 
tysan of meekness. 

Parsley, or Frugality. — Declines a man's estate in this world, as if his hand 
had scattered too lavishly, there is an herb in this garden ; let him for a 
while feed on it — parsley, parsimony. Hereon he will abridge himself of 
some superfluities ; and remember that moderate fare is better than a whole 
coUege of physicians. He wiU wear good clothes, and never better, knowing 
there is no degree beyond decency. It was for Pompey to wear as rich a 
scarf about his leg as other princes wore on their heads. But the frugal 
man can clothe himself all over decently with half the cost that one of our 
gallant Pompeys caseth his leg. He that would not want long, let him 
practise to want somewhat before he extremely needs. I have read of an 
English martyr, that being put into a prison at Canterbury, tried (when she 
had liberty of better fare) to live on a spare diet, as preparing and pre- 
arming herself with ability to brook it when necessity should put her to it. J 
Frugality puts but three lingers into the purse at once : prodigality scatters 
it by heaps and handfuls. It is reported that Caesar's host lived a long time 
at Dyrrhachium with coleworts, whereof arose the proverb, Lajysana vivere, 
to live sparingly. That stock lasts that is neither hoarded miserably nor 
dealt out indiscreetly. We sow the furrow, not by the sack, but by the 
handful. The Avise man knows it is better looking through a poor lattice- 
window than through an iron gate ; and though he will lend what he may, 
he will not borrow till he must needs. 

Liver-ivort, or Peaceable Love. — Is a man sick in his liver by accession of 
some distemperature 1 Doth his charity and love to some neighbours, for their 
mahgnancy against him, fail and faint in his heart ? For they say, Cogit 
amare jecur. I stand not here on the distinction betwixt amare and dili- 
gere. Then let him step to this garden for some jecur aria ; we call it liver- 
wort. He asks of his heart for his old love, his wonted amity. If his 
* Jerom, f Aug. J Martyrol. 



HeB. VI. 7.] A CONTEMPLATION OF THE HERBS. 4G5 

reason answer that the persecutions of such and such calumnies have fled 
her into another country, he is not at quiet tUl affection fetch it home again. 
He thinks that night he sleeps without charity in his bosom, his pillow ia 
harder than Jacob's was at Bethel, Gen. xxviiL If carnal respects can draw 
him to love his friend for his profit, or his kinsman for blood, he will much 
more love a Christian for his Father's sake, for his own sake. 

There is a story (nothing worth but for the moral) of a great king, that 
married his daughter to a poor gentleman that loved her. But his grant 
had a condition annexed to it, that whensoever the gentleman's left side 
looked black, or he lost his wedding-ring, he should not only lose his wife, 
but his life. One day, pursuing his sports, he fell into a quarrel, where at 
once he received a bruise on his left breast, and lost his ring in the scuffling. 
The tumult over, he perceived the danger whereinto his own heedlessness 
had brought him, and in bitterness of soul shed many tears. In his sorrow 
he spied a book, which opening, he found therein his ring again, and the 
first words he read were a medicine for a bruised side. It directed him 
three herbs, whereof a plaster applied should not fail to heal him. He did 
so : was cured, was secured. 

The apphcation is this : The great King of heaven marries to man, poor 
man, his own daughter, mercy and everlasting kindness ; but threatens him 
that his side must not look black, his heart must not be polluted with 
spiritual adulteries, nor must he lose his wedding-ring, love to God and his 
saints, lest he forfeit both God's mercy and his own salvation. Man, in the 
pursuit of worldly affairs, quarrels with his neighbours, and scuffles with 
contention. So his heart takes a bruise, and looks black with hatred ; and 
charity, his wedding-ring, is lost in these wilful turbulencies and vexations. 
What should he do but mourn 1 Lo, God in his goodness directs him to a 
book, the holy Gospel. There the Spirit helps him to his ring again, his 
former love; and to heal his bruise, prescribes him three herbs : 

First, rue, or herb of grace, which is repentance : this teacheth him to 
sorrow for his strife and emulation, and purgeth away the bruised blood. 

The second is the flower de luce, thankfulness : he considers how infinitely 
God hath loved him ; therefore he must needs love God, and in him his. 
Beatus qui amat te, et amicuvi in te, et inimicum propter te. He knows it 
impossible to love him he hath not seen, and to hate his image which he 
hath seen. 

The third, camomile, which will grow the faster for injuries. Many 
wrongs hereafter shall not put him out of charity. A good plaster of these 
herbs will draw his bosom white again; and when it is so, let him use 
jecuraria, Uver-wort, a continual application of love to his heart : that he, 
keeping his ruig of faith sure from losing, and his breast from the self- 
procured blows of contention, he may hold also his wife for ever, that beauti- 
ful daughter of the King, God's eternal mercy. 

Lily, or Pureness of Heart. — Doth a man perceive his heart a little be- 
gilded with ostentation, and desires he to seem better than he is ? And 
how easily is man won to answer his commenders' speculation ? Let him 
fetch the lily, pureness of heart, which is an herb of grace, growing in the 
humble valley of a meek spirit, yet is white and lovely. He knows God 
can unmask the vizarded face, and turn the inside outward. If a man be a 
Herod within and a John without, a wicked politician in a ruff of i^recisian 
Bet, God can distinguish him. There are too many of these, that stand up 
in the fabric Uke pyramids : it were better for us, for themselves, if they 
were but good honest pillars. Plain-dealing is a good plain-song, and makes 

VOL. II. 2 G 



4G6 A CONTEMPLATION OP THE HEEBS. [SeRMON LIV. 

l)etter music than a forced squeaking treble, that troubles us all with novel- 
ties. Shallow honesty is more commendable than the profound quicksands 
of subtlety; and one leaf of the plane-tree is better than many handfuls of 
the pricking holly. ' They search out iniquities; they accomplish a diligent 
search : both the inward thought of every one of them, and the heart, i& 
deep,' Ps. Ixiv. 6. But when God shall wound them with his arrow, ' they 
shall make their tongue fall upon themselves.' Such a man's own wit shall 
snare him, and he shall sing, or rather sigh, Ingenio 'perii. They are glad of 
Christ's cross; not to suffer for it, but to enjoy plenitude of riches by it; and 
so, like many in great funerals, rejoice to be mourners, that they may get some 
of the blacks. Put them to no charges, and they will make you believe they 
are strongly, strangely religious. But ' shall we offer burnt-sacrifices to the 
Lord our God of that which cost us nothing 1' 2 Sam. xxiv. 24. Christ com- 
pares this man to ' a painted sepulchre.' Sepiilchrum quasi semi-pulchruni, 
saith one. Extra nitidum, intus foetidiim. But let them be the men they 
seem, and not nettles in the midst of a rose-cake. The good great man, 
though he be able securely to do much mischief, regards more the sin's 
indignity than his own indemnity. 

Enula campana, or Obedience. — Perhaps evil example hath suddenly, 
and without provided consideration, led a man into evil. Let him run to« 
this garden for enula campana. This herb is that Christ enjoined us ; 
' Search the Scriptures ;' add hereto the word of the Lord. This shall give 
decision of all doubts, and teach thee what path to fly, what way to take. 
It is written of tliis herb, Enula camjyajia reddit pjwcordia sana. It is 
true of our constant cleaving to the word, that it shall purge the heart of 
what corruption soever bad precedents have put into it. Of all the herbs 
in thy garden lose not this. Forego not the ' sword of the Spirit :' it is thy 
best weapon. 

Heart-wort, or Affiance in God's Promises. — It may be sorrow of heart for 
sin hath cast a man down, and he is swallowed up of too much heaviness. 
There is an herb to comfort him called heart-wort, affiance in the merciful 
promises of God, passed to him by word, oath, seal, scriptures, sacraments ; 
and therefore infallible. ' At what time soever, what sinner soever repents 
of what sin soever, God will put all his wickedness out of his remembrance.' 
He will not let that promise fall to the ground, but accomplisheth it with 
peace and joy : * Blessed are they that mourn, for they shall be comforted," 
Matt. V. 4. He believes that his wet seed-time shall have a glad harvest : 
* for they that sow in tears shall reap in joy,' Ps. cxxvi. 5, He persuades 
himself that the days of mourning will pass away, as the wind blows over 
the rain; and then ' God will wipe away all tears from his eyes,' Eev. vii. 17^ 
with the hand of mercy. This confidence in the midst of all sorrows is his 
heart-wort. 

Hyacinth, or following Christ. — Say that the Christian hath met with 
some gilded pill of corruption, some poisonous doctrine, yet plausible to flesh 
and blood- Let him search his garden for hyacmth, or solseqimt,m, turnsol ;. 
an herb that duly and obediently follows the sun. Do thou follow the Sun 
of righteousness, Mai. iv. 2, and let his bright beams guide thy course, who 
hath promised to teach all those that with a humble heart and earnest 
prayer seek it at his hands. Follow the Sun, and he will bring thee where 
he is, to heaven, at the right hand of his Father. Let no wandering planet 
err thee, but adhere to the Sun with a faithful imitation. 

Care-atvay. — If worldly troubles come too fast upon a man, he hath an 
herb called care-away. >Tot that he bequeathes himself to a supine negli- 



HeB. YI. 7.] A CONTEMPLATION OF THE HERBS. 4G7 

gence, as if God would fill his liouse with provision, while he sits and sings 
care away; but as he is free from idleness, so also from distrust. lie con- 
siders the ravens and lUies, and knows that the Lord is the ' preserver of 
men,' as well as of fowls ; that he respects man above those, and his own 
above other men. Therefore he throws all his cares upon God, as if they 
were too heavy a load for himself. Solicitous thoughtfulness can give him 
no hurt, but this herb care-away shall easily cure it. 

Holy Thistle, or Good Resolution. — Yield that he is pressed with injuries; 
as ' who will live godly in Christ, and shall not suffer persecution 1 ' He is 
oppressed by force or fraud, might or subtlety, and cannot help himself 
He hath a good herb in this garden, called carduus henedictus, holy thistle, a 
godly resolution, that through many miseries he must enter heaven. Ho 
rests himself on God, and rather wisheth his harmlessness should suffer than 
himself not to give passive and patient obedience to lawful authoritj^ 
' Our God whom we serve is able to deliver us from the burning fiery fur- 
nace, and he will deliver us out of thine hand, O king. But if not, be it 
known to thee, king, that we will not serve thy gods, nor worship thy 
golden image,' Dan. iii. 17. 

There are many other herbs in this garden : as if he be to deal with crafty 
adversaries, let him fetch some sage, honest policy, and such as may stand 
with an untrcnched conscience. For Christ gave us this allowance, to be 
' wise as serpents;' though withal a cohibition, that we be ' harmless as doves,' 
Matt. X. 1 6. If he be tempted to ebriety, he hath in this garden coleivorts, 
moderate abstinence. Matthiolus, on the preface of Dioscorides, notes such 
a natural enmity betwixt this herb and drunkenness, that if you plant cole- 
wort near to the roots of the vine, of itself it flieth from them. But I excuse 
myself. 

' Non ego cuncta meis amplecti versibus opto.' 

I would not leave nothing unsaid. Thus I have walked you through a 
sacred garden of many gracious herbs. I will stay you no longer than to 
hear your blessing. 

lY. * It receiveth blessing from God, The reward gives a happy conclu- 
sion to this good ground. So it pleaseth the Lord to accept our labours, 
that he will reward them ; not after our own merit, for that is not an atom, 
but after his own mercy, which exceeds heaven and earth. Receive this 
blessing with a thankful heart ; thou hast not earned it. It is objected that 
here it is said, their ' works are meet for God,' therefore deserve this bless- 
ing. And, Wisd. iii. 5, ' God proved them, and found them meet for himself,' 
as if they could stand God's trial. And Paul exhorts us to ' walk worthy of 
the vocation wherewith we are called,' Eph. iv. 1. I answer, Deus coronat 
dona sua, non menta nostra,* — God rewards his own works, not our worth. 
It is given, non meritis operantis, sed 7mseratione donantis, — not for the 
deserts of the doer, but for the mercy of the giver. Datur operatoribus, non 
pro operibus. Luke xii. 33, ' It is my Father's wall to give you a kingdom.' 

Do we good ? From whom is it ] Doth not God work in us to will and 
to do? Thou hast done well; be comforted, be not proud. It was God's 
work, not thine. Omnia merita Del dona sunt ; et ita homo propter ipsa 
magis J)eo debitor est, quani Deus hoviini,f — All our good works are God's 
gifts : and therefore man is more beholden to God for them, than God to 
man. If in this garden any good herb spring over the wall, and saucily 
challenge to itself a prerogative of merit, deal with it as the gardener with 
* Aug. + Bern. 



468 A CONTEMPLATION OF THE HERBS. [SeEMON LIV. 

superfluous brandies — prune it off. Or as Torquatus with his over-venturous 
son ; cut it short with the sword of the Spirit for daring beyond its commission. 
Our adversaries oppose this truth very violently, both in the schools and in 
the pulpits ; but come they to their deathbeds, to argue it between God and 
their own souls, then grace and grace alone, mercy and only mercy, Jesus 
and none but Jesus, 

And this even their great Bell-wether* is forced to acknowledge, P roister 
incertitiulinem proprice justitice, et periculum inanis glorice, tutissimum est 
fidudam totam in sola Dei misericordia et benignitate reponere. I will 
translate his words truly : ' By reason of the uncertainty of our own right- 
eousness, and the danger of vainglory, the safest course is to put our whole 
trust and confidence in the only favour and mercy of God.' But perhaps 
Bellarmine spoke this as a mere Jesuit; and now made palpable, he may be 
willing to recant and unsay it. 

This blessing then comes not for the ground's merit, but for the dresser's 
mercy. It is said, Gen. vi,, that God would destroy the world with a flood, 
' because the imaginations of man's heart were only evil continually,' And, 
Gen, Aoii., it is said that God will no more curse and destroy the ground for 
man's sake, ' because the imaginations of his heart are only evil from his 
youth.' The same reason that is alleged why God will not spare the world 
is also alleged why God will spare the world. 

It serves plentifully to demonstrate that not for man's merit, but for God's 
mercy, confusion is withholden, ' I am the Lord, I change not : therefore 
ye sons of Jacob are not consumed.' 

' It receiveth.' Such is the immense goodness of God that he will add grace 
to grace, and when he hath shewn mercy he will shew more mercy. As if he 
expected no other argument of future bounty but his former bounty. * Whom 
he did predestinate, them also he called ; and whom he called, them also he 
justified ; and whom he justified, them he also glorified,' Kom. viii. 30. Man 
is to be considered in a fourfold estate — confectionis, infectionis, refectionis, 
perfectionis. First, God made him happy ; without misery, without iniquity : 
' God hath made man upright ; but they have sought out many inventions/ 
Eccles. vii. 29. If a glorious heaven above him, a fruitful earth under him, 
serviceable creatures about him, could give him solace and felicity, he was 
not scanted. Here is man's first draught of God's bounty — his original 
state. Then man fell from holiness, and so from happiness, and lost the 
favour of the Creator with the good of the creature, that a general curse 
fell on the earth for his sake. Lo, now he lies weltering in his gore, who 
shall heal him, who shall revive him ? God promised him a Saviour, and 
kept his word. Look on his own only Son, hanging, bleeding, dying on an 
accursed cross. A Eedeemer is come ; what is man the better for it that 
hath no power to believe on him 1 Faith he hath none, but what God must 
put into him. Again, Lord, help ; let us receive yet a third mercy : make 
us believers, or we are never the better. We had as good have no Saviour 
as not to have him our Saviour ; and ours he cannot be unless the Lord 
make us his. Lastly, the Lord gives us faith : and so we shall receive a 
happiness by this believed Saviour, better than ever our first creation gave 
us — a kingdom, a kingdom of life, an eternal kingdom of life, that can 
never be taken from us. Thus we are still receivers, and God is the giver, 
*We receive blessing from God,' 

/ Blessing,' This word is of a great latitude. What good is there which 
will not be brought within this compass? This blessing hath a double 
* Bellar. de Justif., lib. v., cap. 7. 



HeB. VI. 7.J A CONTEMPLATIOIf OF THE HEEBS. 469 

extent. There is heatitudo vice, and beatitudo patrice : 1, A blessing of the 
way; and, 2. A blessing of the country; one of grace, the other of glory. 

1. The former is either outward or inward. 

(1.) Outward. 'I will abundantly bless her provision: I M-ill satisfy her 
poor with bread/ Ps. cxxxii. 15 : ' Blessed in the field, blessed in the city ; 
the fruits of thy body, of thy ground, of thy cattle, shall be blessed ; thy 
basket, thy store, thy going out and coming in, shall be blessed,' Deut. 
xxviii. 4. Which things do often come to the godly even on earth, and that 
in abundance. For as all have not riches that exceedingly love them, so 
many have them that do not much care for them. Wealth is like a woman 
— the more courted, the further off. 

(2.) Inward. The godly on earth is, as it were, in the suburbs of heaven, 
whose ' kingdom consists, not in meat and drink, but righteousness, peace of 
conscience, and joy of the Holy Ghost,' Eom. xiv. 17. Could his life be as 
fuU of sorrows as ever Lazarus was full of sores, yet he is blessed The sun- 
shine of mercy is still upon him, and the blessing of God makes him rich. 
Let the air thunder, and the earth quake, and hell roar, yet ' he that walketh 
uprightly, walketh surely,' Prov. x. 9. Qui vadit plane, vadit sane. I 
have read it storied of a young vii'gin, that at a great prince's hands had the 
choice of three vessels ; one whereof should be freely given her, even that 
she should choose. The first was a vessel of gold, richly wrought, and set 
with precious stones, and on it written, ' Who chooseth me shall have what 
he deserveth.' The second was of silver, superscribed thus, ' Who chooseth 
me shall have what nature desireth.' The third was of lead, whose motto 
was this, ' Who chooseth me shall have what God hath disposed.' The for- 
mer pleased her eye well, but not her understanding : it offered what she 
deserved. She knew that was just nothing; therefore refused it. The 
second considered, offered what nature desires. She thought that could be 
no sohd good, for nature desires such things as please the carnal lust. This 
she also refused. The third had a coarse outside, but the sentence pleased 
her well — offering what God had disposed. So she faithfully put herself 
upon God's ordinance, and chose that. This virgin is man's souL The 
golden vessel is the world's riches; contentful to an avarous eye. Too 
many choose this ; but, being opened, it was full of dead men's bones and a 
fool's bauble : to testify them fools which cleave to the world, and at last 
all their hopes shall be rewarded with a bauble. ^Neither is this all : 
though ' their inward thought be, that their houses shall continue for ever ; 
yet they shall be laid in the grave like sheep, and death shall feed on them,' 
Ps. xlix. 11, 14. The silver vessel is the lusts of the flesh, those fond and 
vain delights which concupiscence seeks. So saith the motto, ' It gives what 
nature desireth ; ' but corrupt nature affects nothing but what gives com- 
placency to the flesh. This vessel, opened, was fuU of wild-fire and an iron 
%vhip. God shall scourge the lustful here with the whip of judgments — 
diseases of body, infamy of name, overthrow of estate, vexation of conscience. 
And Satan shall hereafter burn them in wUd-fire, such flames as can never 
be quenched. The leaden vessel is, as the sense and sentence declare it, the 
blessing of God, The chooser of it shall have what God hath disposed for 
him. Blessed soul that makes this election ! for, opened, it was found full 
of gold and most precious jewels, every one more worth than a world — the 
immortal graces of Gods Spirit. 

The virgin chose this, and she was married to the king's son. Choose 
this vessel, O my soul, and Jesus Christ, the King of heaven, shall marry thee. 
No matter though it seems lead without, and gUster not with earthly 



470 A CONTEMPLATION OF THE HERBS. [SeRMON LIV. 

vanities, it is rich within ; the wealth thereof cannot be valued, though all 
the arithmeticians of the world go about to sum it, ' There be many that 
say, AVho will shew us any good? Lord, lift thou up the light of thy 
countenance upon us,' Ps. iv. G. 

2. This blessing hath yet a further extent, to the blessedness of our 
country : when we shall hear, ' Come, ye blessed of my Father, inherit the 
kingdom prepared for you from the foundation of the world,' Matt. xxv. 3-i. 
For, AS'i sic bonus es sequentibus te, qualis futurus es consequentibus* — If thou, 
Lord, be so good to those that follow thee, what Avilt thou be to those that 
hnd thee ! If there be such blessing in this world, what shall that be in 
the life to come ! If the first-fruits of our inheritance and the earnest of 
the Spirit be so graciously sweet here, surely when that infinite mass of 
glory shall be broken up and communicated to us, we shall be wonderfully 
ravished. ' When that which is perfect is come, then that which is in part 
shall be done away,' 1 Cor. xiii. 10. This is beata vita in fonte, saith 
Augustine, — a blessed life indeed. jEterna sine successione, distributa sine 
diminutione, communis sine invidia, sufficiens sine indigentia, jucunda sine 
iristitia, beata sine omni oniseria. ' Thou wilt shew me the path of life : in 
thy presence is the fulness of joy; at thy right hand there are pleasures for 
evermore,' Ps. xvi. 11. 

No tongue can declare tliis blessing : happy heart that shall feel it ! 
whose glorified eye shaU one day behold all, and ten thousand times more 
than we have spoken; who shall say, as it is in the psalm, Sicut audivimus, 
ita et vidimus, — ' As we have heard, so we have seen in the city of our 
God.' As we have heard it preached on earth, we now find it true in 
heaven ; though the city we enjoy doth far excel the map we saw. 

Well, this is God's blessing, and he will give it to the good ground. 
Labour we then to be fruitful gardens, and to abound with gracious herbs, 
that God may in this world shower upon us the dews of his mercy, and after 
this life transplant us to his heavenly paradise. Let not the pleasures of 
sin, the lusts of the wanton flesh, the riches, snares, cares of the world ; nor 
fill those transient delights whose taste is only in the sense, the operation in 
the conscience, that tickle men for an hour, and wound them for ever ; nor 
all those vain desires of carnal complacency which shall one day be laid 
upon God's cold earth, intercept us to the privation of this blessing. 

Let us not be hunting after sports, as Esau for venison, and lose our 
blessing, lest we cry, howl, roar, when it is too late to recover it. Think, 
oh, think, there is a heaven, a God, a Jesus, a kingdom of glory, society of 
angels, communion of saints, joy, peace, happiness, and eternity of all these, 
which it will be a fearful thing to lose for the base pleasures and short de- 
lights of this world. 

O great God of all, and sweet Father of thy chosen, pour upon us thy 
holy dews of grace ; make our souls to stand thick with sanctified herbs, 
that we may receive thy blessing ; that, honouring thee in the day of grace, 
we may be honoured by thee in the day of glory ! Grant this for thy loved 
Son, and our lo\ing Saviour, even Jesus Chiist's sake ! Amen. 

* Bern. Serm. 47 in Cant. 



THE FOEEST OF THOENS. 



But that which beareth thorns and briers is rejected, and is nigh tinto cursing ; 
ivhose end is to be burned. — Heb. VI. 8. 

This verse begins with a word of disjunction, Bid. The rain of grace falls 
upon the good ground : it returneth herbs, it receiveth blessing ; ' but that 
which beareth thorns and briers is rejected, and is nigh unto cursing,' &c. 
It is undeniably true, that St Paul knew no purgatory : otherwise, he that 
' shunned not to declare to men all the counsel of God,' Acts xx. 27, would 
not in a voluntary silence have omitted this mystery. He delivers two sorts 
of grounds, the good and the bad ; the one blessed, the other near unto 
cursing. He knew no mean, either betwixt good and evil men, or betwixt 
reward and punishment, blessing and cursing. It seems that Christ himself 
was ignorant of that point, which the Papists know so soundly and believe 
so roundly. For he says, In God's field, whatsoever grows is either corn or 
cockle, ;Matt. xiii. 24 ; for the one whereof a barn is provided, for the other 
unquenchable fire. A third sort, between herbs and weeds, had either the 
Master or the servant known, they would have acknowledged. 

This first word of the text, bid, is a strong engine set to the walls of purga- 
tory, to overturn them, and overbum them with the fire of hell. For they 
arc imaginary pales, that divide hell and purgatory ; take away your conceit, 
and they are both one — all is hell. For surely hell was raked when purga- 
tory was found ; and it is nothing else but a larder to the Pope's kitchen. 
What fivncy soever founded it, their wits are foundered that labour to main- 
tain it. For they cannot tell us vel quid sit, vel ubi, — what it is, nor where 
it is. They cavil with us for want of unity and consent in judgment. Yet 
Bellamiine* recites eight several opinions amongst them about the place ; 
and concludes at last, that it must remain among those secrets quce sua tem- 
pore aperientur nobis, — which shall be unfolded to us in their times. Some 
think the torments of it to consist in fire, others in water ; some that the 
afflicters are angels, other that they are devils. So they teach 07n7ii modo, 
that which is nullo modo; and because it is ubigiie, is therefore nidlibi. 
Howsoever, it being the Pope's peculiar, and in his power to command the 
angels to fetch out whom he list, methinks the Popes are strangely unmerci- 
ful, that in all this time none of them hath made a general gaol-delivery. 
* De Purgat., lib. ii., cap. 6. 



472 THE FOREST OF THORNS. [SeRMON LV. 

But our purgatory is ' the blood of Jesus Christ,' which ' cleanseth us from 
sin/ 1 John i. 7. And they that have no portion in this blood shall be rejected, 
are nigh unto cursing, and their end is to be burned. 

The barren, or rather evil-fruited ground, is the ground of my discourse : 
and according to the common distinction of evil, here is a double evil in the 
text : uniim, quod malus facit, alterum, quod malus 2^ciiiiur, — an evil which 
the wicked man doth, and an evil which he suflfers ; an evil that is sin, and 
an evil that is punishment for sin. In the former, the wicked are agents ; 
in the latter, patients. The one evil is done by them, the other upon them. 
They offend God's justice, and God in his justice offends them. ' They have 
loved cursing, and cursing shall be unto them : they desired not blessing, 
and it is far from them.' They produce thorns, and the end of thorns is to 
be burned. The first and worst evil (for the other, though evil to them, is 
good in God's good justice) is sin. Herein the wicked are compared to bad 
ground ; their iniquities to thorns and briers ; and the manner how so ill 
weeds arise from this ground is said to be bearing : ' The earth that beareth 
thorns,' &c. Here first observe — 

1. The different word the Apostle useth. For the good earth, he says, it 
is TixTovda (Sordvrjv, bringing forth herbs. For the evil, it is sxips^ouaa, bear- 
ing, not bringing forth. As if good works were brought forth like children, 
not without pain and travail : evil works but cast out like froth or scum ; 
as easily vented as invented. Therefore the earth is said ehullire, to bubble 
or boil out such things as mere excretions. Our proverb says. An evil weed 
grows apace. Herbs grow not without preparing the ground, planting, and 
watering them by seasonable dews and diligence. Weeds are common : it is 
hard to set the foot besides them. The basest things are ever most plentiful. 
Plurima, pessima. I have read of a kind of mouse that breeds six score 
young ones in one nest ; whereas the offspring of the lioness or elephant is 
but single. You shall find your furrows full of cockle and darnel, though 
you never sow them. The earth, saith the philosopher, is now an own 
mother to weeds, and naturally breeds and feeds them ; but a stepmother 
to good herbs. Man, by a proclivity of his own natural inclination, is apt to 
produce thorns and briers ; but ere he can bring forth herbs, graces, God 
must take pains with him. No husbandman so labours his ground as God 
doth our hearts. Happy earth, that yields him an expected harvest ! But 
that which beareth thorns is near to be cursed and burned. 

2. Observe that a wicked man is compared to bad earth, and that fitly, 
in five respects : — 

(1.) For baseness. The earth is the heaviest of all elements, and doth 
naturally sink downwards ; as if it had no rest but in the centre, which 
itself is. A wicked man is base-minded, and sinks with a dull and ponderous 
declination ; not regarding the things above, but those below. He hath 
commune with men sursum os, but with beasts, deorsicm cor. AU his affec- 
tions have a low object, not of humility, but base dejection. His hope, 
desire, love, joy, are set on these iixferior things ; and, like a mole, he digs 
still downward, till he come to his centre, ' his own place,' Acts i. 15 — hell. 
Telluris inutile pondus. 

(2.) For coldness. Experience teacheth that the earth is cold ; and cold- 
ness is a natural quality pertaining to it, though accidentally there be bred 
in it fiery vapours. The wicked man hath a cold heart, frozen up in the 
dregs of iniquity; though there be an unnatural heat sometimes flaming in 
him, the fire of lust and malice tormenting his bowels : but this is no kindly 
heat to warm his conscience. That is derived from the fire of the temple, 



HeB. VI. 8.] THE FOREST OP THORNS. 473 

that never goes out, and only given by Jesus Christ, that ' baptizeth with 
the Holy Ghost, and with fire.' 

(3.) For foulness. The squalid earth (for we speak not here of any good 
ground) is called lutulenta terra, miry and noisome ; yet is it neat and clean 
in comparison of a sin-contaminated soul. The body was taken from the 
earth, not the soul ; the body shall resolve to the earth, not the soul ; yet 
the polluted soul is more sordid than either a leprous body or a muddy 
earth. In the eye of God, there is no beauty so acceptable, no foulness so 
detestable, as the soul's. The dove carried the praise of beauty from the 
peacock, by the eagle's judgment : because though the peacock living had 
the fairer plumes, yet dead he hath but a black liver. God's judgment 
of all men's fairness is by the liver, the ' cleanness of the heart in his eye- 
sight.' 

(4.) For obscurity and darkness. The earth is called a 'place of black 
darkness, the land of forgctfidness.' So Job and David term it. The wicked 
sold is fuU of darkness, thickness of sight, caecity of understanding ; not 
* seeing the glorious liberty of the sons of God.' * Our gospel is hid to those 
that are lost : whose minds the god of this world hath blinded,' 1 Cor. iv. 
4. There is in them hebetudo mentis, which is acutce ratioyiis obtusio, carnalis 
intemperantia crassis sensibits inducta* They are so utterly ignorant of 
heaven that, as it is in the proverb, ne pictiim quidem viderunt, — they have 
not seen it so much as in the map or picture ; as to men shut up in the low 
caverns of the earth, not so much as the sun, and stars, and the lights of 
heaven's lower parts have appeared. Tolevabilor est poena, vivere non jjosse, 
quam nescire. Ignorance is a heavier punishment than death, saith the 
philosopher. t Darkness is their desire, 'because their deeds are evil.' 
Perhaps at last, after a long dotage on their dark delight, earth, they come 
to hear of a better and richer country, and then take only with them the 
lantern of nature to find it. But so erepto lumini candelabrum qucerunt,-^ 
having lost the light, they grope for the candlestick. A man that comes 
into his house at midnight sees nothing amiss ; in the daylight he finds 
many things misplaced. Nature is but a dark lantern, when by it we en- 
deavour to ransack the conscience. Only the light of grace can demonstrate 
aU the sluttish and neglected misorders in our souls. 

(5.) The main resemblance between an evil ground and worse man con- 
sists in the ill fruits that they both produce : briers and thorns, and such 
not only unhelpful, but hurtful vices. This is the principal analogy which 
our Apostle intends ; the pith and marrow of this comjDarison. But before 
we come to a particular survey of this Avood, some observable doctrines fall 
profitable to our instruction. Observe therefore — 

[1.] The word of God will work some way. It falls not upon any ground 
in vain ; but will produce herbs or weeds. It is such physic as will either 
cure or kill. It mollifies one, makes another more hard. Some hearts it 
pricks. Acts ii. ; others it terrifies, though converts not, as it made Felix 
tremble. None ever heard it, but they are either better or worse by it. 
'We preach Christ crucified, unto the Jews a stumblingblock, unto the 
Gentiles foolishness ; but unto them which are called, both of Jews and 
Greeks, the power of God, and the wisdom of God,' 1 Cor. i. 23. It is 
either a converting or convincing power ; sealing receivers to redemption, 
contemners to rejection, Heb. iv. 12. 'The word which I have preached 
shall judge you in the latter day,' John xii. 48. 

If this doctruie were considerately digested in hearers' hearts, what a zeal- 
* Hugo. f Sen. 



474 THE FOEEST OP THORNS. [SeEMON LV. 

ous preparation would it work in their souls ! It would bring us to these 
seats with other minds, if we remembered that we return not back to our 
own doors the very same we came out, but either somewhat better or mucli 
worse. Sergius Paulus was turned, Elymas obdurated, at one sermon, Acts 
xiii. 7, 8. After our Saviour's heavenly sermon, John vi. 66, ' some went 
back, and walked no more with him ;' that Christ bespake his apostles, 
* Will ye also go away 1 ' Others stuck more close : ' Lord, to whom shall 
we go ? thou hast the words of eternal life,' ver. 68. The prophet Isaiah, 
speaks fully to this purpose : ' As the rain cometh down, and returneth not 
back, but watereth the earth, and maketh it bring forth and bud, that it 
may give seed to the sower, and bread to the eater ; so shall my word be 
that goeth forth out of my mouth : it shall not return unto me void, but 
it shall accomplish that which I please, and it shall prosper in the thing 
whereto I sent it,' Isa, Iv. 10. 

The word that we have preached shall either save you or judge you. It 
shall be either a copy of your pardon or a bill of your indictment at the last 
day. John Baptist calls the gospel a fan, that will distinguish between true 
and false children, between wheat and chaff. Matt. iii. 12. It will make 
known the faithfulness of those that with honest hearts embrace it, and 
.scatter hypocrites like chaff, by reason of their insolid levity. Simeon so 
prophesied to Mary the virgin of her Son, that ' he should be the fall and 
the rising,' Luke ii. 34, the reparation and ruin, of many ; and whiles ' he is 
set for a sign which shall be spoken against,' by this means ' the thoughts of 
many hearts shall be revealed.' The word is like fire, that hath a double 
operation upon the several subjects it works on — stubble or gold. It fires 
the one and fines the other. Some hearts it inflames with zeal to it ; other 
it sets on fire to impugn, persecute it. It is to conversion, if believed ; to 
confusion, if despised. Lo, Christ himself preaching, some faithfully enter- 
tain, others reject, as the Gergesenes, that had rather have their hogs saved 
than their souls. Matt. viii. 

[2.] That thorns are produced, the fault is not in the good rain, but the 
ill ground. ' What could I,' saith God, * have done more to my vineyard V 
Isa. V. 4 : I have done enough to make it bear good grapes ; ' wherefore 
then,' or from what cause, ' brings it forth wild grapes V The earth desires 
the influence of heaven and showers from the clouds to make it fruitful. It 
is granted : the sun shines, the dews fall. The garden hereupon brings fortli 
herbs, the desert thorns. If these blessings of heaven were the proper cause 
of the weeds, why hath not then the good ground such cursed effects 1 The 
everlasting lamp of heaven sends forth his saving rays ; and the sacred dews of 
the gospel fall on the pure and unclean heart. There it is requited with a 
fertile obedience ; here with an impious ingratitude. Let not the mercy of 
God be blamed for this man's misery. Perditio ex se; God hath done 
<;nough to save him. St Augustine directly to this purpose : Simid pluit 
Dominus super segetes, et super spinas. Sed segeti jyhdt ad hoireiim, spinis 
ad igneni et tamen U7ia est jjltcvia.'^ God at once rains upon the herbs 
and the thorns : upon the herbs or good seed, to shoot it up for his bam, 
for himself; upon the thorns, to fit them for the fire : yet is it one and the 
same rain. 

This shall cover the faces of libertines with everlasting confusion, who are 

evermore rubbing their own filthiness on God's purity, and charging him as 

the author of their sins. If the devils in hell should speak, what could they 

say more 1 We have fallen from our happiness, and God caused it. Eepro- 

* De Benedict. Esau et Jacob. 



HeB. VI. 8.] THE FOREST OF THORNS. 475 

bate thoughts ! Men have spilt blood, defiled forbidden beds, struck at 
princes with treasons, ruined countries with depopulations, filled the earth 
with rapes, and shot at heaven with blasphemies ; and lay their damnation 
on their Maker, deriving from his purpose excuses of their wickedness. 
The inevitable decree of God's counsel is charged ; the thought of that hath 
made them careless: so with good food they poison themselves. Willing 
fools, rack not your belief with impossibilities. Behold, God is so far from 
authorising your sins and falls, that he rains on you the holy dews of his 
word to mollify your hearts ; justifying himself by this proffered means of 
your salvation that he would not the death of a sinner. Oh, but his hidden 
■vvill is to damn us ! !Madmen ! that forsake that signed will, written iu 
tables, published with trumpets, commanded with blessings, cursings, pro- 
mises, menaces, to which every soul stands bound, and fall to prying into 
those unsearchable mysteries, covered with a curtain of holy secrecy, not to 
be drawn aside till the day comes wherein we shall know as we are known. 

Cease, aspiring man, to root thy wickedness in heaven, and to draw iu 
God as an accessary to thy profaneness. God would have thee saved, but 
thou wilt bear thorns and briers, though thou endangerest thyself to cursing. 
Is this the requital for his mercy 1 Are all his kindnesses to thee thus 
taken 1 That when he hath done so much to bring thee to heaven, thou 
wilt tax him for casting thee to hell 1 when he hath so laboured to make 
thee good, thou wilt lay to his charge thy own voluntary badness 1 No ; 
justify God, and magnify his mercy. Accuse thine own corrupt heart, that 
turns so good and alimental food into off'ensive crudities. Say, heaven is 
good, but thy ground is naught. Fatness and juice hath been bestowed on 
thee, but thou hast yielded pestilent and noisome fruits. Lay not the fault 
on heaven, but on the native corruption of thy own heart, that hath decocted 
the goodness of God into venom. 

[3.] This observation shall make way and give place to another : That 
the gix)und is very imthankful which answers the kindness of heaven iu 
raining on it, with briers and thorns. Wretched man, that receives so blessed 
dews from the fountain of mercy, and returns an ungrateful wickedness ! 
Unthankful it is, as failing in both those essential parts of gratitude, ac- 
knowledging and requiting a benefit ; and so guilty both of falsehood and 
injustice. Say the wicked did confess God's mercies, yet where is their obe- 
dience ? True thankfulness is called gratiarum actio, non dictio. Whiles 
for holy dews they render unholy weeds, this disobedience is the gi-eatest 
ingratitude. The silence of our tongues, the not opening our lips to let our 
' mouth shew forth his praise,' is a grievous unthankfulness. He is of an 
evil disposition that conceals or dissembles a benefit. This is one branch of 
ingratitude. But our speech hitherto keeps but low water : let us rise up 
to view the mountainous billows of that ingratitude here taxed — a real, ac- 
tual, sensual, senseless unthankfulness ; if it be not a degree beyond it, and 
unthankfuhiess too poor a word to express it. Mere ingratitude returns 
nothing for good ; but this sin returns evil for good. Silence in acknowledg- 
ing is too short : we must think of a contumacious and contumelious retri- 
bution. God, after his merciful rain, loolvs for some herbs of grace, when he 
walks down into liis ' garden, to see whether the vine flourished, and the 
pomegranates budded,' Cant. vi. 11. And, behold, weeds, stinking weeds, 
stinging weeds, thorns and briers ! Here is ingi-atitude in fuU proportion, 
with all the dimensions of his ugly, stigmatic form. This is that wickedness 
which brings the ground here to rejection, malediction, combustion. Ob- 
serve further that — 



k 



476 THE FOREST OP THORNS, [SeRMON LV. 

[4,1 Wicked men prove commonly so much the worse as they might have 
been better, and. divert the means of their conversion to their confusion. 
The more rain of the gospel they receive, the more abundantly they thrust 
forth the thorns of iniquities. The roots of these briers are earthed in their 
hearts, and do boil out at the warm dews of the word. It fares with them 
as with a man of a surfeited stomach : the more good meat he eats, the more 
he increaseth his corruption. The former crudities undigested, unegested, 
having the greater force, turn the good nutriment into themselves. There 
is such an antipathy betwixt the good word of God and the heart of a re- 
probate, that the more it wrestles to bring him to heaven, the more he 
wrestles against it that he might be damned. Tully mentions a country 
wherein a great drought and heat maketh abundance of mire and dirt, but 
store of rain causeth dust. It is here experimentally true : the plentiful 
rain of God's blessed word is answered with the dusty and sandy barrenness 
of men's evil lives. So the sun, shining upon unclean dunghills, is said to 
cause a greater stench ; yet no wise man blames the beams of the sun, but 
the filthiness of those putrefied heaps, for such offence. The Sun of right- 
eousness hath sent down the glorious rays of his gospel among us ; the 
wicked hereupon steam out the more noisome and stenchful fruits. Upon 
whom shall the accusation light ? God's comfortable heat of mercy, or our 
putrid and rank iniquities? Sometimes the sun's heat working upon a 
muddy and baneful object breeds horrid serpents. No wonder, then, if this 
rain of the gospel engender in reprobate miuds weeds and prickles. The 
Cicones have a river that doth harden the bowels, and make the entrails 
stony :* a strange operation in them that drink it ! But if the water of life 
do harden the hearts of Pharaohs, and exasperate the mischiefs of a malici- 
ous Elymas, let the imputation of fault light where it is deserved. It was 
a strange protestation that God had against Israel, ' I have nourished and 
brought up children, and they have rebelled against me,' Isa. i, 2 ; — I have 
brought them up in my house, and taught them my precepts, and yet (as if 
my instructions and favours had made them worse) they have rebelled against 
me. Thus when the sun is hottest, the springs are coldest ; and the more 
fervent the love of God is to us, the more cold is our charity to him, and to 
others for him. As if the sweet dews of Hermon had made the hill of Zion 
more barren. 

It is written of the Thracian flint, that it burns with water, and is 
quenched with oil ; a fit emblem of those wicked souls that are the worse 
for God's endeavour to better them. But such coiatrary efi"ects hath the 
gospel in contrary natures. As by the heat of the sun wax is softened, 
and yet clay is hardened : so by the preaching of the word the hearts of 
such as shall be saved are mollified ; but the hearts of the lost are further 
obdurate. God in his wise justice will be even with men : since they 
wiU not be the better for his favours, they shall be the worse. Seeing 
they will not bring forth herbs, they shall cast forth weeds ; and he that 
might not in their salvation, will be glorified in their subversion. For ap- 
plication : — 

This rain hath fallen upon us all : how have we entertained it ? where 
be our herbs ? It is objected against us that our forefathers, who wanted 
this rain, brought forth more herbs than we that have it. That they, in the 
days of ignorance, did more than they knew ; that we, in the light of the 
gospel, know more than we do, Apollonius, among other wonders, writes 
one most wonderful : that there was a people which could see nothing in the 

* Ovid. 



HeB, VI. 8,] THE FOEEST OF THOKNS. 477 

day, but all in tlie night. What ! hath the sun blinded us 1 Cannot we 
see to serve God so well in the light as they did in the dark ? 

It was once said, Ignoti nulla cupido ; but now it may be inverted, Noti 
nullus amor ; we little esteem the gospel, because it is frequent amongst 
us. The long enjoying it hath dulled our estimation. Full children are 
weary of then' bread, and play with it; like the Indians, that have such 
store of gold and precious stones, that they truck them away for glasses and 
rattles. Perhaps the cold legs of custom will bring us to church, and we are 
content to hear the preacher taxing our frauds, usuries, oaths, oppressions. 
Maybe for some show of devotion, we will ask counsel at his lips ; but say 
what he will, we will not part with our sins. 

The princes of Israel came to Jeremiah, and entreat him to inquire of the 
Lord for them, Jer. xHi., promising that whatsoever direction the Lord 
should send they would obey. The prophet accordingly j^resents their sup- 
plication to God. God answers, ' You shall not go unto Egypt, lest you be 
destroyed : but abide still in Judah, and you shall be safe,' Jer. xliii, \Vhen 
they heard this oracle, because it was not to their humours, they replied, 
' We will go into Egypt.' This was their purpose from the beginning, 
(though they dissembled a will to know God's mind,) which if God's com- 
mand crosseth they will cross his command : they will go into Egypt. So 
people will be content to hear what God saith to them by his ministers ; but 
if he speak not what pleaseth them, they will foUow their own affections. 
We are such nice and froward pieces, that the more God woos us we are the 
further off. As it is with some shallow professor of music, saith the poet — 

* Omnibus hoc vitium cantoribns, inter amicos, 
Ut nunquam inducant animum cantare rogati.' * 

When they are most earnestly entreated, they make most dainty to sing or 
play. So the more the Lord calls for our praises, the more hoarse are our 
voices, the more harsh our notes ; or perhaps we will not sing at all. But 
if God hath given us music, and we will not dance, as Christ reproved the 
Jews, we shall mourn in sadness for our obstinate refusal of proffered mirth. 
You have heard Herodotus's tale of the piper. He came to the water side, 
and piped to the fishes ; they would not dance. He took his net, and caught 
some of them; and being thrown upon dry land, they began to leap and 
skip up. * Nay,' quoth the piper, ' I offered you music before, and you 
would none ; now you shall dance without a pipe.' Men commonly regard 
the songs of Zion as they do music heard late at night in the streets, whiles 
they are in bed. Perhaps they will step to the window, and listen to it a 
while, and presently to bed again. So men step from the couch of their 
lusts and sins to church, hear the sermon, and then to bed again, lulling 
themselves in their former security. 

There are some that care for hearing it no more, but sit down with a 
conceit of their own suflSciency. They know as much as all the preachers 
can tell them ; let the youth go to be catechised. So the sluggish and irre- 
ligious master sits at home, whiles he sends his servants to church. There 
is an old tale, idle in itself, the use may be good. A certain man that would 
never go to church, when he heard the saints'-bell would say to his wife, 
' Go thou to church and pray for thee and me.' One night he dreamed that 
both he and his wife were dead, and that they knocked together at heaven- 
gate for entrance. St Peter (by the legend) is porter, and suffered the wife 
to enter in, but kept the husband out : answering him, Ilia intravit pro se et 

* Hor., lib. i., sat. 3. 



478 THE FOREST OF THORNS. [SeRMON LV. 

te, — ' She is gone in botli for herself and thee.' As thy ^vife went to church 
for thee, so she must go to heaven for thee. The moral instructs every one 
to have a personality of faith, and a propriety of devotion ; that himself 
serving God, himself may be blessed of God. 

It now remains to examine more narrowly the nature of the sins these' 
nngodly hearts produce. They are called thorns and briers. Pliny saith 
that the thorn is more soft than a tree, and more hard than an herb 3* as if 
it were some unkindly thing, and but an unperfect excrement of the earth. 
For the philosopher saith, It is not the intent of kind that trees should be 
sharp with prickles and thorns , but he would have it caused by the insoli- 
dity and unfastness of the tree. By which means the cold humour is drawn 
out by the pores ere it be concocted : whereupon for scarcity of matter, it is 
hardened by the sun ; and so shaped and sharpened into a thorn. 

But it is unquestionable truth, that God created the thorns and briers on 
the earth. Some think, because it is said, Gen. iii., in man's punishment, 
Maledicta esto terra propter te, — ' Cursed be the earth for thy sake : thorns 
and thistles shall it bring forth to thee,' chap. iii. 18, — that therefore if man- 
kind had not sinned, the ground should have produced no such thing. But 
the most received opinion, and consonant to truth, is, that these thorns and 
briers should have been though man had never fallen ; but they should not 
have been noxious and hurtful to him. Now let us consider what resem- 
blances may be found betwixt those natural and these allegorical thorns and 
briers : — 

1. Where is abundance of thorns, there is most commonly a barren ground. 
For they hinder the happy influence of the heavens, the kindly heat of the 
sun, the dews of the clouds, and all those working causes of fertility. God 
pre-arms Ezekiel, that he should not wonder at the barrenness of Israel, ' for 
briers and thorns shall be with thee,' chap. ii. 6. Let no man marvel at our 
unprofitable times ; we have too many briers and thorns among us, which 
do what they can to hinder the goodness of heaven to us, or our goodness to 
heaven. That which is sown nigh or among thorns, seldom prospers. Our 
Saviour saith, that the seed sown in some hearers brought forth no fruit ; ' for 
the thorns choked it,' Matt. xiii. The very company of the wicked is hai-m- 
ful, for they are as thorns to stifle any goodness. ' The companion of fools 
shall be afflicted,' saith Solomon. He dwells among thorns, that shall wound 
him. To lay no more affliction upon him than Solomon there meant, — as ap- 
pears by the opposite member of the verse, — he shall endure a privation of 
what good soever he had, and a position of their lewdness. A good man 
with ill company* is like a living man bound to a dead corpse, that will 
sooner suffocate hun, than he can revive that. The soul that lives among 
thorns shall hardly thrive. Therefore saith the Lord of the vineyard con- 
cerning the barren tree, ' Cut it doAvn, why troubles it the ground?' Luke 
xiii. 7. 

2. Thorns and briers grow most commonly on heaps, and seldom are 
found single, or destitute of company of their own kind ; and though they 
be troublesomely harmful to other trees, yet they fold and embrace one 
another v/ithout hurt. It is so usually seen, that wicked men hold together, 
and sins grow in united clusters. There is a combination of the ungodly, 
even so far as to the very participation of their estates : ' Cast in thy lot 
•with us; we will have all one purse,' Prov. i. 14. They are entangled in 
mutual amity, like beds of eels ; nothing but thunder can break their knots. 
Is it much, saith Christ, that you purpose diligere diligentes, ' to love them 

* Lib. xxi., cap. 1 G. 



HeB, VI. 8.] THE FOREST OP THORNS. 479 

that love you V Matt. v. 46. Why, briers and thorns do it ; * even publicans 
do the same.' Yea, I would to God their unity did not shame ours. We 
see here, that one of the Papists' chief marks of their church is not infal- 
lible, — their consent or unity, — when briers and thorns have it. The Phari- 
sees, Sadducees, Herodians conspire against Christ ; may be, they with the 
rest. Sins grow in heaps, like thorns in bushes : where are some, are many. 
The Apostle brings them in by couples and companies : ' Gluttony and 
drunkenness, chambering and wantonness, strife and envying,' Piom. xiii. 1 3. 
Methinks gluttony and drunkenness come in like an Englishman and a 
Dutchman ; chambering and wantonness, like an Italian and a Venetian ; 
strife and envy, like a Spaniard and a Frenchman. These sins being so 
national and natural to the countries : to over-drink in Germany ; to over- 
eat in England ; to wantonise in Italy and Venice ; to quarrel in France ; 
and to be envious in Spain, envy being ever the bosom-companion of pride. 

3. Thorns and briers, by reason of their thickness and sharpness, are re- 
fuges for serpents, snakes, adders, and such other venomous beasts. Where 
the ungodly have a strong part, oppression, rapine, robbery, murder, and all 
those fatal serpents, are fostered. God, when he told Ezekiel, chap, ii., that 
' briers and thorns should be with him,' adds in the very next words, ' and 
thou shalt dwell among scorpions.' Therefore in Latin, ruhetum is a place, 
of briers and brambles, and rubeta is a toad, and that land-toad, the most 
venomous of the kind. It is dangerous sleeping near such places. He that 
lives among the wicked hath no need of security, but to have clear and cir- 
cimispect eyes ; lest either the thorns prick him, or the serpents mider the 
thorns sting him. * Woe is me,' saith the Psalmist, ' that I must remain in 
jMeshech, and dwell in the tents of Kedar ! ' 

4. Neither do the wicked, only with their thorns and briers, hinder others' 
passage, but even their own. No marvel if it be so difficult for an ungodly 
man to get to heaven ; for he hedgetli up his own way. Men multiply their 
transgressions to infinite, and cast up innumerable thorns ; yet hope well to 
be saved. But in vain he purposeth to travel to Jerusalem, that hedgeth 
up his own passage. * Thorns and snares are in the way of the froward,' 
Prov. xxii. b; not of God's setting, but of their own planting. For (the 
next words testify) ' he that keepeth his soul shall be far from them.' There 
are hindrances enough to heaven, though the wicked make none themselves. 
The devil will look that the way shall not be easy. Neither hath God set 
salvation upon such terms, that we may play and get it : ' The kingdom of 
heaven is got by violence ;' and they must strive, that will pass the narrow 
gate. Satan hath so many plots and tricks to deceive them, so many teu- 
tations and corruptions to oppose them, that they have no cause to fence up 
the way themselves, with a hedge of their own thorns. Heaven-gates will 
not fall down before men, as the iron gates of the city to Peter, of their own 
accord. Acts xii. 10. Nay, 'if the righteous scarcely be saved, where shall 
the ungodly and the sinner appear ?' 1 Pet. iv. 18. 

5. Sins are fitly compared to thorns and briers, for their wounding, prick- 
ing, and such harmful ofi'ences. Therefore they are called tribuli, d trihu- 
lando, from their vexing, oppression, and tribulation they give those that 
touch them. The wicked are such calthrops to the country, boring and 
bloodying her sides; either pricking the flesh, or tearing of the fleece : as 
briers and bushes that rob the sheep of their coats, which come to them for 
shelter. A great man wicked is like Abimelech, whom Jotham calls a 
bramble in his parable. The olive would not leave his fatness, nor the fig- 
tree bis sweetness, nor the vine his goodness, to be promoted over the trees. 



480 THE FOREST OF THORNS. [SeRMON LV. 

But the aspiring bramble usurps it ; and, as if lie were some great cedar, he 
calls the trees to ' trust under his shadow.' But when poor men come to 
this brarnble for refuge, here they lose a lock, and there a lock, till they are 
left naked ; yea, the clothes arc not only rent from their backs, but, like the 
sons of Sceva exorcising the evil spirits, they depart not away naked only, 
but wounded, Acts xix. 16. Their garments satisfy not these briers, scarce 
their blood and lives. 

These briers and thorns have such pricking and wounding effects in regard 
of three objects, whom they strike. For sins are like thorns — 1. To men ; 
2. To Christ ; 3. To the own consciences of the committers. 

First, to men. Pliny "' mentioneth three sort of briers : — 

1. The moorish brier, that only grows in rank and fenny places, and is 
nourished with rotten mud, and such squalid putrefaction. There is a 
generation of men like these briers, given to drunkenness, whose affections 
are fed only with the moisture of the pot. They cannot live but in fenny 
and moorish places. PKny saith, that adders and toads love and eat the 
fruits of these briers ; and it is the food of serpents. The effects of drunken- 
ness (in like sort) are a condiment for the devil. Augustine somewhat near 
our purpose, when he compares drunken places to the fens ; where are bred 
snakes and serpents, and such vile noxious things, which every year must 
be burned. It were a good turn, if these moorish brambles were stocked up 
by the roots. If you ask how you should rid them, I will not point you to 
the fen-men, who to make quick despatch of their annoyances, set fire on 
their fens ; but I wUl give you another precedent. When a king asked how 
he might be rid of certain noisome fowls, which came abundantly flying into 
his land, one answered him, nidos eorum uhique destruendos, — that the 
only means was to destroy their nests in every place. So if you would be 
shut of these moorish briers, the course is to destroy their nests; their 
haunts and rendezvous, as they term them ; the common quagmires of all 
filthiness. The alehouses are their nests and cages, where they exhaust and 
lavish out their goods, and lay plots and devices how to get more. Hence 
they fall either to robbing or cheating, open courses of violence or secret 
mischief, till at last the jail prepares them for the gibbet. For lightly they 
sing through a red lattice, before they cry through an iron grate. And when 
those briers are hampered, and put into prisons, it is said that those places 
teach them more villany than they knew before ; that when a lewd fellow 
comes out of prison, he is furnished with such a pack of mischiefs, that he 
now sets up school, and teacheth others. It is wonderful, that places 
ordained for reformation should be instructions of worse lewdness. I speak 
not against mercy ; but experience and truth witnesseth, that the mercy of 
some actions is cruelty. And the pity to a notorious malefactor argues us 
of a hard heart, and of unmercifulness to the commonwealth. The sparing 
of rapes, robberies, whoredoms, cheatings, frauds, unjust measures, false 
balances, occasioneth, yea, encourageth the Hke. If thou be a magistrate, 
deputed to judge it, and sparest a man that hath shed blood, the next 
blood he sheds thou art guilty of Thou consentest to the second robbery 
of a thief, that hast remitted him the first. 

A father brings in a notorious malefactor arraigning f at the bar before 
the judge : when the mother comes, miseranda ululatione, with bitter weep- 
ing, desiring mercy for her son ; the wife lachrymahili voce, with mournful 
speech, imploring mercy for her husband ; the little children, ployantibus 
ocellis, with crying eyes, beseeching mercy for their father; the people wish- 
* Lib. sxi., cap. 16. -|- That is, being arraigned.— Ed. 



HeB. VI. 8.] THE FOREST OP THORNS. 481 

ing he may be spared for the goodliness of his person. Yet saith the judge, 
Non misereor modo, — I pity, but must not spare. Pereat timts, potius qiiam 
nnitas, — Better one perish than all. Weed up the implacable thorns, for they 
\n\\ keep the ground barren. It hath been said, Bear one injury and pro- 
voke more; but here in case of justice, forgive one public injury, — I mean a 
fact of horrid nature, as I formerly taxed, — and you provoke and encourage 
many. The mariners would fain save Jonah ; but when there is no remedy, 
they will rather lose one Jonah than aU themselves. 

2. Pliny's next sort of briers are tnbidi agrestes, field-briers ; which are, 
saith he, shrewd enemies to tillage, and the fruits of the earth. This island 
of ours, Avithin these late days, hath bred a great number of these field- 
briers ; which unnaturally turn their mother into barrenness. Oppressors, 
enclosers, depopulators, deportators, depravators ; that run the land to ruin 
for a private benefit, and work out a particular gain from a public and 
general loss. 

Gain, said I ! Where is it 1 Did you ever know enclosers prosper ? I 
will speak boldly : I never knew great man grow greater by his depopula- 
tions ; and I hope no man will say he hath grown better by them. Corn- 
fields are turned to sheep-walks, once-inhabited towns feed oxen, and 
churches are made shepherds' cottages ; and yet the doers of all this never 
the richer. They keep less hospitality, for a few rooms in London serve 
their turns ; they extort sorer rents, and yet they have never the more money. 
It cannot be denied but the main end of these courses was profit, and en- 
hancing their estates ; and lo, in this very end God crosseth them. Speak 
what you wiU of their pride, of turning the alms they should give to the 
poor into feasts for the rich, of their infrugal courses; I say confidently. 
Hie digitus Dei, — Here is the very hand of God striking them. Man, 
though he hath authority, will not look to these field-briers, but let them 
waste and forage, and play the Abiraelechs ; but God will. But if ye do 
not look to it, let me say to you, as Jotham to the Shechemites, of that 
aspiring bramble, Judg. ix. 20, ' If fire come not out of Shechem to devour 
Abimelech, fire will come from Abimelech to devour Shechem.' If you 
undo not the oppressions of the field-briers, their oppressions will undo 
us aU. 

3. There is the town-brier too, which groweth in our mounds and fences, 
and about the closing of towns. You in the city have no great plenty of 
these briers ; yet you are troubled (in a metaphorical sense) with town-briers 
and city-brambles, which would not a little vex you, if you were not those 
yourselves. 

(1.) What say you to the usurer? Is he not a thorn amongst youl If 
you were not usurers yourselves, you would confess it. But they say, the 
most horrible usury in the world is here practised, to forty in the hundred ; 
nay, to doubling of the principal in one year. A landed gentleman wants 
money : he .shall have it, but in commodities, which some compacted broker 
buys of him, for half the rate they cost him, in ready money. Are these 
Christians ? Dare they shew their faces in the temple ? But I know you 
have been often told of these things. In a word, even the gentlest usury is 
a most sharp thorn, and pricks the side of the country till the blood follows. 
A usurer Avith his money is like a man that hath no work of his oyra, yet 
keejis a servant to let out ; and takes not only hire of others for his day's 
Labour ; but chargeth him to steal .somewhat besides, and never to return 
home empty. You understand me ; I need not further apply it. 

These are vile winding and wounding briers, that fetch away clothes, and 

VOL. II. 2 H 



i82 THE FOREST OP THORNS, [SeEMON LV. 

skin, and flesh too. iNow the mercy of God rid us of these thorns ; and 
let us know it is for our sins that God suffers usurers among us ! It may- 
be he permits them, as he did the Canaanites for a while in Israel, lest the 
wild beasts should break in upon them ; lest pride, and haughtiness, and un- 
cleanness should spill men's souls by a full estate of wealth. God suffers 
usurers, like horse-leeches, to suck and soak them; thereby, possibly, to 
humble them. Yet in the meantime, I may say of them, as Joshua did 
of those Canaanites, that ' they are pricks in our sides, and thorns in om- 
eyes,' Josh, xxiii. 13. 

(2.) What do you think of adultery ? Is it not a thorn ? Yes, a sharp 
thorn, wounding the purse, envenoming the body, condemning the soul. 
The ground that bears it is lust ; the sap that feeds it is fulness of bread 
and idleness ; the heat that makes it glow, grow, and shoot, is lewd and 
wanton speech, effeminate gestures ; infamy is the bud, pollution the fruit, 
and the end hell-fire. And as Cajetan and Theophylact observe on 1 Thess. 
iv. 4, that the Apostle having bid men ' possess their vessel ia holiness,' he 
adds, 'and let no man go beyond or defraud his brother in any matter;' 
that this circumvention may be applied to adultery, when a man is deceived 
of his bosom-spouse, who is hired to the subornation of bastards. So that 
lightly, concupiscence and cozenage go together; as that wickedness, of aU 
others, never goes but by couples. For adulterers non possunt ire soli ad 
didbolum,'" — an adulterer cannot go alone to the devil. 

(3.) Corrupt and conscienceless lawyers you will confess to be sharp and 
wounding brambles, and exceedingly hurtful. A poor client among them is 
as a bhnd sheep in a thicket of thorns ; there is no hope of his fleece, it is 
well if he carry away his flesh whole on his back. A motion this term, an 
order next; instantly aU crossed; scarcely the twentieth order sometime 
stands ; execution is suspended, a writ of error puts aU out of course. Oh 
the uncertain events of suits ! I hope, says the poor blood-drawn wretch, 
I shall have an end of my suit next term. Nay, nor the next term, nor the 
next year. Fool ! thou art gotten into a suit of durance, almost an im- 
mortal suit. And when the upshot comes, perhaps the mispleading of a 
word shall forfeit all. It is a lamentable uncertainty, and one politic addi- 
tion of fickleness to the goods of this world, that no man might set his heart 
upon them, that an estate bought, truly paid for, and inherited, should be 
gone upon a word, sometimes upon a syllable, upon a very bare letter, 
omitted or miswritten by the scrivener. These are scratching briers. If 
what is wanting in the goodness of the cause be supplied by the greatness 
of the fees, their tongues shall excuse their tongues for their contraconscient 
pleadings. The Itahans have a shrewd proverb against them : ' The devil 
makes his Christmas-pies of lawyers' tongues and clerks' fingers.' This 
proverb I leave with them, and come to their kinsmen : — 

(4.) Corrupted officers, who are also sharp and sharking brambles. Their 
oflfice is a bush of thorns at their backs, and they all to rend the country 
with bribery and extortion. These men seek after authority and command- 
ing places, not with any intent of good to the commonwealth, but to fill 
their own purses, to satisfy their own lusts ; as some love to be poring in 
the fire, not that they care to mend it, biit only to warm their own fingers. 

(5.) We have Papists among us ; look to them, they are rankling thorns 
and rending briers. False Gibeonites they are ; and howsoever they pretend 
their ' old shoes,' the antiquity of their church, we have ever found them 
thorns, ready to put out our eyes, and, if they could, the eye of the gospel. 

* Jerom. 



HeB. VI. 8.] THE FOREST OP THOENS. 483 

They exclaim against us for persecution, and cry themselves (louder than 
oyster-women in the streets) for patient Catholics, saints, martyrs. But 
match the peace they enjoy under us with the tyranny they exercised over 
us ; the burning our fathers at stakes, the butchering our princes, their con- 
spiracy against our whole realm, their continual bending their weapons 
against sovereigns' and subjects' throats, and you wUl say they are thorns. 
I have read of a bkd, that when men are devout at their sacrifice, takes fire 
from the altar and bums their houses. All their black treasons and bloody 
intendments they derive from the altar, and plead the warrant of religion to 
set our whole land in combustion. Oh that these brambles were stocked 
up ; that Ishmael were cast out of doors, that Sarah and her son Isaac might 
live in quiet ! 

(6.) There are furious malecontents among us, a contemptible generation of 
thorns, that, because their hands are pinioned, prick only with their tongues. 
They are ever whining, and upon the least cause filling the world with im- 
portunate complaints. These are savage and popular humours, that cannot 
suffer eminency to pass unreproached ; but they must vellicate goodness 
and gird greatness, that neither the living can walk nor the dead sleep 
in quiet : aflfecters of innovation, that are ever finding fault with the pre- 
sent times; anything pleaseth them but what is. Eveii the best blessings of 
God scape not their censures, neither do they esteem by judgment or pro- 
nounce by reason ; they find fault with things they know not wherefore, but 
because they do not like them. Beware these thorns ; they are like the 
wheels of some cunningly wrought fireworks, that fly out on all sides, and 
offering to singe others, burn themselves. Laiidant veteres, &c., as if no 
times were so miserable as ours. As if the civil wars of France, or the 
bloody Inquisition of Spain, or the Turkish cruelty in Natolia, where he 
breeds his soldiers; or at home, the time of the barons' war; or yet later, the 
persecution of a Bonner, were none of them so cruel as these days, when every 
man sits and sings under his own fig-tree. Sure if they had once tasted the 
bitterness of war, they would better esteem of their peace. These are pes- 
tUent thorns ; nothing but fear keeps them from conspiracy. Nay, so they 
might set the whole land on fire, they would not grudge their own ashes. 

(7.) There are briers, too, growing near the church ; too near it. They 
have raised church Hvings to four and five years' purchase, and it is to be 
feared they will shortly rack up presentative livings to as high a rate as 
they did their impropriations, when they would sell them. For they say, few 
will give above sixteen years' purchase for an impropriate parsonage ; and I 
have heard some rate the donation of a benefice they must give at ten years, 
what with the present money they must have, and with reservation of tithes, 
and such unconscionable tricks; as if there was no God in heaven to see or 
punish it. Perhaps some wiU not take so much, but most will take some ; 
enough to impoverish the church, to enrich then- own purses, to damn their 
souls. 

One would think it was sacrilege enough to rob God of his main tithes ; 
must they also nim away the shreds ? Must they needs shrink the whole 
cloth, enough to apparel the church, as the cheating taUor did, to a dozen of 
buttons ? Having full gorged themselves with the parsonages, must they 
pick the bones of the vicarages too 1 Well saith St Augustine, Multi in hac 
vita inanducant, quod jyostea apud inferos digei'unt, — ^lany devour that m 
this life, which they shall digest in hell. 

These are the church-briers, which, let alone, wiU at last bring as famous 
a church as any Christendom hath to beggary. Politic men begin apace 



484 THE FOREST OF THORNS. [SeRMON LV. 

already to witliliold their children from schools and universities. Any pro- 
fession else better likes them, as knowing they may live well in whatsoever 
calUng, save in the ministry. The time was, that Christ threw the buyers 
and sellers out of the temple, but now the buyers and sellers have thrown 
him out of the temple. Yea, they will throw the church out of the church, 
if they be not stayed. But some may say to me, as one advised Luther, 
when he began to preach against the Pope's usurpation and tyranny, ' You 
had as good hold your peace. This wickedness is so powerful, that you will 
never prevail against it. Get you to your study and say, " Lord, have 
mercy on us!" aijd procure yourself no ill-will.' But be it good- will, or be 
it ill-wUl, we come hither to speak the truth in our consciences. And if 
these church thorns wUl continue their wickedness, be it unto them as they 
have deserved. If they will needs go to hell, let them go ; we cannot help 
it, let them perish. I had purposed the discovery of more brambles, but the 
time forbids it. I would to God we were well freed from those I have taxed. 



THE END OF THOENS. 



But that which heareth thorns and briers is rejected, and is nigh unto cursing; 
whose end is to be burned. — Heb, VI. 8. 

Our sins are thorns to others ; some wounding with their direct blows, others 
with their wipes, all with their examples, Man only hath not felt their 
blows ; our Saviour also so found them, when he was fain for our sakes to 
set his naked breast, his naked heart, his naked soul, agaiiast them. They 
say the nightingale sleeps with her breast against a thorn to avoid the ser- 
pent. Christ was content to be wounded, even to death, with thorns, that 
he might deliver us from that devouring serpent, the great infernal dragon. 
His head was not only raked and harrowed with material thorns, — caput 
angelicis spirilihus tremebundinn, coronatur spinis,'" that head which the 
angelical spirits adore and tremble at, was crowned with thorns, — but these 
mystical thorns, our miquities, with fiercer blows drew blood of his soul. 
They do in a sort still. Heb. vi, 8, ' They crucify to themselves the Son of 
God afresh, and put him to an open .shame,' Not in himself, for they can- 
not ; but con them no thanks, they would if they could r and to them- 
selves they do it. Wretched men ! wiU you not yet let Jesus Christ alone, 
and be at rest ? Will you still offer violence to your blessed Saviour, and 
labour to pull him down from his throne to his cross, from his peaceful glory 
at the right hand of his Father to more sufferings? You condemn the 
merciless soldiers, that ' plaited a crown of thorns,' Matt, xxvii, 29, and put 
it on his innocent head. Sinful -wretch, condemn th3'self ! Thy sms were 
those thorns, and far sharper. Thy oppressions, wrongings, and wringmgs 
of his poor brethren offer him the violence of new wounds ; thy oaths, thy 
frauds, thy })ride scratch him like briers. Hear him complaining from hea- 
ven, ' Saul, Saul, why persecutest thou me 1 ' These thorns grow on earth, 
yet they prick Jesus Christ in heaven. Oh, we little know the price of a 
sin, that thus play the executioners with the Lord of life ! Think, think ; 
Christ felt your sins as sharp thorns. 

Lastly, you find them thorns yourselves, if Christ did not for you. When 
God shall enliven and make quick the sense of your numbed consciences, 
you shall confess your own .sins cruel thorns to your souls : 2 Cor. xii, 7, 
'a thorn in your Hesh,' that shall buffet you with terror. For a whUe 

* Bern. 



486 THE END OF THORNS. [SeRMON LVL 

men are insensible of their iniquities. Christ, Matt. xiii. 22, calls the riches 
of this world thorns, which choke the good seed of the gospel. 

The common opinion of the world is, that they are goodly, fine, and 
smooth things : furs to keep them warm, oU to cheer their faces, and wine 
to their hearts ; of a silken softness to their affections. But Christ saith, 
they are thorns, stinging and choking thorns. And the covetous conscience 
shall one day perceive in them triplicem 'punduram, a threefold pricking :* 
lahoris in acqiiisitione, — they are gotten with trouble; timorisin jiossessione, 
— they are kept with fear ; doloris in amissione, — they are lost with grief 

Men commonly deal with their sins as hedgers do when they go to plash 
thorn bushes ; they put on tining gloves, that the thorns may not prick 
them : so these harden their hearts, that their own thorns may give them 
no compunction. But all vanities are but like the fool's laughter, which 
Solomon compares to ' the cracklmg of thorns under a pot,' Eccles. vii. 6 ; 
they make a noise, and suddenly go out. But sin never parts with the wicked 
without leaving a sting behind it. 

Luther saith,t there are two fiends that torment men in this world ; and 
they are sin and a bad conscience. The latter follows the former ; or, if 
you will, the former wounds the latter : for sin is the thorn, and the con- 
science the subject it strikes. This thorn often pricks deep, to the very 
heart. Acts ii. ; to the very bones, Ps. xxsviii. 3, ' There is no rest in my bones, 
because of my sin.' Vis minquam esse tristis- 'i hene vive. Nunqiuim securus 
est reus animus. X Wouldest thou never be sorrowful? Live well. A guilty 
mind cannot be securely quiet. An evil mind is haunted and vexed with 
the thorns of his own conscience. Sin to the affections, whilst it is doing, 
is oleum tmgens, supple oil. Sin to the conscience, when it is done, is 
tribulus inmgenSj a pricking thorn. What extreme contraries do often 
wicked conceits run into ! In their time of security they cannot be brought 
to think sin to be sin. At last desperately they think it such a sin that it 
cannot be forgiven. At first they are delighted with the sense and smell of 
their iniquity as of a sweet rose : but the rose of their delight withers, and 
there is a thorn under it that pricks the heart. Hereupon Solomon couples 
pleasant vanity and troublesome vexation together. If that tickles the flesh, 
this shall wound the spirit. You shall hear a usurer, in the madness of 
presumption, expostulating, ' What ! may I not make benefit of my money ?' 
Observe him, and in the end you shall hear him, in the madness of despaii", 
cry out of his own damnation for it. At first they make question whether 
it be a sin ; at last they know it such a sin that they make question whether 
God will forgive it. So men will look to sin either too superficially or too 
superstitiously. There was no danger, saith the drunkard, when he is asked 
how he escaped such a passage : bring him back in the sober morning to 
see, and he falls down dead in astonishment. 

I need not further amphfy this point. Christ gives a y(B ridentihus ! — 
' Woe to them that laugh, for they shall weep !' and every smile of sin shall 
be turned to a groan of sorrow. They that exhibit their lives as sacrifices 
risui et lubentice, shall one day feel pricks and goads and thorns scratching 
and piercing their hearts, when (like the stricken deer, with the arrow-head 
rankling in his side) they shall not be able to shift or change pains Avith 
places. Let this teach our souls two instructions ; — 

1. That we labour our hearts betimes to a sensibleness of these thorns. 
A thorn swallowed into the flesh, if it be not looked to, rankles. Sin with- 

* Lvidolph. f In Galat., cap. i., ver. 3. 

X Isid., lib. ii. Soliloquiorum : — ' Mens emm mala couscientia propriis agitatur stimulis.' 



HeB. VI. 8,] THE END OF THORNS. 487 

out repentance ■will fester in the soul, and is so much more perilous as it is 
less felt. Oh the number of thorns that lie in many consciences, who com- 
plain no more than if they ailed nothing ! The i)rick of a thorn is not so 
painful at first, while the blood is hot, as after a cold pause. Every man 
hath his complaints; and who liveth out of the reach of discontent ? You 
shall hear tradesmen complaining of few or false customers ; labourers of 
little work and less wages. Beggars complain the want of charity, and rich 
men the want of money ; merchants of rocks and pirates ; lawyers of short 
fees, and clients of long suits. But no man complains of the thorns in his 
own bosom. He nourisheth briers there that wound him ; and the heart 
is as dedolent* as if it were past feeling. But where there is no discovery 
of the disease, the recovery of the health is in vain looked for. 

2. After sense of the smart, will follo^v a desire of remedy. The throbbmg 
conscience would be at ease, and freed from the thorn that vexeth it. David 
' roars out for the very disquietness of his heart.' The aching heart will 
make a crying tongue, and wet eyes. Lo the mercy of God ! a remedy is 
not sooner desired than offered. The sacred gospel directs us to a medicine 
that shall supple the heart, and draw out these thorns, though they stuck as 
thick in it as ever the arrows did in Sebastian. 

They speak of the herb dictamnum, called of some dittany, that it hath a 
secret virtue to draw out anything fastened in the body. Pliny saithf that 
this herb drunk, sagittas 2'>elUt. Experience teUeth that it is sovereign to 
exhale a thorn out of the flesh. Our only dictamimm is the precious blood 
of our merciful Saviour Jesus Christ. A plaster of that is truly virtual to 
draw out all thorns from our consciences. Saucia anima, wliich is nullis 
medicahilis herhis, is thus cured. Our sins drew blood of him, that his 
blood might save us. He was crowned with thorns, that we might not be 
kill ed with thorns. He was wounded for us, that we might not perish our- 
.selves. 

Take we heed that we despise not this medicine. The law was so far 
from drawing out these thorns, that it would drive them in further, and 
cause them to rankle in the heart, without any hope of ease. It did but 
exasperate their stings, and give them a deeper continuance of pricking. 
The mollifying and healing gosj)el extracts their venom, and sucks out their 
poison. Let us not dare, then, to vilipend this cordial and sovereign medicine. 

You perceive that our sins are thorns, and what is their only remedy. 
Know now, that if they be not drawn out in this world, they shall be found 
thorns hereafter, when the owners shall hear Christ's sentence : ' Go, ye 
cursed,' &c. ; for ' the end of them is to be buxned.' So I come to the jmn- 
ishnient ; but I vsdU soon have done with that, which shall never have done 
with those that must undergo it. 

There is a threefold gradation in the penalty; rejection, malediction, com- 
bustion — ' is rejected,' ' is nigh unto cursing,' ' and the end thereof is to be 
burned.' And it seems to have a relation to a threefold distinction of time : 
— 1. For the present, 'it is rejected;' 2. For instance, or appropinquation, 
4t is nigh unto cursing;' 3. For future certainty, 'the end of it is to be 
burned.' As men commonly deal with thorns : first, they cut them up with 
bills and mattocks ; then they lay them by to wither ; and, lastly, bum them 
in the furnace. 

1. Rejection. This which we here translate 'is rejected,' is in the ori- 
ginal, udoxi/jLog, which may signify reprohus, or reprohatrts, — so Beza hath it, 
—is repi-oved, or disallowed of God. This ground shall have no ground in 
* That is,, free fi-om pain. — Ed. t Lib. xxvi., caj). 14. 



488 THE END OP THORKS. [SeRMON LVL 

hecaven, no part in God's inheritance. It is reprobate silver, not current witli 
the Lord. No man desires to purchase land that \vUl bring forth nothing 
but weeds ; 'he will not cast away his silver upon it. And shall God buy 
so base ground, that will be no better, at so inestimable a price as the in- 
corruptible blood of his own Son ? It despiseth the Lord's goodness, and 
the Lord's goodness shall despise it. * It is rejected.' If any man saith, 
This is durus sermo, let him consider of whom the Apostle speaketh, ver. 4, 
against whom he concludes ab impossibili, — * It is impossible,' &c. A hard 
saying to understand, but more, most, hard to undergo. If God be driven 
to lose all his pains and cost upon an ungrateful heart, he will at last re- 
nounce it, and give it over as a desperate nature. As he in the comedy, 
Aheat, per eat, profundat, perdat. ' If it will be filthy, let it be filthy stiU..' 
If nothing will bring it to goodness, it shall ' be rejected.' 

2. The second degree of the punishment is cursing ; and this may seem 
to exceed the former. God's curse is a fearful thing. If you would view 
(though but in part) the latitude and extension of it, I refer you to Deut. 
xxviii. But I purpose not to be curiously punctual in the demonstration of 
these particular degrees of the punishment. That which I will observe is this : 
That God is more propense and inclined to blessing than to cursing, more 
prone to shew mercy than to inflict judgment. It is said in the former 
verse, * the good ground receives blessing of God ' — receives it presently, re- 
ceives it at once. But here of the evil ground, ' it is nigh unto cursing ' — 
it is not presently cursed, but nigh unto it. There is some pause and delay, 
some lucida intervalla miser icordice. The whole vial of wrath is not poured 
on at once ; but first there is a despising or rejection, to let the wicked see 
how hateful their vices are in God's sight. If this serve not, they are not 
suddenly cursed ; but there is a breathing time, and a merciful space between 
that and cursing, and between cursing and burning. So slowly doth God 
proceed to judgment, so little haste he makes to the execution of his ven- 
geance. He is speedy to deliver, to save, to give his blessing ; but he hath 
leaden feet when he comes to strike. 

The use of this to ourselves is, that the patient forbearance of God may 
lead us to repentance, Rom. ii. 4. The prophet Joel bids us ' rend our 
hearts,' and fall to weeping and mourning, ' because the Lord is merciful and 
slow to anger,' chap. ii. 13. God's long-suffering is as a hand reached out 
tiiat points us to repentance. Such is his goodness, that when all his terrors 
and menaces are set in their places, yet he makes room for repentance, when- 
soever it comes. And though they be as ready to strike as Abraham's hand 
was to Isaac's sacrifice, yet repentance, tanquam vox angeli, shall stay them. 
O blessed repentance, how sweet and amiable art thou ! Yet how few 
love thee ! 

The great man, that thinks he may securely be wicked, because he is 
honourably great, and dares affront the pulpit, though the greatest bishop in 
the land were preaching in it, cares not for repentiance. The wealthy gentle- 
man that can bung up hospitality into a Diogenes's tub, nestle himself warm 
in a city chamber, whiles owls and daws parlour themselves in his country- 
manors, — that (as it is storied of that Jew for the use of his money) takes his 
rent in blood, the hear1>blood of his racked tenants, — cares not for repentance. 

The country Nabal, that hoards his grain, and with it locks up his soul in 
a garner, that the sun of God's blessing may not come at it, — that starves 
the poor, his family, himself, — cares not for repentance. The avarous citizens, 
whom the tempter can never find without a false measure in one hand, and 
a cozening weight in the other, — that have tricks in their sconces to over- 



HeB, VI. 8.] THE END OP THORNS, 489 

reach the devil himself, but that (like a cunning fencer) he that taught 
tliem all their tricks kept one to himself, to cheat them of their souls, — care 
not for repentance. The muffled lawyer, that hath no sense left alive but 
his feeling, and weighs all causes by the poise of gold, — that talks against 
others' right and his own conscience, that leads jury into perjury with his 
fraudulent circumventions, — cares not for repentance. 

The sharking officer, that (like Menelaus, an Armenian archer in the wars 
betwixt Constantius and Magnentius *) can shoot three arrows at once, at 
one loose, wherewith he wounds not one, but three at the least, — the prince 
whom he serves, the person whom he draws blood of, and the body of the 
commonwealth, — cares not for repentance. 

I need not speak of the church-robber, the usurer, the drunkard, the proud, 
the unclean adulterer. No man can think that they care for repentance; 
Oh, but they all purpose to repent. Spare them a while ; they are but new 
set mto the oven, not yet fully baked in their hot vanities 3 let them soak a 
little in their pleasures, and at last they will return : * They are as an oven 
heated by the baker,' Hos. vil 4. Repentance is an ascent of four steps ; 
many get up three of them, but climb not to the fourth and best : — 

(1.) Some there are that purpose to amend their lives. But purpose with- 
out performance is like a cloud without rain ; not unlike Hercules's club in 
the tragedy — of a great bulk, but the stuffing is moss and rubbish. If 
the tree be fairly blossomed, and naked of fruit, it may speed as the fig-tree 
in the gospel — be cursed ; or at least, it is as the evil ground here, ' nigh 
unto cursing.' Many that purposed to repent are now in hell : as the five 
foolish virgins that intended to go in with the bridegroom, but before the 
time their lights dropped out. 

One said, that hell is like to be full of good purposes, but heaven of good 
works. If a bare intention would serve, God's church on earth would be 
fuller of saints, and his court in heaven fuller of souls. Ignorance and sloth 
adulterating, bring forth this lank brood, this abortive embryon — purpose. 
Such a man is like an ill debtor, who will not pay God his due of devotion 
till he is old, and then he carmot pay, for want of time and money, space 
and grace to repent. We make, in these days, our purposes like our eves, 
and our performances like the holidays : servants work hard upon the eves, 
that they may have the more liberty to play upon the holidays ; so we are 
earnest, and labour hard on our purposes, but are idle and play upon our 
performances. But resolution without action is a golden couch to a leaden 
jewel. 

(2.) The second round of this ladder is preparation. Some there are that 
will prepare, and almost set themselves in a readiness for their journey to 
heaven, yet never set one step forward. Preparation is indeed as necessary 
as the door is to the house, but as idle, if there be no house to the door. 
It may, as John the Baptist did for Christ, ' prepare the way of the Lord ' 
into our hearts ; and it may be as vain as the apothecary's beast,t which ho 
promised his patient would help liim of all diseases, but before morning it had 
eaten up itself Preparation is a necessary antecedent to all great works : 
' Prepare to meet thy God, O Israel,' Amos iv. 1 2. But a man may prepare 
meat, and not feed; prepare garments, and not wear them. Preparation 
does well, if reparation follows. A man may climb both these rounds, and 
yet fall short of the true height of repentance. 

(3.) The thiid stair is a beginning to abstain from some horrid iniquities, 
and, as it were, an entering into a new path ; but not going one step in it 
* Zosim., lib. ii. f Bestia Pharmacopolce. 



490 THE END OF THOKNS. [SeRMON LVI. 

without a, voluntary revolting. But beginning is nothing to perfection. 
Some begin in the Spirit, and end in the flesh : that salute Christ in the 
market-place, take acquaintance of him in the street, but never bid him 
home to their houses. It is vox prcetereuntium derisoria, — the speech of 
them that pass by : ' This man began to buUd.' A house but begun is not 
fit to dwell in ; and shall we think that God's Spirit will dwell in an inchoate 
habitacle, and not likely to be finished? The Apostle saith, 'It had been 
better for them not to have known the way of righteousness, than, after they 
have known it, to turn from the holy commandment delivered m\to them,' 
2 Pet. ii. 21. 

(4.) The fourth round only pleaseth God, and is good for our souls — re- 
pentance ; without which the evU ground is near to cursing, as it were at 
next door by, and it shall come on him with a speedy visitation, nisi inter- 
veniente ^^oeiiitentia. This is the bulwark to defend us from the shot of God's 
thunder from heaven; this hedgeth us in from his judgments on earth. Woe 
to sinful man without this ! for he is near to cursing, and ' his end is to be 
burned.' Blessed soul that hath it ! Wheresoever it dwells, mercy dwells 
by it. If England hath it, it shall ease her of her thorns : ' There shall be 
no more a pricking brier unto the house of Israel, nor any grieving thorn of 
nil that are round about them,' Ezek. xxviii. 24. 

3. The last and sorest degree of the jjunishment is burning. I will not 
discourse whether the fire of that everlastingly hot furnace be material or 
spiritual. Surely it is strangely terrible ; and we are blessed if we neither 
understand it nor undergo it. The misery of the damne^ is usually distin- 
guished into the pain of loss and the pain of sense ; both implied in this 
verse, and expressed 2 Thess. i. 8, 9 : Christ shall ' take vengeance on such 
as know not God, and obey not the gospel of Jesus Christ ;' there is pain of 
sense. ' They shall be punished with everlasting destruction from the pre- 
sence of the Lord, and from the glory of his power ;' there is pain of loss. 

(1.) This poena damni, or privation of blessedness, may seem to be im- 
plied in the first degree here mentioned — rejection. The reprobate are cast 
away of God. Much like that form of the last sentence, Matt. sxv. 41, 
'Depart from me, ye cursed;' a fearful sentence, a tenible separation. 
' From me,' saith Christ, that made myself man for your sakes, that offered 
my blood for your redemption, and received these and these wounds for your 
remedy. ' From me,' that would have healed, would have helped, would 
have saved you. ' From me,' that invited you to mercy, and you would not 
accept it. ' From me,' that purchased a kingdom of glory for such as be- 
lieved on me, and will honour their heads with cro^mis of eternal joy. ' De- 
part from me.' This is a fearful rejection. My friendship, my fellowship, 
my paradise, my presence, my heaven, 'where is fulness of joy, and pleasure 
for evermore,' Ps. xvi. 11, are none of yours. They might have been; they 
are lost. Neither shall they only lose Christ, but all the company with 
Christ : the choir of glorious angels, the society of his blessed mother, the 
prophets, apostles, martyrs, aU the happy and holy saints, with the whole 
host of heaven. They shall fret, and vex, and be ready to eat their own 
gaUs, to see those triumphing in glory whom they on earth persecuted, mar- 
tyred, tortured. They could here exercise their savage tyranny over them, 
not only denying their own bread, but taking away theirs ; they could de- 
.spise, beat, malign, undo, burn them at stakes. Now the estate of both is 
changed ; as Abraham told Dives, ' They are comforted, and thou art tor- 
mented,' Luke xvi. 25. 



HeB. VI. 8.] THE END OF THORNS. 491 

(2.) This is not all. The privation of blessed joys is not enough : there 
must follow the position of cursed torments. For their punishment is pro- 
portioned to their sin : ' They have committed two evils ; they have for.saken 
the Lord, the fountain of living waters, and hewed them out cisterns, bro- 
ken cisterns, that can hold no water,' Jer. ii. 13. As they turned from their 
]\laker, so their Maker turns from them : there is pcena damni. As they 
fastened their deUghts on the creatures, so the creatures shall be their tor- 
tures: there is j)(£na sensus. They rejected God, and he rejects them; they 
adhered to wickedness, and it shall adhere to their bones for ever, and bring 
them to burning. 

Their torments, which arc here expressed by fire, have two fearful condi- 
tions — universality and eternity. 

(1.) They are universal, vexing every part of the body and power of the 
soul. It is terrible in this life to be pained in every part of the body at one 
time. To have ache in the teeth, gout in the feet, colic in the rems, kc, 
and to lie (as it were) upon a rack, for innumerable diseases, like so many 
executioners, to torture him, is intolerable. But the largest shadow of these 
torments to their substance is not so much as a little bonfire to the combus- 
tion of the whole world. 

(2.) They are eternal. If it had but as many ages to burn as there be 
trees standing on the earth, there would be some, though a tedious hope of 
their end. But it is such a fire as shall never be quenched. This word 
never is fearful. Though they rain floods of tears upon it, they shall be but 
like oil to increase the flame ; for ' the worm never dies, the fire never goes 
out.' You see the end of thorns. ' Wickedness burneth as the fire ; it shall 
devour the briers and thorns, and shall kindle in the thickest of the forest, 
and they shall mount up like the lifting up of smoke,' Isa. ix. 18. 

I resolved against prolixity. The general and summary doctrine is this : 
That since the wicked ground, which ' beareth thorns and briers, is near unto 
cursing, and the end thereof is eternal fire,' it follows necessarily, that aU 
they which lay the foundation of ungodliness must needs build upon con- 
demnation : ' Let no man deceive you : he that committeth sin is of the 
devil,' 1 John iii. 8. If the course of a man's life be wicked, covetous, un- 
clean, malicious, idolatrous, adulterous, drunken, he lays the groundwork of 
his own destruction; and precipitates himself to the malediction of God. 
He that lays the foundation in firework, must look to be blown up. Per- 
haps this meditation, though it be of unquenchable fire, may yet work coldly 
in our hearts, and leave no impression behind it ; yet you cannot deny this 
to be trae. He that would deny it, must deny my text, must turn atheist, 
and reject the holy word of God. Nay, he must think there is no God, no 
revenge of wickedness, no devil, no hell. And he undertakes a very hard 
task, that goes about to settle this persuasion in his mind. No, no : ' Let 
no man deceive you with vain words ; for because of these things cometh 
the wrath of God upon the children of disobedience,' Eph. v. 6. And in this 
passage I must value all men alike, of what stuff or of what fashion soever 
his coat be ; if his life be full of briers and thorns, his end is to be burned. 
* What shall we then do unto thee, O thou Preserver of men,' that we may 
escape it ? What, but * repent, and believe the gospel !' .Mark i. 15. 

Let the commination of hell instmct us to prevent it, as the message of 
Nineveh's overthrow effected their safety. 1. Let us flee by a true faith 
into the arms of our Pvcdeemer, that God reject us not. 2. Let us pour forth 
floods of repentant tears, that we be not nigh unto cursing. 3. And let us 



492 THE END OF THORNS. [SeEMOX LVI. 

bring fortli no more briers and thorns, that our end may not be to be burned. 
Faith, repentance, obedience ; this same golden rule of three will teach us to 
■work up our own salvation. This done, we shall not be rejected, but known 
to be elected ; we shall be so far from cursing, that we shall presently re- 
ceive the blessing; and our end shall be, not fire, but glory and peace. 
' Mark the perfect man, and behold the upright : for the end of that man is 
peace,' Ps. xxxvii. 37. 



THE HAPPINESS OF THE CHUECH. 



But ye are come unto Mount Sion, and to the city of the living God, the 
heavenly Jerusalem, and to an innumerable compaiiy of angels, to the 
general assembly and ch^trch of the frst-born, luhich are written in 
heaven, and to-God the judge of all, and to the spirits of Just men made 
perfect, and to Jesus the mediator of the new covenant, and to the 
blood of sprinkling, that speaketh better things than that of Abel. — Heb. 
XII. 22-24. 

They that make comparisons, alteram deprimunt, ut res alterius emineant, — 
debase the one part, that they may advance the honour of the other. Our 
apostle abates the glory of the law, that he may give more glory (where it is 
more deserved) to the gospel. ' For if the ministration of condemnation be 
glory, much more doth the ministration of righteousness exceed in glory,' 
2 Cor. iii. 9. The sum of the comparison is spent in these three generals : — 
1. There were omnia terrena et externa, all things outward and savour- 
ing of earth : ver. 18, * a mount that might still be touched,' &c. Here, 
all interna et coelestia, spiritual and heavenly. 2. There are all ohscura et 
caliginosa, dark and difficult : ' blackness and darkness,' &c. Here, all 
clara et illustria, clear and conspicuous ; therefore the prophet called 
Christ Solem justitice, * The Sun of righteousness,' Mai. iv. 2 ; and John 
Baptist styled him * That Light, which lightens every one coming into the 
VForld,' John i. 8. 3. There, all were terribilia, fearful and amazing : not 
only to the people, ver. 19, who 'entreated that the word should not be 
spoken to them any more;' but even to Moses : ver. 21, ' So terrible was the 
sight, that Moses said, I exceedingly fear and quake,' Here, all amaUlia 
et Iceta, lovely as Rachel, delightful as music : the gospel is called ' the mes- 
sage of peace.' Our apostle therefore preacheth a double quantity in the 
gospel : magnitudinem glorice, mtdiltudinemgratiw, — the greatness of gloiy, 
to work in us reverence ; the multitude of grace, to work in us love and 
obedience. ' The law was given by ISIoses, but grace and truth came by- 
Christ Jesus,' John L 17. The excellency of Christ above ]\Ioscs is exempli- 
fied in the third chapter of this epistle : * ISIoses verily was faithful in all 
God's house as a servant ; but Christ as a Son over his own house,' &c., 
Heb. iii. G. 

To the words: the parts are generally two — the access, and the object. 
First, for the access, ' Ye are come.' What ! on your own feet, without a 



494 THE HAPPINESS OP THE CHURCH. [SeEMON LVII. 

guide ? No : Accessistis, hoc est, fide evcmgelica jjerducti estis* — Ye are 
come, that is, ye are brought by the faith of the gospel. There is one 
that brings you — God : every person in the blessed Trinity. It is ojms 
Patris, ' No man can come except the Father draw him,' John vi. 44 ; 
ojms Filii, ' Draw me, we will run after thee,' Cant. i. 4 ; 02ms S'piritus 
Sancii, ' Let thy good Spirit lead me into the land of righteousness,' Ps. cxliii. 
10. Man is by natitre in Zedekiah's case, 'blind and lame,' 2 Kings xxv. 7. 
Blind : Non invenisset viam, nisi via invenisset eum, — Unless the way had 
found him, he could never have found the way. Lame : he may know that 
the temple of heaven hath a * Beaixtiful gate,' grace ; but cannot come 
thither till God brings him, loosen his stupified joints, and put into his 
hand the alms of mercy. This done, he may ' enter into the temple, walk- 
ing, and leaping, and praising God,' Acts iii. 2, &c. 

Thus first he gives the soul eyes, understanding ; then feet, gracious affec- 
tions; and now expects that he should come. God hath not so done all for 
thee, that thou shouldst do nothing for thyself. A Deo sine te f actus, a te 
sine Deo infectus : a Christo sine te refectus, non a te sine Christo, nee ^ 
Christo sine te perfectus, — God did create thee without thyself, thou didst 
lose thyself without God : without thyself Christ did redeem thee ; but 
neither thyself without Christ, nor Christ without thyself, shall perfect thee. 
Potest Dominus inveniri, adveniri, non prceveni)'i,f — There may be a finding 
of God, a coming to God, but no preventing of God. Have faith : ' He 
that cometh to God must believe,' Heb. xi. 6 ; and that of thine own, for 
there is no coming on another's foot. Thus that we might come to Christ, 
Christ came to us. JVon de coelo merita nostra, sed 2:>eccata traxerunt, — Not 
our merits, but our maladies, drew that great Physician from heaven to us. 

' Ye are,' not coming, but ' come ;' it is rather a time perfectly past, than ex- 
pectantly future. Which plainly demonstrates that this is a clescription of 
the church in her militant estate, so well as triumphant. Indeed either hath 
a relation to other, a communion with other ; and the inestimable privileges 
of them both are wrapped up together. The connexion of glory to grace is 
so infallible, that they often change names : heaven is called the kingdom of 
holiness, and holiness is called the kingdom of heaven. ' Ye are saved by 
hope,' Rom. viii. 24 ; and, ' He that believeth hath everlasting life, and is 
passed from death to life,' John v. 24 ; so sure, as if they were already in 
heaven. So Paul, ' Our conversation is in heaven, from whence we look for 
our Saviour, Jesus Christ,' Phil. iii. 20. 

The object or place of our arrival is described by many excellent and 
honourable titles. First, it is called a ' mount :' but is there so much happi- 
ness in that ? Ferinnt sicmmos fidgura tnonfes, — The highest mountains are 
most dangered to the violences of heaven, ver. 18. There was a 'mount 
burning with fire.' This is no mountain of danger or terror, but Zion : safe, 
pleasant, delightful Zion; the 'joy of the whole earth,' the beloved of God : 
the John that leaned on the bosom of Christ. ' The Lord loves the gates of 
Zion better than all the dwellings of Jacob,' Ps. Ixxxvii 2. But though a 
mount, though Mount Zion, yet it might be a solitary and unfrequented 
hill : like that whereunto the devil took Christ, and shewed him the king- 
doms of the world, Llatt. iv. 8 ; where a man can only see glory, not enjoy 
it. Or like that mount Nebo, or top of Pisgah, whereon Moses might only 
stand, and behold the land of Canaan, Deut. xxxiv. 4. 

Not so ; but on this mount there stands a ' city,' a populous city, and full 
of buildings ; like that wherein Christ says ' there are many mansions,' John 
* Parreus. t Bern. 



HeB. Xn. 22-24.] THE HArPINESS OF THE CHUBCH, 495 

xiv. 2. But now whose city is this 1 For it may be some poor decayed 
thing, that hath only some ruins of remaining monuments. No ; it is ' the 
city of God/ They are superlative things that have attributed to them the 
name of God. Saul's sleep was called sopor Domini, — a slee]^ of God. Ka- 
chel said, 'With great wrestlings have I wrestled,' Gen. xxx. 8 : Hebr., * the 
wrestlings of God.' ' Thy righteousness is like the great mountains,' Ps. 
xxxvi. G : Hcbr. ' the mountains of God.' Nineveh was an ' exceeding great 
city,' Jonah iii. 3 : Hebr. ' a city of God.' This Hebrew dialect our apostle 
follows to the Hebrews, and calls this excellent city the city of God. Not 
that it is only God's by way of ascription, but even by foundation and ever- 
lasting possession ; but to vindicate it from any obscureness, it is the city 
of God. But there were many conceited gods ; it may be this belonged to 
some idol, as Peor did to Baal, and Ekron to Baal-zebub. No, these were 
all dead gods ; this is * the living God.' The Psalmist calls them mortuos : 
* They did eat the sacrifices of the dead,' Ps. cvi. 28 ; but this God is called 
vivens, ' the living,' Heb. ix. 24 ; and Betts viventium, ' the God of the 
living,' Matt. xxii. 32. Well, yet what is the name of this city ? Is it a 
city, a city on a mount, a city of God, and doth it want a name 1 Not a 
great man, but if he build a fair house, he will give it some name ; perhaps 
'call it after his own name,' Ps. xlix. 11. The name is 'Jerusalem,' famous, 
blessed Jerusalem ; a city of peace. But there was a Jerusalem on earth, 
whereof we may only say, Fuit, — It was. That was fulfilled on it which 
Christ foretold against it, ' There shall not be left one stone upon another,' 
Matt. xxiv. 2. But this city is built with no other stones than jaspers, sap- 
phires, emeralds, and amethysts, Eev. xxi. 19. It is here distinguished 
from that terrene by the name of ' heavenly;' above the wheel of changeable 
mortality, it is not subject to mutation. ' The celestial Jerusalem.' 

But yet, though it be a city on a mount, though Jerusalem, though 
heavenly, yet the imperfection''^ of all may be impaired through the want, 
either of inhabitants, or of good inhabitants. There be cities eminent for 
situation, glorious for budding, commodious for traffic, yet have all these 
benefits poisoned by evil citizens. When Alcibiades would sell a house, 
among other conveniences for which he praised it, he especially commends 
it for this, that it hath a good neighboui". Who be the neighbours in this 
city ? ' Angels ;' glorious and excellent creatures, the great King's courtiers ; 
here our guardians, there our companions. Yes, you will say, one or two 
angels : yea, a company ; not like David's at Adidlam, nor Absalom's in 
Hebron, but ' iimimierable, myriads of angels.' 

Are there none in tliis city but angels 1 What habitation is there then 
for men 1 Yes, yes, there is an assembly of men ; not some particular synod, 
nor provincial convocation, nor national council, but a ' general assembly.' 
Wliat do you call it ? ' The church.' Of whom consists it 1 Ex 2^rimo- 
genitis, — ' Of the first-born.' But then it may seem tLit younger brothers 
are excluded. No, the first-born of the world may be a younger brother in 
Christ, and the first-born in Christ may be a younger brother in the world. 
Be they younger or elder, all that ' are written in heaven,' if their names be 
in the book of life, their souls arc in the bundle of life ; all they, and none 
but they. ' There shall enter into it no unclean thing, but only they which 
are written in the Lamb's book of life,' Rev. xxi. 27. 

But now is it a city so pleasant, and peopled with such inhabitants, and 
hath it no governors ? Yes ; ' God,' judex imiversorum, ' the judge of all.' But 
here is more matter of fear than comfort : we may quickly offend this judge, 
* (lu., 'perfection'? — Ed. 



496 THE HAPPINESS OF THE CHURCH. [SeEMON LVII. 

and so be quite cast out of this city. The very name of a judge implies 
terror. No, for it is the part of a just judge, parcere suhjectis, et dehellare 
supei-hos, — to punish obstinate rebels, and to protect peaceable and obedient 
subjects. 

Somewhat was said of adopted citizens, such as were strangers bom, and 
by grace naturalised. What manner of creatures are they that God hath 
admitted to dwell there 1 ' Spiiits.' Why, devils are spirits. No, spirits ' of 
men.' But many men have wicked spirits, and shall such dwell there 1 No, 

* the spirits of just men.' Why, Solon, Aristides, Phocion, Scipio, were just 
men. They were morally just, but not truly justified, not 'perfect.' These 
are 'just spirits made perfect.' 

How came they to be thus perfect ? By Jesus, ' who was delivered for 
our offences, and was raised again for our justification,' Rom. iv, 25. What 
is this Jesus 1 ' A mediator.' Man was guilty, God was angry. How should 
they be reconciled ? A mediator must do it. For tliis purpose, apparuit 
-mte)^ mortales peccatores, et immortalem justum, mortalis cum hominibus, 
Justus cum Deo, — he appeared between mortal sinners and the immortal 
Judge ; mortal with men, just with God : so was a perfect mediator. Whereof ? 
Novi foederis, — * Of the new covenant.' The old was forfeited ; a new one 
comes by him that renews all. Not, * Do this and live ;' but, ' Believe on him 
that hath done it for thee, and live for ever,' John iii. 1 6. How is this covenant 
confirmed 1 It is sealed with blood. How is this blood appKed ? A spergendo, 

* by sprinkling :' as the door-posts sprinkled with the blood of the paschal 
lamb caused the destroying angel to pass over the Israelites, so the aspersion 
of this immaculate Lamb's blood upon the conscience shall free us from the 
eternal vengeance. But what is the virtue of this blood ? ' It speaketh 
better things than that of Abel.' That blood cried for vengeance ; this cries 
for forgiveness. The voice of that was, ' Lord, see and judge ;' the voice of 
this is, ' Father, forgive them ; they know not what they do.' 

Thus briefly have I paraphrased the text. Now, for method's sake, in 
the tractation we may consider generally these five points : — I. There is a 
city, Jerusalem ; ' the city of the living God.' II. The situation whereon it is 
built; 'Mount Zion.' III. The citizens, who are angels and men; ' an innu- 
merable company of angels, and spirits of just men.' IV. The King that 
governs it ; ' God, the judge of all.' V. The purchaser that bought it, and 
gave it us; ' Jesus, the mediator of the new covenant.' But now the situa- 
tion hath the first place in the words, therefore chaUengeth the same in my 
discourse. And indeed on good cause should the foundation go before the 
building : we first seek out a fit ground, and then proceed to edify on it. 

I. Mount Zion. Not Kterally that Mount Zion whereon Solomon buUt 
the temple and David his palace. That local Zion became like Shiloh : first, 
exceedingly and superlatively ' loved,' Ps. Ixxxvii. 2 ; afterward ' abhorred 
and forsaken, like the tabernacle of Shiloh, the tent that he pitched among 
men,' Ps. Ixxviii. GO. This was threatened to that sacred place as a just 
punishment of their rebellious profaneness : ' Therefore will I do unto this 
house that is called by my name as I have done to Shiloh.' It lies in the 
power of sin to make the most blessed places accursed : ' God turns a fruit- 
ful land into barrenness, for the wickedness of the inhabitants that dweU 
therein,' Ps. cvii. 34. Civitatis eversio morum non mxirorum casus, — The 
ruin of a city is not the breach of the walls, but the apostasy of manners. 
Were our fences stronger than the sevenfold walls of Babylon, the sins 
within would hurl down the bulwarks without. If there be pravilegvum 
among ns, there is no privilegium for us. 



HEB. XII. 22-24.] THE HAPPINESS OF THE CHITECH. 497 

This Zion, then, stands not on earthly foundations ; for at the general 
dissolution, ' the earth, with all the works in it,' cities, castles, towns, towers, 

* shall be burnt up,' 2 Pet. iii. 10. If it were built on a ' sandy foundation,' 
when * the rain, the floods, and winds shall conspire agamst it, it would fall, 
and the fall of it would be great,' Matt. vii. 27. But Zion is built on Christ: 

* Behold, I lay in Zion a chief conaer-stone, elect and precious : he that 
believeth on him shall not be confounded,' 1 Pet. ii. 6. This is conspicuous 
by the antithesis of Mount Zion with the gospel to Mount Sinai with the law. 
The apostle calls that montevi ■^r}M;pc>}iJ.ivo<j, a mount that might be touched- 
If this had been upon earth, it had also been contrectabilis, touchable ; but 
it is only spiritual. He alludes to God's prophecies and promises, evan- 
gelhim proditurtim de Monte Sion, — that the gospel should come out of 
Mount Zion. This is manifest to those that will consider and confer these 
places, Obad. ver. 21, Isa. ii. 3, Mic. iv. 2, ' Come, let us go up to the 
mount of the Lord, for out of Zion shall go forth the law, and the word of 
God from Jerusalem;' Isa. lix. 20, with Kom. xi. 26, 'There shall come 
out of Zion the Deliverer, and shall turn away ungodliness from Jacob.' 
Sinai gave thraldom by IMoses; Zion gives freedom and salvation by 
Jesus. 

These two words give us two comforts of grace. Fortitudinem quia mons ; 
heatitudinem quia Mons Sion, — Security, because it is a mountain; felicity, 
because it is Mount Zion. 

1. Here is considerable the validity and strength of grace that comes by 
Christ : we are not built in a valley, but on a mount. A mountain hath 
ever been held the place of safety : ' I said in my prosperity, I shall never 
be moved,' Ps. xxx. 6. What is his reason 1 ' Lord, thou of thy favour 
hast made my mountain so strong.' But, alas ! what are all the mountains of 
the earth to Mount Zion ? ' Woe to them that trust in the mountains of 
Samaria !' Amos vi. 1. The profane Edomite stands on his mountain, Isa. 
xxi. 11, and derides the judgment of God. The Syrians thought God only 
Deum montium, ' a God of the mountains,' 1 Kings xx. 23. It was 'upon 
the high mountain that Israel played the harlot,' Jer. iii. 6. Many sit on 
their mountains and give defiance to beaven. The covetous man's mountain 
is his riches ; there he thinks himself safe : ' Soul, rest ; thou hast goods laid 
up for many years,' Luke xii. 19. The ambitious man's mountain is his 
honour, and who dares find fault with so promontorious a celsitude 1 Yes : 
' Every mountain shall be brought low,' Isa. xl. 4. Sensuality is the volup- 
tuous man's mountain ; there he refugeth himself against all reproofs. But 
when the judgments of God shall come upon the earth, they shall cry ' to 
the mountains. Fall on us; and to the hills. Cover us,' Luke xxiii. 30. As 
neither against the waters in the former deluge, so not against the fire in 
the latter dissolution, shall the mountains defend; only this Mount Zion shall 
save us. 

The mountain of worldly confidence hath not more strength of defending 
against the assaults of men than danger of exposition to the violences of 
heaven. Here is the difference betwixt the worldling's building and the 
Christian's : — 

(1.) They think themselves only to buUd high, aspiring to an cquaKty 
with mountains; and us low builders, poor, dejected, and rejected creatures. 
But, indeed, they buUd low, for all sublunary things are low buildings. 
Only he that builds on this !Mount Zion builds high and sure : when all 
oppositions and adversary forces have done their worst, he stands firm ' like 
Mount Zion, which cannot be removed, but abideth fast for ever,' Ps. cxxv. L 
VOL. II, 2 I 



498 THE HAPPINESS OP THE CHURCH. [SeRMON LVII. 

The wise man's mind is ever above the moon;* yea, above the sun. 
What turbulencies soever be in the world, all is peace there. ' In my 
Father's house there are many mansions,' John xiv. 2. In domo ; it is a 
house, not a tabernacle. ' Of my Father ;' for if he hath afforded such a 
]iouse for his enemies, how glorious is that he hath reserved for himself and 
his friends ! Fatris mei, saith Christ, ' My Father.' Your father is able to 
give you a cottage for your short life ; My Father gives a house for ever. 
There are mansions, a manendo ; not movable tents, but mansions. 'Many,' 
enow for aU; none shall be troubled for want of elbow-room. Therefore 
let aU mountains stoop to this. ' The mountain of the Lord shall be estab- 
lished in the top of mountains, and shall be exalted above the hills, and all 
nations shall flow unto it,' Isa. ii. 2. This is God's mountain, who hath 
chosen of all nations, Israel ; of all tribes, Judah ; of all cities, Jerusalem ; 
of all temples, that of Solomon ; of all mountains. Mount Zion. 

(2.) The worldlings think this mountain is but a dream, because they can- 
not see it nor touch it. But our Apostle says it is intrectabilis, it cannot 
be touched with earthly fingers; no profane feet must tread in those holy 
courts. Natural men's- understandings are led by their senses ; jilus ocido 
quam oracido, — they will believe no further than they see. Give me good 
cheer, says the epicure ; this I can see and taste ; and tell not me of your 
spiritual banquet in heaven. Give me good liquor, says the drunkard, the 
blood of the gxape : this gives colorem, saporem, odorem, — colour to the eye, 
savour to the palate, odour to the scent : heaven hath no nectar like this. 
Give me honour, saith the ambitious, which may advance me : that from 
this mountain of preferment I may overlook the inferior world, and behold 
vassals prostrate to my celsitude ; this I can feel and see : tell not me of 
your invisible kingdom, and ' such honour have all his saints,' Ps. cxlix. 9. 
Give me gorgeous apparel, says the proud ; this wiU make me admired, and 
give me admission among the great ones : teU not me of your ' robe of glory.' 
Give me gold, says the covetous ; this I can see ; it is my sun by day, 
and my moon by night. I can spend my time delightfully in telling, feeling, 
treasuring this : never tell me of your ' treasure in heaven.' Well, if there 
be no remedy, but sense must be your religion, and this world your God ; 
take your choice, these gross and palpable things, trust you in these moun- 
tains : but. Lord, give us this Mount Zion, which our Lord Jesus Christ hath 
established for us ! 

Now, sith we are built upon a mountain, let us know that we are conspi- 
cuous ; all the world takes notice of us. The faithful are not ordained to 
live in corners unobserved, but are set on a mountain as examples of good- 
ness to aU : * A city that is set on a hiU cannot be hid,' Matt. v. 14. God 
meant you notable ; take heed you become not notorious. As Mount Ziou 
is * the joy of the whole earth,' Ps. xlviii. 2 ; so it is the light of the whole 
earth. If that light become darkness, how gi-eat, and how greatly to be 
condemned, is that darkness ! This was that great exception God took 
against Israel, that 'through them his name,' which should have been 
honoured, 'was blasphemed among the Gentiles,' Eom. ii. 24. You are 
founded on a mountain ; therefore ' have your conversation honest among 
men, that by your good works which they behold, they may glorify God in 
the day of visitation,' 1 Pet. iL 1 2. 

2. The felicity that comes by Christ, insinuated by Zion, which was a 
place of blessedness. This is either prcemissa or promissa, — already sent into 
our hearts, or certainly objected by promise to our faiths. It is eitlier 

* Sen. 



HeB. XII. 22-24.] THE HAPPINESS OF THE CHURCH. 4:99 

assumed or assured. In re or in spe, — either that we have, or that wc shall 
have. The happiness we have already by this Mount Ziou consists in three 
privileges — the favour of God, joy of the Holy Ghost, and peace of con- 
science. 

(1.) In the favour of God ; which is to Zion as the light was once to 
Goshen, Exod x. 23 : shining there, and nowhere else. Or as to Gideon, 
the fleece on the mountain is wet with the dew of heaven, when all the earth 
is dry besides, Judges vi. 37. This is lux vulins tui, ' the light of thy coun- 
tenance,' Ps. iv. 6, which •' puts more gladness into our hearts ' than the 
abundance of earthly fruits rejoice the covetous. The wicked shall never 
see it, unless so much as may increase their anguish, when they must depart 
from it for ever. 

(2.) Inthejoy of the Spirit; which is hilaris cumpondere virtus, — a glad- 
ness that can neither be suppressed nor expressed. Sentire est cordis, dicere 
non est oris, — The heart doth feel it, the tongue cannot tell it. It is that 
' stone vrith the new name written in it, which no man knoweth, saving he 
that receiveth it,' Rev. ii. 17. There is much rejoicing in the world, but the 
matter of it is mutable. These lower delights are more sensitive, but more 
fluid. They sooner cloy us; magna foelicitas est a felicitate non vinci,^' — it 
is a great happiness not to be overcome of happiness. Corporal delights 
work in us a great hunger till they are attained. But spiritual, cum non 
habeniur sunt in fastidio : cum hahentur, in desiderio,\ — whiles we have 
them not, we care not for them ; but when we have them, we more eagerly 
desire them. There is no hunger of it tiU we taste it. In illis appetitus 
generat saturitatem, saturitas fasiidum ; hi istis appetitus parit fruitionem, 
fruitio parit appetitum, — In carnal pleasures, appetite begets fulness, fulness 
loatliing; in spiritual, desire prepares fruition, fruition begets desiring. 
Voluptuous pleasure is like a blister, it begins first with an itching, but at 
last it swells and breaks forth in anguish and putrid corruption. There are 
two observations able to keep us from over-affecting the joys of this world, 
and from vilipending the joys of Zion : — 

Obs. 1. — First, resolve eveiy carnal delight into the first matter and 
principle of it, and there will be more lilvclihood of despising than danger of 
much desiring. The covetous makes ' gold his hope,' and says to the wedge, 
* Thou art my confidence,' Job xxxi. 24 ; and what are those precious 
metals he so worshippeth, but veins of the earth better coloured ? The am- 
bitious builder, that erects a Babel for the honour of his own majesty, 
Dan. iv. 30, thinks all eyes stand amazed at his magnificence. And what 
are those sumptuous monuments wherein he so glorieth, but monumental 
witnesses of his folly, a little hewn timber, some burnt and hardened earth ? 
The adulterer admires the beauty of his harlot, kneels to a pledge of her 
memoiy, by wanton sonnets idolises her, turns his soul to an elephant, and 
worships this sun. Now, what is that stately building of a human lump 
but the same earth his foot treads upon, better tempered ; because painted, 
worse ; and when it wants the guest, the soul that quickens it, worst of all 1 
The proud dotes on his costly robes, centres his eye upon himself, as if no 
second object was worth looking on ; the tailor's hand hath made him a man, 
and his purse makes the tailor a gentleman. And what are those curious 
rags but such as are given of worms, and consumed of moths ? Consider 
the materials of your lower joys, and if you will persist in their dotage, you 
shall do it without our envy. 

Obs, 2. — Obsen'c tlieir conclusion ; look from their beginning to their end. 
* ScD. t Greg. 



500 THE HAPPINESS OF THE CHURCH. [SeRMON LVII. 

Delectatio vulnerat, et transit ; infoelicem reddidit, et reliquit* — Pleasure, 
like an Irishman, wounds \ntli a dart, and is suddenly gone ; it makes a 
man miserable, and so leaves him. Mors in olla ; behold laughter concluded 
in tears. The iwotasis delights, the ajwdosis wounds. The conscience re- 
ceives a long vexation for a transient delectation ; for an unpcrfect content, 
perfect torment. This is a hard pennyworth; so little pleasure for so much 
repentance. He that for a little joy gives that Christ bought with so much 
pain, stultum Christum reputat mercatorem,\ — thinks Christ a foolish buyer ; 
but the event proves him a foolish seller. Esau bitterly repented this bar- 
gain. 

This for the world : but now the joys of Mount Zion are, for matter, 
spiritual; for substance, real; for use, universal; for continuance, eternal. 

(3.) In the peace of conscience. There is little outward peace ui the world; 
we have either an Esau with his hand, or an Ishmael with his tongue, bent 
against us. ' As then he that was born after the flesh persecuted him that 
was born after the Spirit, even so it is now,' Gal. iv. 29. So it is, and so it 
will be to the end of the world. This is the difference betwixt Mount Zion 
militant, and Mount Zion triumphant. In heaven are all comforts Avithout 
any crosses ; in hell are all crosses without any comforts ; on earth comforts 
and crosses, joy and grief, peace and trouble, misery and mercy, are blended 
together. We may say of a Christian, as Lormus the Jesuit -writes of an 
archbishop of Toledo, who weighing the much-disputed controversy, whether 
Solomon was saved or damned, and not being satisfied with the arguments 
of either side, caused Solomon to be painted on the walls of his chapel half 
in heaven and half in hell. So the Christian, in respect of his outward 
calamities, seems to be half in hell ; but in respect of his inward comforts, he 
is the better half in heaven. Howsoever, ' being justified by faith, we have 
peace with God,' Kom. v. 1. And wheresoever we are dispersed, or howso- 
ever distressed, ' the peace of God, which passeth all understanding,' and 
surpasseth all commending, ' preserveth our hearts in Jesus Christ evermore.' 

But all this in 2}OSsesso, we have already ; there is something more in pro- 
misso, wMch we shall have. ' We are now the sons of God, but it appears 
not yet what we shall be,' 1 John iii. 2. Hast thou here much peace 1 There 
is more : here we have desidermm 2)acis, there pacem desiderii, — here a desire 
of peace, there the peace of our desires. Hast thou here some joy ? There 
is more : now joy mth sorrow, chequer- work, white and black; roses, but 
thorns with them : then joy with safety, safety with eternity; such joy as 
' shall never be taken from us,' John xvi. 22. There rex vetitas, lex charitas, 
pax foelicitas, vita ceternitas-X If one day in lower Zion be better than a 
thousand days in the tents of wickedness, Ps. Ixxxiv. 10, then one day in 
upper Zion is better than a thousand years in the valley of tears. If Peter 
was so ravished with Mount Tabor, where only Christ was transfigured, 
Matt. xvii. 2, what is he with this Mount Zion, where all are glorified ! 
' How amiable are thy tabernacles, O Lord !' Ps. Ixxxiv. 1. If God's taber- 
nacles be so lovely, what is his mansion ? If there be such joy in the re- 
mission of sin, what is there in the abolition of sin 1 If there be now such 
sweet peace in thy heart, such music in thy conscience, what mayest thou 
think there is in heaven 1 But because no7i capimus ilia, ilia cajnant nos, 
— we cannot comprehend those pleasures, let those pleasures comprehend us. 
Good servant, the joy is too great to enter into thee, therefore 'enter thou 
into the joy of thy Lord,' Matt. xxv. 23. 

This ]\Iount Zion did God give to Christ, and Christ to us. God to his 
* Ambr. f Aug. + Ilt)id. 



HbB. XII. 22-24.] THE HAPPINESS OP THE CHUKCH. 501 

Son : ' Yet have I set my King upon my holy hill of Zion,' Ps. ii. 6. The 
Son to us : 'A Lamb stood on jMount Zion, and -wdth him an hundred forty 
and four thousand,' (tc, Eev. xiv. 1. A lamb in figure, slain from the 
foundation of the world. A lamb in fact, led like a lamb to the slaughter, 
Acts viii. 32. 'Standeth ;' sits not idle, nor lies asleep : 'He that keepeth Israel 
neither slumbers nor sleeps,' Ps. cxxi. 4. Whereon ? Not as the two beasts 
his opposites, that rise out of the earth and sea, but on a 'mount.' What , 
mount? Not Sinai, but 'Zion.' Other mountains quake at his presence : 
'The hills melted like wax at the presence of the Lord;' but 'Zion heard 
and was glad, and the daughter of Judah rejoiced,' Ps. xcvii. 5, 8. Other 
mountains, in homage to this, have skipped and danced about it : ' The 
mountains skipped like rams, and the little hills like lambs,' Ps. cxiv. 4. 
He stands, therefore is AAdlling to defend ; on a mount, therefore able to de- 
fend ; on ]\Iount Zion, therefore ready to defend, because he is in the midst 
of his own, and sees his church round about him. So that though all the 
red dragons on earth, and black devils in hell, rage against us, yet the Lamb 
on Mount Zion will defend us. There now he .stands, calling us by grace ; 
there we shall one day behold him, calling us to glory : until he give this 
glory to us, yea, then and ever, let us give all glory to the Lamb, that stands 
on Mount Zion. 

This is the place which the Lord chose and loves. He refused the taber- 
nacle of Joseph, and chose not the tribe of Ephraim ; ' but chose the tribe of 
Judah, the mount Zion which he loved,' Ps. Ixxxvii 68. This praise did 
inherit and inhabit Zion : ' The Lord hath chosen Zion, he hath desired it 
for his habitation. This is my rest for ever; here wUl I dwell, for I have 
desired it,' Ps. cxxxii. 13. Let the precedent of God's affection work in all 
our hearts a zeal to Zion. The Lord that chose Zion, choose us to Zion ; 
he that desired it his habitation, make it the habitation of our desires ! It 
is his rest; let it be ours, that we may rest with him. ' Here wiU I dwell,' 
saith he ; let all pray to dwell there. Though it be a Mil, a high hiU; 
though there be pains and toil in getting up, yet let us ascend, for above 
there is eternal joy. 

II. ' The city of the living God, the heavenly Jerusalem.' I come from 
the situation to the city ; you hear where it is, hear now what it is. A 
city on a mountain. ' Great is the Lord, and greatly to be praised in the 
city of our God, in the mountain of his holiness. Beautiful for situation, 
the joy of the whole earth, is j\Iount Zion, on the sides of the north, the city 
of the great King. God is known in her palaces for a sure refuge,' Ps. xlviii. 
4, &c. Here be some circumstances. 1. Qucesit, not a village, but a city. 2. 
Cujus, not man's, but God's ; not a feigned, but the living God's. 3. Qualis, 
not earthly, but heavenly. 4. Quo nomine, not Sodom or Samaria, but the 
city of peace, Jerusalem. 

1. The city. The church may be compared to a city for three re- 
semblances : of safety, unity, paucity. 

(1.) For safety. Cities have ever been held the securest places. So Lot 
said of little Zoar ; ' Let me escape thither, and my soul shall live,' Gen, xix. 
20. Cain fearing the execution of his cmse, built him a city for refuge, and 
called it Enoch, Gen. iv. 17. The motive that caused those wicked to build 
a city was security, ' lest we be scattered abroad upon the face of the whole 
earth,' Gen. xi. 4. The Israelites had their ' cities of refuge,' and a law of 
their protection. Num. xxxv. 27. But there is no city of sure refuge but 
this city of the living God. It is ordinary with men to put too much trust, 
like Israel, in their walled cities. ' Except the Lord keep the city, the 



502 THE HAPPINESS OF THE CHUPvCH. [SeKMON LYII. 

watcliman waketli but in vain,' Ps. cxxvii. 1, * Shalt thou reign because 
thou closest thyself in cedar f Jer. xxii. 15. Thou thinkest thyself secure 
because an inhabitant of this famous London. No, thou livest in an 
island, therefore in danger of the sea ; in a Christian island, therefore in 
danger of the Turk ; in a Protestant island, therefore in danger of the Pope ; 
in a chief city of this island, therefore in danger of the devil. The city is 
perilous for pride ; the more spectators, the more acclamations ; the larger 
the theatre, the louder the applause. The solemn assembly in Csesarea 
puffed up ambitious Herod to his own destruction. The people shouted, 
Vox Dei ! but the worms confuted their flattery and his folly. Simon Magus 
ventured that flight in a city, to which in an obscure village he had neither 
been tempted, nor would have attempted. And whether quick comings in 
of money make not this city unsafe to many souls, miserable experience 
hath evinced. Prceceps lucrum, jyrinceps damnum, — Sudden profit is capital 
loss. But suppose men care not so much for the safety of their souls, are 
their bodies secure 1 Thieves, homicides, fires deny it. But if they scape all 
these fires, yet not the last fire. Your buckets may quench other fires, not 
this; no milk nor vinegar can extinguish that wild-fire: as in the days of 
Noah, a dove could not set down her foot for water, so nor at this day for fire. 
Let this meditation, like a fortunate storm, drive you to harbour ; the weak- 
ness of all cities in the world, to the safety of the city of God. 

(2.) For unity. Familiarity hath the name, quasi ejusdem familice, as it 
were of the same family. Concord and agreement is taught by the corpora- 
tion of one city, ' Jerusalem is buUt as a city well compacted together,' Ps. 
cxxii. 3. Here is no need of lawyers, all are at peace. Not a tell-tale, not 
an incendiary in it. Inferior cities have good orders for unity, but all will 
not embrace the unity of order. Sa^pe inter cives turhaverit omnia dives. 
It must be as the rich will have it, or there is no rule. These citizens are 
not to'hani, but turbani. It was David's care to ' cut off such wicked doers 
from the city of God,' Ps. ci. 8. Here they * persecute us from city to city, 
going over the cities of Israel,' Matt. x. 23 : not leave us till we are driven 
to this city, then shall we rest in peace; every one loving another, and the 
Lord Jesus loving us all. 

(3.) For paucity. Indeed a city is great compared with a village, but 
what is it in respect of the earth? 'Are there few that shall be saved?' 
Luke xiii 23. No, there are many : ' Christ is the first-born among many 
brethren,' Piom. viii. 29. ' Lo, a great multitude which no man could num- 
ber, of all nations and languages, stood before the throne,' Bev. vii. 9. Are 
there many that shall be saved? No, few: ' Many are called, but few are 
chosen,' Matt. x. 16. Christ's is a 'little flock,' Luke xiL 32. The best 
courses have the fewest followers : Numerus paucior, numerus melior. God's 
servation is ' a very small remnant,' Isa. i. 9 ; a very tenth. ' In it shall be 
a tenth,' Isa. vi. 13 ; many leaves, the sap is but a tithe. ' As the shaking 
of an olive tree, two or three berries in the top of the uppermost bough ; 
four or five in the outmost fruitful branches,' Isa. xvii. 6. They are com- 
pared to the 'gleaning of the grapes after the Adntage,' Isa. xxiv. 13. It 
was the church's complaint, ' Woe is me ! for I am as the gleanings,' ]\Iicah 
vii. 1. This was God's collection : ' I will take you one of a city, and two of 
a family,' Jer. iii. 14. God is a shepherd that saves some from the lion, 
' taking out of his mouth two legs, or the piece of an ear,' Amos iii. 12 : res- 
cue a few from that universal apostasy. Of the six hundred thousand that 
came out of Egj^pt, but two entered into Canaan, Caleb and Joshua. Even 
the best is but titio ereptus ah igne, — a brand snatched out of the fire. ' All 



HeB. XII. 22-24.] THE HAPPINESS OF THE CHURCH. 503 

flesh had corrupted their way,' Gen. vi. 12; ouly Noah escaped. Not one 
righteous in Sodom but Lot. Four hundred and fifty prophets for Baal, 
but one for the Lord ; four hundred flatterers for Ahab, one ]Michaiah for 
the truth. ' Behold, I and the children whom the Lord hath given me are 
for signs and for wonders in Israel,' Isa. vui. 18; so few and rare, that they 
are gazed on for monsters. When they sat in counsel against Christ, none 
spake for him but Nicodemus, John vii. 51. Paul answering before Nero, 
* no man stood with him, but all men forsook him,* 2 Tim. iv. 10. But to the 
idol all consent, Exod. xxxii. From young to old given to sodomy, Gen. 
xix. Pilate asking what shall be done with Jesus, ' all cry. Crucify him.' 
There was a general shout for Diana two hours together, ' Great is Diana of 
the Ephesians,' Acts xix. 31. ' All, both small and great, rich and poor, 
free and bond, received the mark of the beast in their foreheads,' Eev. xiii. 
IG. ' The children of Israel are like to little flocks of Idds,' 1 Kings xx. 27; 
but the wicked, like the Syrians, fill the country. But those few innocents 
speed best. ' Though the number of Israel be as the sand, a remnant shall 
be saved,' Rom. ix. 27. Among us many rob the church, few add to the 
dition of it ; there are many usurers, few restorers. Lord, ' thou hast but a 
few names in Sardis,' Rev. iii. 1. 

That of Esdras concerning Israel is true of this mystical city, ' Of all the 
trees, thou hast chosen thee only one vine : of all the lands of the whole 
world, thou hast chosen thee ouly one pit : of all the flowers, one lily : of aU 
the depths of the sea, thou hast filled thee one river : of all the builded cities, 
thou hast hallowed Zion unto thyself. Of aU the fowls created, thou hast 
named thee one dove : of all the cattle, thou hast provided thee one sheep : 
among all the multitudes of peoples, thou hast gotten thee one people,' 2 Esdr. 
V. 23. If we should divide the world into thirty parts, scarce five of them are 
Christian. Of those five, the Pope challengeth (at the least) half. He says, I 
have one church in Italy, one in Germany, one in Spain, one in France, one 
in England. Now the Lord one day convince him, and grant us he may 
have none in England ! Now it is a quarrel betwixt us and Antichrist, 
whether they or we belong to this city; we cannot agree about it. One 
day this quarrel will be taken up ; the next will clear it. Now subdivide 
iill these five parts of the world, whether theirs or ours, and scarce one is 
truly sincere. Hypocrisy hath one part, heresy another part, profaneness 
a third part, lukewarmness a fourth ; God hath least, that owns all. Oh the 
small number sealed up by the Spirit of the living God ! Let this teach 
every one to suspect himself : when Christ said, ' One of you shall betray 
nie,' they presently all cry, ' Master, is it I f When he was asked whether 
only few should be saved, he tells them of neither many nor few, but charged 
them to look to themselves, that they might be of the number : ' Strive to 
enter in at the strait gate,' Luke xiii. 24. ' There is a city built in a 
broad field, full of all good things, but the entrance thereof is narrow, be- 
sides the dangerous passage between a violent firo and a deep water,' 2 Esdr. 
vii. G. Study, strive, pray that thou mayest pass through the narrow way, 
by the sweet guiding hand of Christ. 

2. Of God. God is the proprietary of this city. Est una civitas, et una 
civitas : unns popiihis, et timis populus, unus rex, et imm rex, una lex, 
et %ina lex,* — There are two cities, two peoples, two kings, and two laws. 
For the cities, there is ' Babylon the great,' Rev. xviii. 2, and ' Jerusalem the 
mother of us all,' Gal. iv. 2G. For the peoples, there is the ' seed of the 
woman ' and ' of the serpent ' — corn and tares, sheep and goats, vessels of 

• Aug. 



504 THE HAPPINESS OF THE CHUP.CH. [SeRMON LVII. 

honour, and vessels of dislionour, Jacob and Esau, Christ and Belial. JVec 
est tertitcs, nee ad tertium, — There is no third person, nor designment to a 
third place. For the kings, there is Christ : ' Yet have I set my King upon 
Zion the mountain of my holiness,' Ps. ii. 6 ; and Satan, ' the prince of the 
power of the air,' Eph. ii. 2. The prince indeed, not mundi, sed tenehrarum 
mundi, — not of the world, but of the darkness of the world. 2 Cor. iv. 4, 
you have both these kings together : ' The god of this world hath blinded 
the minds of unbelievers, that the light of Christ might not shine unto them.' 
For the laws, God's law is, ' Let every one that nameth the name of Christ, 
depart from iniquity,' 2 Tim. ii. 19. Satan's law is, ' the lust of the flesh, the 
lust of the eyes, and the pride of life,' 1 John ii. 16. God's law is, ' Thou 
shalt not swear ; ' Satan's, Thou shalt forswear. God's law, * Covet not ;' 
Satan's, Covet all. Nihil prcecipit Deus nisi charitatem, nihil diabolus 
nisi cupiditatem, — God commands nothing but love, the devil nothing 
but lust. 

Now these two cities were begun in Cain and Abel : Cain a citizen of the 
world, Abel a citizen of God. Their names signify their natures : Cain signi- 
fies a possession, and he built a city ; for ' the children of this world are 
wiser in their generation than the children of light.' Iniqui mentem in amore 
prcesentis vitce figunt,^ — Wicked men set their whole delight in this present 
world. What moved Caui to this 1 Not to be defended against wild beasts, 
which Plato says first moved men to build cities ; for then Abel would have 
builded so well as Cam : nor because man is animal sociale, a sociable crea- 
ture, which Aristotle makes a special motive hereof; for then the righteous 
would also have builded. But because Cain was a fugitive, he builded for 
protection against God's curse ; especially because he had "no expectation of 
a better city. Unlike to Abraham, who ' looked for a city that hath a foun- 
dation, whose builder and maker is God,' Heb. xi. 10. The Greeks say, 
that Cecropolis, built by Cecrops, the Egyptians that Thebes, the Argives 
that Argos, was the first city. But it is manifest, that this city built by 
Cain was the first. He caUed the name of this city Enoch, but Henoch in 
the righteous line is the seventh : ' Enoch the seventh from Adam,' Jude, 
ver. 14. So the wicked dedicate worldly possessions in the first place, the 
righteous in the last. Cain and Henoch had their possession and dedication 
here. But Abel signifies mourning, and he built no city. Our possession 
is in heaven, this city of God, invisible to the eye, incredible to the faith of 
the world, but infallible to all believers. 

And for Cain, it is not properly translated, cedijicavit, but erat cedifi- 
cator, as Junius ; erat aidijicans, as the Septuagint : he began to build, but 
he finished not : he was still a runagate. So all worldlings are but cedi^' 
cantes; like the Babel-erecters, they but began to rear the tower, but never 
could come to roof it. ' This man began to build,' aaith Christ, ' but could 
not make an end.' They are persuaded, yea, ' theii- inward thought is, that 
they buUd houses to all ensuing generations,' Ps. xlis. 13; but 'this their 
way is their foUy.' ^dijicat mortalis, mors diridt cedijicantem, — Mortal 
man builds, and death puUs down both builder and edifice. You have heard 
it talked of castles built by day, and still (no man knows how) pulled down 
again by night. That fabulous report is mystically true of the worldling's 
hope : whatever he erecteth in the day of his prosperity, the night of his 
ruhi shall overthrow. 

Here are the two cities : Omnis homo vel in ccelis regnatums cum Christo, 
vel in infernis cruciandus cum diaholo,\ — Every one shall either reign with 
* Greg. t Aug. 



HeB. XII. 22-24.] THE HAPPINESS OF THE CHURCH. 505 

Clirist in heaven, or be tormented -with the devil in hell. But how then is it 
said that ' God was in Christ, reconciling the world to himself?' 2 Cor. v. 
19; therefore the whole world is reconciled. But St John contracts it, 
Mundus positus in maligno, — ' The whole world lieth in wickedness,' 1 John 
V. 29 ; therefore the world is not reconciled to this city. Here qui bene dis- 
tinguit, bene docet, — a proper distinction doth clear this diflBculty. The 
world is sometimes taken for good, then denominatio sequitur meliorem par- 
tem ; often for evil, then denominatio sequitur majorem jmrtem. In a word, 
saith Augustine, Amor Dei constituit Jerusalem, amor mundi Babylonem, — 
The love of God entitles us to Jerusalem, the love of the world to Babylon. 
Thus may we distinguish the citizens ; for bonos vel malos mojrs faciunt boni 
vel mail amores, — our good or bad loves make om: good or bad lives. There 
is no man which belongs not to one of these two cities. No ? To which of 
them belongs the hypocrite 1 To Babylon 1 His face is toward Jerusalem. 
To Jerusalem ? His heart is %vith Babylon. His misery is great : because 
he wears God's outside, the world will not be his mother ; because he wears 
the world's inside, God will not be his father. He hath lost earth for 
heaven's sake, and heaven for earth's sake. We have some such rushers 
into authority uncalled, vicious correctors of vice, that undertake to cleanse 
the Augean stables, perhaps somewhat the sweeter till themselves came in : 
officious scavengei-s of iniquity. If with this loam they daub over their own 
debauchedness, they are like dung, which is rotten and stinking of itself, yet 
compasseth the ground, and makes it fruitful. Or like the shepherd's dog, 
that hunts the straggling sheep to the fold, yet is a dog stiU, and hath his 
teeth beaten out, lest he should worry them. Will you hear to what city 
hypocrites belong ? The wicked servant shall have ' his portion with h)''po- 
crites, where shaU be weeping, and gnashing of teeth,' Matt. xxiv. 51. So 
then the hypocrite's home is the city of weeping and gnasMng of teeth. 

But in this blessed city God is Kmg, Christ his eldest Son, Heb. i. 6 ; the 
elect are his younger brethren, Eom. viii. 29 ; his viceroys are kings, angels 
his nobles, just judges his magistrates, Rom. xiii. 4; good preachers his 
ministers, 2 Cor. v. 20 ; holiness his law, 1 Thess. iv. 3 ; the godly his sub- 
jects, providence his government. Matt, vi 32; heaven his court, ]\Iatt. v. 
34; and salvation his recompense, Rom. vi. 23. 

Further observe, that if this city be God's, then so are all things in it. 
Whence I infer that all sacred things in this city being God's, must not be 
violated. For the things in heaven, they are safe enough out of the en- 
croacher's reach ; but the holy things of this militant city arc universally 
abused : sacrilegium quasi sacrilcedium, — a profaning that is holy. Now 
holiness is ascribed to pereons, places, or things. Sacrilege may be com- 
mitted, saith Aquinas, (1.) Vel in personam, — against a person, when one 
ecclesiastical man is abused : ' He that despiseth you, despiseth me,' Luke 
X. 16. (2.) Vel in locum, — against a place, when the temple is profaned : 
* My house is called the house of prayer, but ye have made it a den of 
thieves,' Mark xi. 17. (3.) Vel in rem, — when things dedicated to holy uses 
are perverted : ' You have robbed me in tithes and oflPerings,' Mai. iii. 8. 
Simon Magus would have bought a ' power to give the Holy Ghost by im- 
position of hands,' Acts viii. 19. He would have given money for it, no 
doubt to have gotten money by it. No spiritual things are to be bartered 
for money. Now spiritual things are of four sorts : — 

(1.) Essentialiter : the gifts of God's Spirit — justification, sanctificatfon, 
' love, peace, patience, goodness, faith,' Gal. v. 22, charismata salutis; y?hich 
make those that have them spuitual. 



506 THE HAPPINESS OF THE CHURCH. [SeJRMON LVII. 

(2.) Causaliter: the word and sacraments, which are the conduit-pipes to 
convey unto our souls those graces, from the fountain of all grace, Jesus 
Christ ; * The words that I speak unto you, they are spirit, and they are 
life,' John vi. G3, 

(3.) Effectualiter ; as power to heal, to work miracles, to excommunicate, 
to absolve : gifts not imparted to secular hands, but committed with the 
keys to the church. 

(4.) Per annectlonem ; such are spiritual livings and endowments : these 
are not to be profaned in buying and selluig. Selling is like the .sin of 
Gehazi ; buying, like the sin of Simon ]\Iagus. Anathema danti, anathema 
accipienti, — There is a curse to the giver, and a curse to the receiver. Now 
sacrilege to these holy things of God is committed three ways : — 

(1.) Quando aufertur sacrum de sacro, — When a holy thing is taken from 
a holy place : as the consecrated vessels out of the temple. Felix seeing the 
costly chalices Constantinus and Constantius had bestowed on the church, 
maliciously scoffed. What stately plate is there for the carpenter's son 1 * 
But he that had so base a conceit of Christ's blood, did himself nothing 
night and day but vomit blood, till his unhappy soul was fetched from his 
wretched carcase. We have too many of those, that, like Belshazzar, with 
the riches of the church have furnished their cupboards of plate. 

(2.) Quando non sacrum de sacro, — When a common thing is stolen from 
a sacred place. As if a thief breaks open a church to steal some private 
treasure hid in it. So the churchwardens may defraud the poor of the 
money in the box. It is the poor's, not sacred to the church, yet it is sacri- 
lege to embezzle it. 

(3.) Quando sctcrum de non sacro, — When a holy thing is taken out of a 
common place : as when the church is robbed of her possessions and endow- 
ments. Oh the mercy of God, what shall become of England for thus rob- 
bing God's city ! Our patrons are like those Christ whipped out of the temple; 
yea, worse : for they bought and sold in the church, these buy and seU the 
church itself 'It is a snare to the man that devoureth that which is holy,' 
Prov. XX. 25. A snare hath three properties. It catcheth suddenly : Uzzah 
did but touch the ark, and presently fell down dead. It holds surely : 
Uzziah will offer incense, but the leprosy (which was his plague) held him 
to his dying day, 2 Chron. xxvi. 19. It destroys certainly : the earth swal- 
lowed Korali and his confederates, when the rest escaped. 

The i^rophet bestows a whole psalm against this sin, Ps. Ixxxiii. The 
centre of it, upon whom all the lines and projections of his invectives meet, 
are those, ver. 12, that say, ' Let us take to ourselves the houses of God in 
possession.' He calls them God's enemies, tumultuous, proud, God-haters, 
ver. 2. Crafty enemies, with their plots, tricks, subtleties ; much like our 
impropriators' legal justifyings, ver. 3. Confederate enemies, combining 
themselves to annihilate a church : ' Come, let us cut them off from being a 
nation,' ver. 4 ; endeavouring to extinguish the very name of Israel : break- 
ing down the pale, that the boar, the depopulator, and the wild beast, the 
corrupt patron, may waste and devour it, Ps. Ixxx. 1 3. They would plough 
■up the universities, and sow them with the seed of barbarism. Now mark 
how he prays for them, ver. 9, * Do unto them as unto the Midianites ;' who 
were by the trumpets and lamps so terrified, that they drew their swords 
one upon another, Judg. vii. 22 : so that these by the trumpets of the law, 
and lamps of the gospel, might be awaked. ' As to Sisera and to Jabin at 
the brook of Kishon,' Judg. iv. 9 ; that great captain, whom God delivered 

* Theodor, 



HeB. XII. 22-24.] THE HAPPINESS OF THE CHUilCU. 507 

into the hands of a woman. Ver. 11,' Make their nobles like Oreb, and like 
Zceb; yea, all their princes as Zebah and Zalmunna;' all i)rincc3, yet died 
violent and ignominious deaths, and ' became like dung for the earth,' Doth 
he stay here? No; ver. 13, ' my God, make them like a wheel, and as 
the stubble before the wind :' infatuate all their plots, turn their brains, and 
disperse their stratagems. Is he yet satisfied? No; ver. 14, 'As the fire 
burncth a wood, and as the flame setteth on fire the mountains ; so persecute 
them with thy tempest.' He useth imprecations to open the flood-gates of 
God's wrath, that like fire it might consume them, either naturally, as fire 
burns the wood, or miraculously, as it inflameth the mountains. Yer. IG, 
' Fill their faces -with shame.' If this be to take God's houses in possession, 
who dares lay sacrilegious hands upon them 1 Yet for aU this, those men 
did not what they desired. ' Let us take,' ver. 1 2 ; they said it, they did it 
not. Perhaps no thanks to them ; they would if they could. We have 
done it, taken, inhabited, inherited ; as Elias said to Ahab : ' We have killed, 
and also taken possession,' 1 Kings xxi. 19. His tithes, his off"erings, all his 
lioly rites, yea, his very churches : we have gotten them, and led them cap- 
tive away, bound in chains of iron, conveyed by deeds, grants, seals, fines, as 
if we would be sure they should never return to the owner ; God is robbed 
of them for ever. 

' Shall I not visit for these thmgs ? saith the Lord : shall not my soul be 
avenged on such a nation?' Jcr. v. 29. What family, that hath had but a 
finger in these sacrileges, hath not been ruinated by them 1 They have been 
more unfortunate to the gentry of England than was the gold of Tholossa 
to the followers of Scipio. Remember the proverb : ' He that eats the 
king's goose shall have the feathers stick in his throat seven years after.' 
Justinian said, Proximum sacrilegio crimen est i£iiod viajestatis dicitur, — 
Treason is a jjetty sin in respect of sacrilege. Augustine seems to give the 
reason : Tanto gravius est peccation, quanto committi non jyotest nisi in Deum, 
— It is so much the more heinous, because it cannot be committed but im- 
mediately against God himself. Well then, as the Philistines made haste 
to send home the ark, 1 Sam. v. 11, and the Egyptians to rid themselves of 
God's people, Exod. xii. 31 ; so let us restore to God his dues with all speed. 
Otherwise, as he smote the Philistines with emerods secretly, and the Egj-p- 
tians with plagiies publicly; so only himself knows what he hath determined 
against us. With what face canst thou expect an inheritance from Christ 
in heaven, that detainest from Christ his inheritance here on earth ? * Let 
us not so Jewishly with the spoils of Christ purchase fields of blood. 

It is much, if at all this any guilty soul tremble ; but howsoever, like 
Pharaoh, when the thunder and lightnmg are done, they are where they 
were. Oh, this is a difiicult de\al to be cast out ! 

' Render unto Caesar the things that are Caesar's, and to God the things 
that are God's,' ^Mark xii, 17, Reddite Deo sua, ut Dens restituat vohis vestra,f 
— Return unto God that which is his, that God may allow you that which 
is youi's. We pay to the king impost, subsidies, and fifteens ; so give we all 
these in a resemblance to God, The Lord's impost for all his blessings is 
our gratitude. * What shall I render to the Lord for all liis benefits toward 
me ] I will take the cup of salvation, and bless the name of the Lord,' Ps. 
cxvi. 12. If we forget to pay this impost, the commodity is forfeit; God 
will take it back. Our subsidies are according to our parts. The subsidies 
of our eyes are our tears : he that pays not this tribute of rain shall want 
the sunshine of mercy. The subsidies of our mouths are our praises. Tibi 
* Aug. t Ibid. 



508 THE HAPPINESS OF THE CHURCH, [SeRMON LVII. 

omne os confitebitur. ' Lord, open thou my lips, and my mouth shall shew 
forth thy praise,' Ps. li. 15. The subsidies of our cars are attention to his 
word : ' Mary sat at Jesus' feet, and heard his word,' Luke x. 39. The sub- 
sidies of our heads are meditations of his power, justice, mercy, truth : ' The 
blessed man doth meditate in the law of the Lord day and night,' Ps. i. 2. 
This reduceth Christianity to practice ; a rare habit, and yet it is less pos- 
sible to be good without it than to swallow and never chew the cud. A 
sermon without consequent meditation may come to be remembered again 
in hell. The subsidies of our knees are geniculations ; ' I bow my knees to 
the Father of our Lord Jesus Christ,' Eph. iii. 14; Stephen 'kneeled down 
and prayed,' &c., Acts vii. 60. If our knees be too stout to pay this tribute, 
heaven-gate will be too low for our entrance. The subsidies of our hands 
are alms to the poor ; the due payment of this interest shall bless and in- 
crease the principal : ' Give, and it shall be given you,' Luke vi. 38. To 
the king we pay fifteens, to God tenths : these he hath separated to himself. 
The honest Pharisee could say, Tithe and be rich ; the dishonest Christian 
says. Tithe and be poor. But what men get by this detiny, shall be their 
fatal destiny ; they shall leave the gold behind them, but carry the guilt 
with them to everlasting fire. Eob not this city militant, lest God turn yoii 
from the city triumphant. 

' Of the living God.' This hath been an ancient attribute to God, ' living;' 
and it is added here jjartly for distinction, partly for demonstration. First, 
it distinguisheth the owner of this city from other titular gods. For ' there 
be gods many, and lords many,' 1 Cor. viii. 5. The name of gods hath been 
given to men, to idols, to lusts. Homines dii mortales, idola dii mortui, 
libidines dii mortiferi, — Men are gods dying, idols dead, lusts deadly. There 
are — 

(1.) Dii deputati, reputed and deputed gods : such are magistrates and 
princes. ' I have said. Ye are gods,' Ps. Ixsxii. 6 ; but these are mortal 
gods : ' Ye shall die like men.' You have your life from this living God : 
both the life of nature common with others, and the life of power superior 
to others. 'The poAvers that be are ordained of God,' Eom. xiii. 1. Pilate 
received that power from God whereby he unjustly condemned the Son of 
God. ' Thou couldst have no power against me, except it were given thee 
from above,' John xix. 11. We must give to those gods obedience, either . 
active or j^assive : active when they command well, passive though they 
command ill. Otherwise we incur ' damnation ' for obstinate disobeying, 
Rom. xiii. 2, as themselves have damnation for unjust commanding. These 
are momentary gods, as men are kings on the stage tiU the i^lay is done. 

(2.) Diifictitii, feigned gods, as Mars the god of war, Neptune the god of 
the sea, &c. They were strange gods that went a-whoring after women, 
made way to their lusts, if not by flattery, by blood. Scarce ranker villany 
in the devils than was found in those gods. This the philosophers objected 
against Paul, that he was 'a setter forth of strange gods,' Acts xvii. 18. The 
superstitious Lystrians took Paul for such gods : Dii descenderunt, ' The 
gods are come down to us in the likeness of men,' Acts xiv. 11. But Paul, 
ver. 15, points them to ' the living God that made heaven and earth.' Those 
feigned gods are confounded by this living God. 

(3.) Dii manufacti, gods made with men's hands, idols; but these are 
dead gods, Ps. cvi. 28. Yea, not only dead, but nothing : ' An idol is 
nothing in the Avorld,' 1 Cor. viii. 4. It is true that they have matter and 
form : the gold, brass, wood, or stone whereof they are made, be substances ; 
they have something in esse naturw, nothing in esse vitw/ they have stuff, 



Heb. XII. 22-24.] the happiness op the church. 509 

but no life in them. ' They have eyes, and see not , there is no breath in 
their mouths,' Ps. cxxxv. 17. St Paul commends in the Thessalonians this 
happy conversion, 'from dead idols to the living God,' 1 Thess. i. 9. Oh 
that it were as easy to confute idolaters as it is to confound idols ! Pes 
Jwminis conculcat talem deum, — No idol is so great a god, but the foot of 
man can kick it down. 

(4.) Dii usurpantes, usurping gods, devils. So Paul calls Satan '■ the god 
of this world,' 2 Cor. iv. 4. Of the whole world 1 What is then left for 
God '] Not so ; he is dem improhorum, not elemeniomm. God of the 
wicked, not of the frame, of the world. ' The prince of this world is already 
judged,' 1 Cor. vi. 13. A goodly god that is already judged ! 'The God 
of peace shall tread Satan under your feet,' Eom. xvi. 20. Not you, but 
God shall tread him down (to your comfort) under your feet. Therefore, 
'give no place to the devil,' Eph. iv. 27; for there is no place for the devil, 
but where it is given him. 

(5.) Dii sensuales, sensual gods. Some make their belly their god, and 
delicate cheer his sacrifices. ' Meats for the belly, and the belly for meats ; 
but God shall destroy both it and them,' 1 Cor. vi. 13. Others make gold 
and sUver their gods. Worse than pagan idolatry; they had gods of corn 
and of wine ; but ' these idols of silver and of gold, which they made for 
themselves to worship,' Isa. ii. 20, they shall one day cast away with male- 
diction. Some make their wife a goddess, dote upon her with extremest 
idolatry; a fair coloured piece of clay hath more worship than the Lord of 
heaven. To some their patron is a god ; they more quake at his frown than 
at all the curses in the Bible. These are not only dead, but deadly gods. 

For demonstration, the owner of this city is the living God ; both forma- 
liter in himself, and effective to others. ' Who only hath immortality,' 1 Tim. 
vi. 1 G. Only ? Are not angels and men's souls immortal. But God gives 
to them this immortality ; only he hath it in himself. Therefore he is called 
the living God, and the God of life. There be three degrees of life, all 
given by this living God. Universal ; which consists of sense and motion : 
of this the beasts participate. ' Thou sendest forth thy Spirit, and they are 
created,' Ps. civ. 3. Rational ; a life proper to maUj'^not to other earthly 
creatures. Supernatural ; which belongs only to the faithful. Christ him- 
self is this life in us. ' Now live not I, but Christ liveth in me,' Gal. ii. 20. 
II(jec vita reponitur, deponitur nunquam, — This life is laid up, but never 
lost. The world sees it not, because ' it is hid with Christ in God,' Col. iii 
3. We now feel it, live by it ; ' but when Christ, who is our life, shall ap- 
pear, then shall we appear with him in glory,' ver. 4. 

Behold here with comfort the Master we serve, the living God. Riches is 
a fljdng master ; it hastes away ' with the wings of an eagle,' Prov. xxiii. 5. 
Honour is a dying master ; it brings a man to the sepidchre, and then goes 
back with the heralds. Pleasure is a spilling master : ' Woe to them that 
laugh ! for they shall weep,' Luke ^d. 25. Satan is a killing master, his 
wages is hell-fire. But all in grace is living and enlivenhig. Idols are dead, 
and never were alive ; men are alive, but shall be dead ; pleasures are neither 
alive nor dead ; devils are both alive and dead, for they shall live a dying 
life, and die a living death. Only the living God gives everlasting life. 
Not only the life that he hath in himself, but the life that he gives to his 
creatures, challengcth a part in this title. As light is from the sun, so is life 
from God. He is the soul of the world, and more, for without him it could 
not be so much as a carcase. He is hfe itself, and spreads life mto all the 
animate creatures. In whom then should we put our trust, but in the living 



510 THE HAPPINESS OF THE CHUECH. [SeRMON LYII. 

God ? There is no less than madness in that idolatry which shall dote upon 
a base creature ; and bestow that life which we have from God upon a heap 
of gold, a thing that hath no life in itself, and no price but from men. Oh, 
let us ' turn from these vanities unto the living God ! ' Acts xiv. 5. 

' Jerusalem.' This is the appellation of the city. As Canaan was a figure 
of heaven, either of them called the ' land of promise ; ' so local Jerusalem 
is a type of this mystical city. There are many conceits concerning the 
denomination of Jerusalem. Jerome thinks that the former part of the word 
comes from the Greek 'lipog, holy; because Jerusalem is called ' the holy city,' 
Matt, xxvii. 53. But then there should be a mixture of two several lan- 
guages, Greek and Hebrew, to the making up of the word. The Hebrews 
derive it better : they say Shem called it Salem, ' peace ;' and Abraham 
Jireh. The place where he attempted the sacrifice of his son he called Jehovali- 
jireh, — ' The Lord will see,' Gen. xxii. 14. Thus put together it is Jerusa- 
lem, visio 2yacis. This is more probable than from the Greek 'iffoc, as Jt^ 
rome, or from Jehus, as Pererius. This is evident from Ps. Ixxvi. 2, ' In 
Salem is his tabernacle, and his dwelling-place in Zion.' So that Salem and 
Zion were both in one place. The Jews have a tradition, that in one and 
the same place Cain and Abel offered, in the same place Noah coming out of 
the ark sacrificed, in the same place Abraham offered Isaac, in the same 
place stood Araunah's threshing-floor which David bought, in the same place 
Melchizedek the priest dwelt, in the same place Solomon built the temple, 
and our Lord Jesus Christ was crucified. 

But to let go ambiguities, Jerusalem is a ' city of peace.' This is plain 
' Melchizedek was king of Salem, that is, king of peace,' Heb. \ii. 2. God's 
church is a church of peace. That of Plato over his door is worth our re- 
membrance : Nemo nisi verifatis et pacis studiosiis intrabit, — Let none enter 
but such as love peace and truth. St Paul is bold to his Galatians : ' I 
would to God they were even cut off that trouble you,' Gal. v. 12. Contra 
rationem nemo sohrius, contra Scripturas nemo Ghristiamis, contra ecclesiam 
nemo pacificus senserit, — No sober man speaks against reason, no Christian 
against the Scriptures, no peaceable man against the church. He that is not 
a man of peace is not a man of God. Peace is the effect of patience : if 
men would bear injuries, and offer none, all would be peace. It is the 
greatest honour for a man to suffer himself conquered in that wherein he 
should yield. ' Be of one mind, live in peace ; and the God of love and 
peace be with you,' 2 Cor. xiii. 11. A just reward ; if we have one mind, and 
live in love and peace, the God of love and peace shall be with us. 

* Heavenly.' This city is on earth, but not of earth. This is not terres- 
trial Jerusalem ; ' she is in bondage with her children,' Gal. iv. 25. She was 
not only then under the Roman servitude literally ; but, according to Paul's 
meaning allegorically, she could not attain the liberty of the Spirit, but 
abideth under the wrath of God and horror of conscience. But this Jerusa- 
lem is heavenly : ' I saw the holy city, new Jerusalem, coming down from 
God out of heaven, prepared as a bride adorned for her husband,' Kcv. xxi. 2. 

Now it is called heavenly in three respects — of birth, of conversation, of 
inheritance. Ortus ccelestis quoad origincm : j^i'ogressus coelestis quoad con- 
versationem, finis coelestis quoad translationem. Here is all heavenly. ' Jeru- 
salem that is above is free, the mother of us all,' Gal. iv. 26. In hoc quod 
dicitur sursiim, originis altitudo : quod Jerusalem, pacis midtitudo ; quod 
libera, libertatis magnitudo : quod mater, fecunditatis amplitudo : quod nos- 
trum omnium, charitatis latitudo* The church in the Creed hath three pro- 

• Hugo. Card. 



HeB. XII. 22-24.] THE HAPPINESS OF THE CHURCH. 511 

perties — 'holy, catholic, knit in a communion.' The word above intimates, 
she is holy ; the word mother, that she is knit in a communion ; the word 
of all, that she is catholic. 

Jerusalem is a type of the catholic church, in election, collection, dilection. 
For election ; * The Lord hath chosen Zion,' Ps. cxxxii. 13. That out of all 
cities, this out of all nations. * Ye are a chosen generation, a peculiar people,' 
1 Pet. ii. 9 ; enclosed from the commons of this world, God's own appropria- 
tion. For collection ; that was walled with stone, this hedged in with grace, 
' God planted a vineyard in a very fruitful hill, and he fenced it,' Isa. v. 2. 
It is well mounded, and the citizens of it linked together with the ' bond of 
peace,' Eph. iv. 3. For dilection ; ' beautiful for situation,' the palace of the 
great I^ng ; the sanctuary of his holy worship, his presence-chamber ; * the 
pillar and ground of the truth,' 1 Tun. iiL 1 5. There was ' the seat of Da- 
vid,' Ps. cxxii. 5: here the throne of the 'Son of David,' Rev. iii. 7, that 
openeth and no man shutteth, that shutteth and no man openeth. A 
heavenly city : — 

(1.) In respect of her birth and beginning heavenly. For the Lord of 
heaven hath ' begot her of immortal seed, by the word of truth,' James i. 
1 8. Art thou a Christian 1 Behold thy honourable birth and beginning. 
Was it an honourable style, Trojanus origine Caesar ? Then much more, 
Coslestis ongine sancius. Every saint is by his original heavenly. Bear thy- 
self nobly, thou hast a celestial generation. 

(2.) In respect of gro"wi;h and continuance heavenly. ' Our conversationr 
is in heaven,' Phil. iii. 20. We live on earth, yet, saith the apostle, our con- 
versation is expressly in heaven. Our affections are so set on it, that we scarce 
look upon this world : we so run to our treasure there, that we forget to be 
rich here ; but, like the saints, cast onr money at our feet. Acts iv. Corpore- 
ambulantes in terris, corde hahifantes in coelis, — Our bodies walk on earth, 
our hearts dwell in heaven. To the hating and despising world we answer, 
i\^i7 nobis cum mundo, nil vohis cum coelo, — We have small share in this world, 
you have less in the world to come. 

(3.) In respect of the end. Ideo dicitur coelestis, quia coslum sedes ejus,'''' 
— Our souls are never quiet till they come to their wished home. ' Thus 
hath God blessed us with all spiritual blessings in heavenly places,' Eph. i. 3. 
The church in her worst part is below, in her best above. Earth is patria 
loci, but heaven is patria juris ; as Irishmen are dwellers in Ireland, but 
denizens of England, We ' dwell in houses of clay, whose foundation is in 
the dust,' Job iv. 19; but are ruled by the laws of that supenial city. 

* Father, my will is that those thou hast given me, may be with me where 
I am,' John xvii. 24. Amator mortuus est in corpore proprio, vivus in ali- 
eno,\ — A lover is dead in his own body, alive in another's. Animus velut 
pondere, amore fertur, quocunque fertur, saith Augustine, — Love weighs 
.and sways the soul, whithersoever it be carried. Exi de terra tua, said God 
to Abraham, — * Get thee out of thy country,' Gen. xii. 1 ; yea, rather, de 
terra non tua, from a country that is none of thine, ' unto a land that I will, 
shew thee,' thy own land, the kingdom of heaven. Though man be called 

* earth earth, earth,' .Jer. xxii. 29, thrice with one breath, (earth by procrea- 
tion, earth by .sustontation, earth by corruption, saith Bernard,) yet the Chris- 
tian is not hahitalor sed accola terra', — not a dweller, but a pas.sengcr on the 
earth. ' For here we have no continuing city, but we seek one to come,' 
Heb. xiii. 14. An Englishman that trathcs in Turkey, and gets wealth in 
Turkey, yet plants not in Turlcey, but transports for England. A Christian, 

* A-n-r. t riato. 



512 THE HAPPINESS OP THE CHUKCH. [SeEMON LVII. 

•whatever he gets on earth, treasures up in heaven. Socrates being asked 
what countryman he was, answered, Suvi civis mundi, — I am a citizen of the 
world. But a Christian must answer, Su7n civis coeli, — I am a citizen of 
heaven. Forsake we this home-stall with a ready mind, when God calls us. 
And the Lord grant us so to live in this city of grace, that we may all live 
for ever in the city of glory, through Jesus Christ ! 

III. * To an innumerable company of angels.' Behold one special dignity 
the gospel brings us : consociari angelis, — to be made companions with the 
angels. The incorporal spirits are of two sorts, celestial and infernal If 
we weigh the malignancy of the one with the benignity of the other, we shall 
truly meditate this benefit. Infernal spirits are tempters to evil, and tor- 
mentors for evil. Homines seducunt, seductos damnant, damnatos torquent, 
— They seduce mortals, seduced they damn them, damned they torment 
them. Because they lost being like God, they strive to make men like them- 
selves. The devil enhanceth his own damnation, to procure others'. He 
knows himself irrecoverably lost, therefore is desperate. These are wretched 
companions. Lord, grant us to know no more of them than by hearsay ! 
But the good angels strive by all means to uphold us in our integrity ; to 
keep us in fear of that God they know and worship ; to preserve us from 
dangers whilst we live, and being dead, to transport us to everlasting joy. 
Bless us, Lord, with the society of these angels for ever ! 

Here we must consider two circumstances, Quales and Quoti: the persons, 
what they are, 'angels;' the number, how many they are, 'an imiumerable 
company.' 

1. What they are : ' angels.' An angel is an intellectual and incorporal 
substance, free of wUl, a servant to God, and by his grace immortal in bless- 
edness. Ctijiis substantice speciem et termimim solus qui creavit novit* — ^We 
cannot sufficiently know them whiles we are on earth; oh, may we one day 
see and know them in heaven ! That we may receive comfort by this con- 
sorting with angels, and understand what good they do unto us, let us con- 
sider in them these six particulars : their nature, their knowledge, their power, 
their dignity, their distinction, their ministry. 

(L) Their nature: they are not qualities and motions, but spiritual sub- 
stances, really subsisting. This their actions testify; running on God's com- 
mands, executing his bests, &c. They are not flesh and bone, yet sometimes 
have taken visible forms. Abraham, entertaining three angels, 'set meat 
before them, and they did eat,' Gen. xviii. 8. Theodoret says they did take 
the meat simidatis manibus, and did put it into simidatum os, — they seemed 
to eat, not in truth. But they had palpable and tractable bodies for the 
time, as appears plainly, ver. 4, by ' washing their feet.' Thomas thinks they 
assumed a true body, but no7i fait vera comestura, — it was not a true eating. 
But this is a weak opinion; for there may be a true eating, though the meat 
be not converted into the substance of the body. So our Saviour did eat 
after his rising from death, yet no man thinks his meat was turned into his 
substance. It is safe to say with the text, ' they did eat,' and perform other 
offices of a body truly. Now this was by divine dispensation for a time, the 
better to accomplish their enjoined duties. Yet were these bodies no part 
of their natures, but only as garments are to us. But whence had they these 
bodies 1 They were either immediately created of God, or conflate of some 
prc-subsistent matter.t What became of these induments deposed ? Either 
as they were made of nothing, so resolved into nothing, or else turned into 
the first matter whereof they were composed ; and so was also the meat they 
* Damasc. + Calvin. 



HeB. XII. 22-24.] THE HAPPINESS OF THE CHURCH. 613 

did cat. Thus they have been called men : ' Three men came to Abraham,' 
Gen. xviii. 2 ; the women that came to Christ's sepulchre found ' two men 
standing by them in shining garments,' Luke xxiv. 4. This is their nature, 
which in itself, saith Isidore, is mutable ; for some of them ' fell from that 
blessed estate, and left their own habitation,' Jude, ver. 6. But now for the 
rest, servavit eos incorimptos charitas ceteiiia, — the eternal love of God hath 
made them unchangeable. For Christ ' hath reconciled all things to himself, 
whether they be things in earth, or things in heaven,' Col. i. 20. This is 
their excellent nature : inferior to God, superior to man. In the prophet's 
vision, ' each of the seraphims had six wings ; with twain he covered his face, 
and with twain he covered his feet, and with twain he did fly,' Isa. vi. 2. 
They have two wiugs to cover their faces, as not able to behold the glory of 
God; and two to cover their feet, because we are not able to behold them in 
their excellency. 

(2.) Their knowledge. Austin says, They are taught of God, in the eternal 
contemplation of whose truth they are most blessed. Quomodo qiice scienda 
sunt nesciant, qui scientem omnia sciunt T" — How should they be ignorant of 
such things as are fit to be known, that know him that knows all % Their 
Imowledge is threefold : natural, experimental, and revealed. First, natural ; 
received of God in their creation, endued with an extraordinary light above 
man. Secondly, revealed ; as God, according to process of time, hath mani- 
fested to them : God revealed things to the angels, they to the proj)hets. 
Thu'dly, experimental; which they have acquired by observation: they mark 
God's doings. For it is certain the angels did not know all things from the 
beginning which they know now. They knew not perfectly the manner of 
man's redemption. That mystery from the beginning of the world hath been 
hid in God, and is ' now made known to the principalities and powers in 
heavenly places,' Eph. iii. 10; 'Great is the mystery of godliness: God is 
manifested in the flesh, justified in the Spirit, seen of angels,' 1 Tim. iii 16. 
Res mira angelis, quanto hominibus! — A matter worthj^ the wonder of angels, 
much more of men ! 

There be things which yet the angels do not know : — First, Not the day 
of judgment : ' Of that day and hour knoweth no man, no, not the angels 
of heaven,' Matt. xxiv. 30. Secondly, Not man's heart : ' Thou, Lord, only 
knowest the hearts of all men,' Acts i. 24. If angels knew men's hearts, they 
were gods. Thirdly, Neither do I think, with St Augustine, that they know 
quanti nuvieri suj^iilementum de genere humano integritas illius civiiatis 
expedat, — what definite number of mankind must concur to the perfection 
of that heavenly city. Man is circumscribed in place, knowledge, and mor- 
tality. Angels are circumsciibcd in place and knowledge, not in mortality. 
God is not circumscribed in either place, knowledge, or mortality. Man 
knoweth much, angels know more, only God knoweth all. 

(3.) Theii- power. Christ, suffering himself to be apprehended, said he 
could command more than twelve legions of angels; whereupon one notes 
the mightuiess of his rescue, for every angel is stronger than a legion of men. 
They are said to excel in strength : ' Bless the Lord, ye his angels, that excel 
in strength,' Ps. ciii. 20» Mighty angels : ' The Lord Jesus shall be revealed 
from heaven with his mighty angels,' 2 Thess. i. 7. iMighty, but his; the 
original hath it, ' the angels of his mighty power.' Innumerable first-born 
of Egypt were slain by one angel ; a hundred eighty-five thousand Assyrians 
smitten by one angel, 2 Kings xix. 35 ; seventy thousand killed by one angel, 

* Greg. 
VOL. II. 2 K 



514 THE HAPPINESS OP THE CHUKCH. [SeRMON LVII. 

2 Sam. xxiv. Therefore they are called potestates, 'powers;' powerful in 
themselves, but how mighty when they are strengthened by the Almighty ! 

This is wonderful comfort to us, they are not weak that fight for us: 
' Michael and his angels fought against the dragon; and the dragon fought 
and his angels, but prevailed not,' Rev. xii. 7, 8. The devil hath a raging 
malice, but no prevailing power. One angel is too hard for many devils. 
But against the power of angels, it is objected that a man prevailed against 
an angel : ' Jacob had power over the angel, and prevailed,' Hos. xii. 4. Some 
had a sottish opinion that this angel was the devil in Esau's likeness, and 
that by the power of a good angel Jacob overcame. Now, lest he should 
ascribe the victory to himself and his own strengi^a, the angel smote him on 
the thigh, so that he halted. But there is no mention made save of one 
angel : he that wrestled with him was the same that blessed him ; he that 
blessed him was the same that touched him : a good angel, for an evil would 
never have blessed him. But, indeed, this angel was the Son of God : — 
First, Because he blessed him : God blesseth, not angels. Secondly, It is said. 
Gen. xxxii. 28, that he ' prevailed with God;' and, ver. 30, that he 'saw God 
face to face :' therefore it was God, not an angel. Whether it were God or 
an angel, you may see the power of faith, that it can prevail with mighty 
angels, with Almighty God. He that wrestled with Jacob gave him power 
to overcome ; seipso fortior est, — so God is stronger than himself. He could 
not prevail, because he would not ; he disposeth his power according to his 
will, not his will according to his power : ' Haste thee to Zoar; for I cannot 
do anything till thou be come thither,' Gen. xix. 22; ' Let me alone, that I 
may consume them,' Exod. xxxii. 10; — as if Lot and Moses could hinder 
God. Faith and prayer are manacles to his hands, whereunto he gives vic- 
tory against himself. 

(4.) Their dignity consists in two things : in respect of their place, and of 
their grace. First, For their abode, it is in heaven. Evil angels dwell 
below : ' They are cast down into hell,' 2 Pet. ii. 4 ; good above : ' The 
angels do behold the face of my Father in heaven,' Matt, xviii. 10. They 
are heavenly courtiers and heavenly choristers, eternally singing Jehovah's 
praise. Secondly, In respect of their grace; so that they are called the angels 
■of God, and are far more excellent than man. It is true that the Son of God 
dignified man's nature more than theirs : ' For he took not on him the nature 
of angels, but the seed of Abraham,' Heb. ii. 16. Timet angelxis adorari ah 
humana natura, quam videt in Deo suhlimatam^" — The angels refuse to be 
worshipped of man's nature, which they see God himself hath accepted. But 
though he took not their nature, yet he dignified their ofiice ; for he is often 
called by the name of angel : ' The angel that redeemed me,' says aged Israel, 
Gen. xlviii. 16. The only redeeming angel is Christ. The angel that went 
with the camp of Israel is called, Exod. xiv. 24, ' The Lord.' Paul says ex- 
pressly it was Christ, 1 Cor. x. 4, 9. He is called cmgelus foederis, the ' angel 
of the covenant,' Mai. iii. 1. 'I saw an angel having the key of the bottom- 
less pit; and he bound Satan,' Rev. xx. 1. But only Christ can bind Satan, 
and ' hath the keys of death and hell,' Rev. i. 18. Thus Christ hath accepted 
the name of angels, yet he took not on him the nature of angels, but of man ; 
no more than the angels took on them the nature of man, when they appeared 
in a human shape. 

(5.) Their distinction. Gregory collects from the Scriptures novem angel- 
orum ordines, — nine several orders of angels : angels, archangels, virtues, 

* Greg. 



HeB. XII. 22-24.] THE HAPPINESS OP THE CHURCH. 515 

powers, principalities, dominations, thrones, cherubim, and serapliim. We 
grant indeed that there be certain distinctions and degrees in the choir of 
heaven ; but whether distinguished by nature, gifts, or offices, none can de- 
termine. The Papists plead much for the princedom of i\Iichael above all 
other angels. Their ground is Rev. xii. 7, ' ^Michael and his angels fought,' 
«fec. Bellarmine affirms, that ever since the fall of Lucifer, Michael is head 
of the glorious angels ; and the Rhemists coUect from that place the reason 
why Michael is ordinarily painted fighting with a dragon. But the foolish 
painter, so well as wise Bellarmine, can tell us how Michael came to bo 
chosen ua Lucifer's room. Jude saith, the wicked angels that left their ha- 
bitation are 'reserved in chains of darkness;' but he tells us not that such 
as did not fall are preferred to higher places, but rather continue still in 
their ' first estate' and dignity. Indeed Jude calls Michael an archangel, 
and Daniel unum de principibus, one of the principal angels ; but it can never 
be proved that he was, is, or shall be monarch or head of all angels. Them- 
selves say, that the greatest angel is used in the greatest embassage ; but 
Gabriel, not Michael, was sent for the contracting of that sacred match be- 
tween the God of heaven and the blessed virgin, Luke i. Therefore Gabriel, 
not Michael, should be supreme both in natural graces and supernatural 
prerogatives. Indeed Christ is the Michael there mentioned ; for the blessed 
angels cannot be said to l^e any other Michael's angels than Christ. So 
Augustine, Bullinger, Marloratus. Perhaps, in the vision, Michael and a host 
of angels appeared to John, but they represented Christ and his members. 
Christus est ecclesice suce PromacJms, angeli ejus SymmachV^ It is against 
the principles of holy belief to ascribe this victory to Michael or any other 
angel whatsoever. ' They overcame Satan by the blood of the Lamb,' Rev. 
xii. 11, not by Michael or any angel. 

(6.) Their ministry. From hence, some of the fathers say, the angels took 
their names. So Gregory: Angeli vocahulum nomen est officii, non naturae, 
— Angel is a name of office, not of nature. The inhabitants of that celestial 
country are always spirits, but cannot always be calle(t angels. Tunc solum 
sunt angeli, quando pier eos aliqua nuntiantur, — They are then only angels, 
or (it is all one) messengers, when they are sent on some message. Therefore 
he concludes, Hi qui minima nuntiant angeli, qui summa nuntiant arcli' 
angeli vocantur, — They that are sent on business of less moment are called 
angels ; of greater importance, archangels. Augustine : Ex eo quod est, 
spiritus est: ex eo quod agit, angelus est, — They are spirits in regard of their 
being, angels in regard of their doing. Good angels, saith Isidore, are de- 
puted for the ministry of man's salvation. God hath given man three helps : 
sense, to see danger near ; reason, to suspect danger far off ; angels, to pre- 
vent that he neither sees nor suspects. Now the ministry of angels is three- 
fold : to God, to his church, to his enemies. 

[1.] To God, which consists principally in two things : — First, In adoring 
and ascribing glory to him. So the seraphims cried, * Holy, holy, holy, is 
the Lord of hosts,' Isa. vi. 3. An army sung, ' Glory to God on high,' Luke 
ii. 14. The whole choir of heaven, 'Thou art worthy, Lord, to receive 
honour and power,' Rev. iv. Secondly, In standing in his presence, ready 
at his command, ' they do his commandments, hearkening to the voice of 
his word,' Ps. ciii. 20. For this promptness of obedience we pray, ' Thy will 
be done in earth, as it is in heaven.' Quod oramus, agamus. Thus angels 
were messengers that Christ should be conceived, Luke i. 31 ; that he was 

* Aretiixe. 



516 THE HAPPINESS OP THE CHUKCH. [SeRMON LVII. 

conceived, Matt. i. 20 ; that lie was born, Luke ii. 1 1 ; that he was risen, 
Luke xxiv. 4; that he was ascended, Acts i. IL These were great myste- 
ries, therefore were confirmed with the testimony of angels. 

[2.] To the church. ' Are they not all ministering spirits, sent forth to 
minister for them who shall be heirs of salvation V Heb. i. 14. And by this 
theu' ordination to service, the Apostle shews how infinitely far the pre- 
eminence of Christ transcends theirs. But did not Christ put ' upon him 
the form of a servant V PhU. ii. 7- Doth not himself profess, that he ' came 
not to be ministered unto, but to minister?' Matt. xx. 28. The answer is 
easy, I^on esse hoc naturce, sed vohintarice exinanitionis 1 — This was not a 
natural or enforced, but a willing abasement of himself. Humilitatem non 
habitam induit, celsitatem habitam non exuit, — He put on a humiliation 
that he had not, he did not put oft' the glory that he had. But the angels 
were created to this end, that they should serve. Totamque conditionem sub 
ministerio contineri Istis naturale, illi adventitium/^' To them it was ne- 
cessary, to Christ voluntary. Now their ministry to the church is three 
ways considerable : — 

First, In this life ; and that to our bodies and to our souls. 

First, To our bodies ; for they necessarily tend to the preservation of our 
temporal estates, even from our cradles to our graves. This is true in doctrine 
and in example. Iij doctrine : ' There shall no evil befall thee, nor any plague 
come nigh thy dwelling,' Ps. xci. 10. Why, how shall we be protected 1 Ver. 
11, Angelis mandabit, ' For he shall give his angels charge over thee, to keep 
thee in all thy ways. They shall bear thee up in their hands, lest thou dash 
thy foot against a stone.' In example : an angel comforts, directs, feeds 
Elias. Angels pluck Lot out of Sodom. An angel adviseth Joseph to flee 
into Egypt with Jesus. Abraham so encouraged his servant : ' The Lord 
will send his angel before thee,' Gen. xxiv. 7. ' Jacob went on his way, and 
the angels of God met him,' chap, xxxii. 1. Peter was in prison, and ' the 
angel of the Lord freed him,' Acts xii. 7. 

Secondly, To our souls, furthering the means of our salvation. The law 
was given l^y them, saith Stephen : * Ye received the law by the disposition 
of angels,' Acts vii. 53. God makes them instruments to convey knowledge 
to his church. It was God's charge : ' Gabriel, make this man to under- 
stand the vision,' Dan. viii. 16. It was the angel's performance : ' Daniel, 
I am come forth to give thee skill and understanding/ Dan. ix. 22. St 
John acknowledgeth in his Revelations, that ' an angel shewed him those 
things,' chap. xxii. 8. They preserve us in the true worship of God, and 
cannot endure any attribution of his glory to a creature, no not to them- 
selves. When ' John fell down at the angel's feet to worship him,' he pre- 
vented him : ' See thou do it not,' chap. xix. 10. They rejoice in our con- 
version : ' There is joy in the presence of the angels of God over one sinner 
that repenteth,' Luke xv. 10. They joy in this for two causes : — First, To 
behold the glorious fruit of their labours ; for it delights a man to see the 
works of his hands prosper. God hath sent them to guide us to good, to 
guard us from evil ; when we follow their guidance, they rejoice. Let us 
hate to sin, as we would not wish to bring grief to the thresholds of heaven. 
Secondly, That their number might be made up again. They lost a number 
of spirits ; they are glad to have it made up with souls. The angels jomed 
company with men, praising God on earth, Luke ii. ; so they dehght to have 
men made their fellow-choristers in heaven. 

Secondly, At the end of this life, to carry our souls to heaven. When the 

* Calviu. 



HeB. XII. 22-2-1,] THE HAPPINESS OF THE CHURCH. 517 

beggar died, ' he was carried by the angels into Abraham's bosom,' Luke 
xvi. 22. He that in life was scorned of men, and had no companions but 
the dogs, is so regarded of God that he is guarded by angels. He that could 
neither go, nor sit, nor stand, is now carried ; not on the shoulders of men, 
as the Pope, the proudest on earth, but he rides on the wings of angels. He 
is carried to a glorious port by gracious porters. 

Thirdli/, At the last day, ' Christ shall send his angels with a great sound 
of a trumpet, and they shall gather together the elect from the four winds, 
from one end of heaven to the other,' Matt. xxiv. 31. These are those 
reapers, chap. xiii. 30, that in the time of harvest must gather the tares to 
the fire, and the wheat to God's barn. 

, This is their ministry to us. But it is the Lord ' that ordereth all our 
steps,' Ps. xxxvii. 23 ; he spreads the gracious wings of his providence over 
us ; and the Lord Jesus Christ is all in all unto us. Now the rule is, Non 
multiplicanda entia sine necessitate; and, Frustra fit per plura, quod fieri 
potest per pmiciora. It seems, then, the help of angels is more than needs. 
For ' he that keepeth Israel neither slumbers nor sleeps,' Ps. cxxi. 4. I an- 
swer, that angelical custody doth not extenuate, but extol God's goodness 
and greatness towards us ; for this is but the execution of his high and holy 
providence. It is the wisdom of the king that governs all the cities and 
castles in his dominions ; yet he leaves not these unfurnished of men and 
munition to withstand the enemy's invasion. The devils range and rage 
against us in every corner, therefore God hath ordained for our guard a host 
of angels. ' The angel of tlie Lord encampeth round about them that fear 
him, and delivereth them,' Ps. xxxiv. 7. True it is that God is able to de- 
fend us himself by himself, through that immediate concourse that he hath 
in all things. But to shew that the Almighty God, being tied to no means, 
doth yet work by means to uphold the weakness of our natures. A prince 
sees his little children besieged, and sends his stronger sons, able soldiers, to 
relieve them. Their help to us is certain, though not visible : we cannot 
describe it nor prescribe it, but we feel it in the success ; they preserve us. 
Against the Syrian band, ' the mountain was full of horses and chariots of 
fire,' 2 Kiugs vi. 17, to defend Elisha. Neither is this all, but to manifest 
his abundant goodness to mankind : ' What is man, Lord, or the son of 
man, that thou so' guardest and ' regardest him?' Ps. viii. 4. They are dust, 
and vanity, and rottenness, yet the Lord sends his glorious angels, his pages 
of honour, and princes of his court, for theii' messengers and ministers. As 
if a king should not only give his subject a charter and patent of safe con- 
duct, but also send his own guard to attend him. So the Lord honours us 
with his own guard-royal through Jesus Christ. 

[3.] To enemies ; not for their safety, but for the execution of God's judg- 
♦ ments on them. The huge army of Sennacherib was overthrown by an 
angel. Indeed they will not the destruction' of any man, further than the 
justice of God ordains it. But sometimes they are sent out for the protec- 
tion of the very wicked : so Daniel speaks of the Grecians' angel and of the 
Persians' angel, Dan. x. The Ptomists allot a particular tutelar angel to 
every college and corporation ; yea, to the generation of flies, fleas, and ants ; 
yea, to every infidel kingdom such an angel ; yea, to antichrist ; lastly, even 
to hell itself Sure then they will not pinch themselves ; they appoint to 
the Pope two principal serapliims, ISIichael and Gabriel, ever attending his 
person. For that Michael is the chiefest, Victorellus produceth two very 
equal witnesses, the Iloman liturgy and Tasso's Jerusalem, as a worthy divine 
observed. To the conclave they assign one special assistant angel. But 



518 THE HAPPINESS OF THE CHURCH. [SeRMON LVII. 

methinks, as they ideate their hierarchy, this angel should desire the room, 
and become a suitor to the Holy Ghost to name him Poioe in the next con- 
clave. For by this means he doth wonderfully enlarge his diocese, having 
aU the lower world under him, all particidar angels of special societies sub- 
ject to him; yea, all the archangels and principaUties, officed to several estates, 
must concur to his guard and assistance. 

The truth is, God sometimes allows the help of angels to the very repro- 
bates ; but to this scojie and purpose, 2^opuli sui promovere saliUem, — to 
further the welfare of his own people. For all the achievements and victo- 
ries, which come to the heathen by help of angels, are intended not for 
their good, but the good of the saints. It is for the Son of God's sake they 
minister to us; and to none do they perfonn these comfortable services but 
to the elect in Jesus Christ. 

2. Thus you see what these angels are ; now let us consider how many. 
'An innumerable company.' The original is mynades. Myrias is ten thou- 
sand, innumerable ; a finite number is put for an indefiiaite. ' Thousand 
thousands ministered unto him, and ten thousand times ten thousand stood 
before him,' Dan. vii. 10. 'I heard the voice of many angels round about 
the throne, and the number of them was ten thousand times ten thousand, 
and thousands of thousands,' Eev. v. 11. Gregory* thinks there are so 
many angels as there are elect : Siiperna ilia civitas ex angelis et hominibus 
constat : ad quam tantum credimus humanum genus ascendere, quantos illic 
contigit electos angelos remansisse. Ut scriptum est; statuit terminos gentium 
juxta numerum angelorum Dei. So many angels, saith he, as fell from 
heaven, so many souls shall go up to heaven. 

It is a question much disputed, whether, besides the protection of angels 
in common, every particular man have one particular angel for his guardian. 
I find many of the fathers allotting every one a particular angel. Isidor. : 
Singidce gentes prwpositos angelos habere creduntur; imo omnes homines 
angelos siios. Origen, BasU, Jerome, Chrysostom, Theophylact, Gregory 
Nyssen, Primasius Justin Martyr, Augustine, most of the schoolmen, and 
some Protestant divines, all conclude that every man from his birth, or espe- 
cially from his baptism, hath a particular angel. I will not dispute it, yet I 
must doubt it ; because I see no clear ground in the Scriptures to prove it. 
The two chief places cited are these : Matt, xviii. 10, 'Despise not these little 
ones, for their angels behold the face of my Father in heaven.' This place 
Cajetan and others expound, not that every little one hath a peculiar guardant 
angel, but omnes omnibus, that all the angels take care of all God's little ones. 
As the Scripture construes itself : aU the angels rejoice at the conversion of 
one sinner, Luke xv. 10. The other place is Acts xii. 15. Peter being un- 
expectedly delivered out of prison, came to Mark's house, where the saints 
were gathered together. Rhoda hearing his voice, ran in and told them how ' 
Peter stood at the gate. ' They said to her, Thou art mad : but when she 
constantly affirmed it, they said. It is his angel.' I answer that the dis- 
ciples, amazed at the strange report, spake they knew not what. On the 
like reason, because Peter, transported in beholding Christ transfigured, said, 
' Let us build here three tabernacles,' Matt. x\di. 4, some might infer that 
saints departed dwell in tabernacles. Because the two sons of Zebedee de- 
sired to sit one at Christ's right hand, the other on his left in his kingdom. 
Matt. XX. 21, they might have concluded that Christ was to be a temporal 
king. Or because the disciples, seeing Jesus walking on the sea, in their 
troubled minds said, ' It was a spirit,' Matt. xiv. 'IQ, others might prove that 
* Horn. 34, in Evang. 



Heb. XII. 22-24.] the happiness of the chuech. 519 

spirits walk. Omne dictum sancti non est dictum sanctum, — All are not Chris- 
tian truths that true Christians have spoken. Dicunt errores non ChHstiani, 
sed homines, — They err not as they are Christians, but as they are men. 

But it is objected, that they spake after the common opinion of men in 
that age. We reply, that in that age it was a common opinion that dead 
men walked : so it appears by Herod hearing the fame of Jesus, ' This is 
John the Baptist; he is risen from the dead,' Matt, xiv, 2. Vox jwpuli is 
not ever vox Dei, — Common errors are no rules of truth. And if the place 
were so manifest as they could wish it, why might it not rather be under- 
stood thus 1 ' It is his angel,' that is, some angel that God hath sent for 
his deliverance. Sometimes many men have but one angel ; other times one 
man hath many angels. Esod. xiv. 10, there was but one angel for many 
people. 2 Kings vi. 17, there were many angels for one man. 

As great princes will have their servants attend on him whom they honour, 
so God commands his angels to wait on them whom he gi-aciously respects. 
Neither are they properly angels longer than they are so employed. They 
are always spirits, but not always angels;* as we do not call those mes- 
sengers that are sent on no message. >St Jerome proves the dignity of the 
soul by this argument, that every one hath a several angel deputed for his 
guard from his nativity. Some have gone so far as to affirm that Christ 
himself, while he lived upon earth, had his tutelar angel ; which they ground 
upon this, that in his agony in the garden ' there appeared an angel from 
heaven comforting him,' Luke xxii. 43. But others reject it for a paradox, 
that the God of all should want the guard of one single angel. Bellarmine 
hath fancied to us that in every kingdom there are two kings, a man and an 
angel ; in every diocese two bishops, a man and an angel ; yea, in the Ca- 
tholic church, without a schism, two popes, the one a visible man, the other 
an invisible angel. The school is full of such dreams, that each of us hath 
a bad angel to oppose, as a good to assist ; t that at the resurrection, every 
man's good angel shall gather together the bones of him he guarded. | But 
these be the fancies of those men that have made themselves a false key to 
the cabmet of God's secrets. Our knowledge hath two bounds : on the one 
side the Scripture, on the other side our own modesty ; and to us it sufficeth 
to teach you, that God doth protect us by his angels. Of their protection 
we are certain ; of their number, whether one or more, we may be, with re- 
ligion enough, uncertain. 

Let us now make some uses concerning this discourse of angels. These 
may be twofold ; some for imitation, others for application : — 

First, for imitation: there are three things specially to be observed in 
angels, purencss of substance, readiness of obedience, fervour of charity. 
These are covertly implied from Psalm civ. 4, ' He maketh his angels spirits, 
his ministers a flaming fire :' spirits, there is the purity of their substance ; 
ministers, there is the readiness of their obedience ; flame of fire, there is the 
heat of their charity. Thus were the cherubims of the tabernacle made, 
figuring these three virtues in the angels. Exod. xxv. : First, they were 
made of pure gold, ver. 18. This shews the excellency of their substance, 
for gold is the purest and best of metals. To this God's own word is com- 
pared : ' We will make thee borders of gold, with studs of silver,' Cant. i. 11. 
Secondly, they had two wings stretched out, to witness i)romj)titudiiiem 
ohedientice : 'Gabriel did fly swiftly,' Dan. ix. 21. Of all creatures the 
winged are the swiftest. ' Oh that I had wings like a dove ! then would I 
fly away, and be at rest,' Ps. Iv. G. The most suddenly transient thing, 
* Gregor. t Maldou. X Suarez. 



520 THE HAPPINESS OF THE CHUKCH. [SeRMON LVII 

riches, is compared to a winged creature : ' Riches makes itself wings, like 
an eagle,' Prov. xxiii. 5. Thirdly, they were made with their faces one 
towards another, to manifest the tnith of their love ; not like proud men, 
turning away their countenance from their brethren. Lastly, though one 
were toward another, yet both toward the mercy-seat : beholding him in 
sight to whom they were beholden in duty. 

Thus we see, (1.) That their nature is pure ; and this their mansion declares, 
which is heaven : for ' into it shall enter no unclean thing..' They are shin- 
ing and smging stars : ' When the morning stars sang together, and all the 
sons of God shouted for joy,' Job xxxviii. 7. Heaven, like fire, similem sibi 
reddit ingredientem, makes that it receives like itself. (2.) That their obe- 
dience is ready and swift, their very name imports, angels. A quo dominatio, 
ah eo denominatio ; for a name is given from some supereminent quality. 
'He rode upon a cherub, and did fly,' Ps. xviii. 10. (3.) That their charity 
is great, appears by their busy protecting us, grieving at our falls, rejoicing 
at our perseverance in good, and helping us forward to salvation. Let us 
imitate them in four things : — 

(1 .) In purity. N'othing is more pleasing to God. It hath the blessing of 
this life, and of the life to come. Of this hfe: ' Truly God is good to Israel, 
even to such as are of a pure heart,' Ps. Ixxiii. 1. God is good to the whole 
world with his common benefits, better to Israel with extraordinary blessings, 
but best of all to the ' pure in heart ' with his saving graces. Of the life to 
come : ' Who shall stand in God's holy place ? He that hath clean hands, 
and a pure heart,' Ps. xxiv. 4. ' Blessed are the pure in heart, for they shall 
see God,' Matt. v. 8. There is no joy like to this beatifical vision ; to see 
God is the height of happiness. But so shall the wicked : ' they shall see 
him whom they have pierced,' Rev. i. 7. Divines usually distinguish of that 
sight : ' They shall see the Son of man coming in a cloud,' Luke xxi. 27; 
they shall see him as a man, not as God ; as theh just Judge, not merciful 
Saviour. 

(2.) In piety and obedience ; wherein the angels are ready and speedy, 
resolute and absolute. As they help us to command the creature, so let 
them teach us to obey the Creator. They fly when God sends them ; true 
obedience hath no lead at its heels. Paul herein was like an angel : having 
Ms commission, he stood not to 'confer with flesh and blood,' Gal. i. 16. 
Quantum morce addis, tantum obedientice detraJiis, — So much as a man adds 
to delay, he takes away from obedience. The truly obedient man doth not 
procrastinate : Sed statim 23ct)-ai aures auditui, linguam voci, x>edem itineri, 
manum operi, cor prcecipienti* — He instantly prepareth his ear for the mes- 
sage ; ' Speak, Lord, for thy servant heareth,' 1 Sam. iii. 10. His tongue 
giveth a ready answer to the question, ' Simon, lovest thou me 1 Lord, 
thou knowest that I love thee,' John xxi. 16. His foot is shod for the 
journey: 'His feet be shod with the preparation of the gospel of peace,' 
Eph. vi. 15, His hand is fit for the work : 'Abraham stretched forth his 
hand to slay his son,' Gen. xxii. 10. His heart is pliable to the Com- 
mander : Paratum cor, — ' O Lord, my heart is ready.' 

(3.) In charity. Angels look upon and love one another, and all love us. 
Lit this teach us to love them and ourselves. Do they seek our peace, and 
shall we uncharitably war ? It was the angel's song, Luke ii., Pax in terris, 
• — 'Peace upon earth:' war with none but with Antichrist and the devil. 
The angels have no need of our love; we of theirs. Love we tliat on earth, 
which shall dwell with us for ever in heaven — charity. 

* Bern. 



HeB. XII. 22-24.] THE HAPPINESS OP THE CHURCH. 521 

(i.) In humility. Those glorious spirits stoop to do us service ; let us not 
think it bad or base to serve one another in love. No one man can so far 
exceed another, as the angels excel the best men. Do they abase themselves 
to our succour ; and shall we in a foolish pride scorn our brethren 1 The 
haughty piece looks on the poor betwixt scorn and anger : ' Touch me not,' 
I am of purer mould ; yet mors dominos servis, blended together in the for- 
gotten grave, none makes the finer dust. We cannot say, Such a lady's 
rottenness smells sweeter than such a beggar's. Conv down, thou proud 
spirit ; deny not succour to thy distressed brother, lest God deny his high 
angels to succour thee. 

Thus for imitation ; now for application, learn we other uses : — 

(1.) This is terror to the wicked, who contemn and condemn the righte- 
ous. ' Despise not these little ones, for their angels are \ni\x my Father in 
heaven,' ilatt. xviii. 10. Beware you that scoff at poor innocents, their 
angels may plague you. They for their parts may be content to put up 
abuses, and to forgive injuries ; but their angels may take vengeance. 
'Herod vexed certain of the church, killed James with the sword; and see- 
ing it pleased the Jews, he took Peter also,' Acts xti. 1. They could not 
help this, but their angels did : for ' an angel of the Lord smote him that he 
died,' ver. 23. Thou mayest have evasion from the executioners of men, 
but no protection agamst the officers of God. When they are bidden to 
strike, they will lay on sure strokes : ' We will destroy this place, for the 
Lord hath sent us to destroy it,' Gen. xix. 13. 

(2.) They teach us devout reverence, so to behave ourselves as in the 
sight and presence of holy angels. The consideration of so blessed a company 
doth not only conferre jiduciam, and afferre devotionem, but inferre reveren- 
tiam, saith Bernard. When to Jacob, in his dream, was presented that 
ladder, and the ' angels ascending and descending on it,' wakening, he says, 
' How fearful is this place ! This is none other but the house of God, and 
this is the gate of heaven,' Gen. xxviii. 17. Seneca said, that the conceit of 
Cato and Plato, and such grave men m our company, would restrain us from 
evil ; but what are these to the holy angels of heaven ? ' We are a spectacle 
to the angels,' 1 Cor. iv. 9 ; they arc observers and witnesses of all our actions. 
' For this cause the woman ought to have power on her head, because of the 
angels,' 1 Cor. xi. 10. This is not to be understood of offence only given to 
the ministers of the church ; but to signify that a Avoman throwing oft" the 
vaU of modesty, and token of subjection to her husband, doth make even the 
angels of heaven witnesses of her dissolute contumacy. The angels are pre- 
sent vdth thee, when all men on earth are absent from thee. I ask thee, 
when thou pollutest the marriage-bed, attemptest a' homicide, plottest a 
treason, forgcst a writing, wouldest thou then have the angels present with 
thee, or absent from thee 1 If thou desirest them present, why dost thou 
offend them by thy turpitudes 1 If absent, thy protectors are gone, and the 
devils would easily confound thee. Non facias coram angelis Dei, yea, 
coram, Deo angelorum, — Do not that thing before the angels of God, yea, be- 
fore the God of angels, which thou wouldest shame to do in the sight and 
presence of an earthly man. 

Yet let us mark here, by the way, that albeit the angels deserve our 
reverence, yet they desire not our adoration. Indeed, the evil angels request 
it : it was a special boon which the devil begged of Christ, ' to fall down 
and worship him,' Matt. iv. 9. But the good refuse it : ' See thou do it not, 
for I am thy fellow-servant,' saith the angel to kneeling John, Eev. xix. 10. 
As we usually come too short in our due reverence to the angels, so the Papists 



522 THE HAPPINESS OF THE CHURCH. [SeRMON LVII. 

go too far in undue adoration. They have a set prayer for it : Angele Dei, 
custos mei : me tibi commissum lege superna, semper rege, custodi, guherna. 
This sacrilegious honour those holy spirits refuse : they take no charge of 
such superstitious souls. Accipiunt commissum, non arripiunt inconcessum. 
Honorandi, non adorandi ; sunt angeli; — Let them be honoured, but not 
adored. Love and reverence the angels, only worship God and Jesus 
Christ. 

(3.) This declares to us the excellent company that is in heaven. Were the 
place less noble and majestical, yet the company it affords is able to make 
the soul right blessed. We are loath to leave this eai-th for the society of 
some friends in whom we delight; yet we are all subject to mutual dislikes. 
Besides the meeting of those good friends again in heaven, there be also 
glorious angels. There be nothing in them but is amiable, admirable ; 
nothing in possibility of changing our pleasures. There thou shalt see and 
converse with those ancient worthies, patriarchs, prophets, apostles, martyrs, 
confessors, fathers of the primitive times, all of them outshining the stars ; 
where our love shall be as eternal as is our glory. There we shall live 
familiarly in the sight of those angels whom now we receive good from, and 
see not. Yea, there is the fountain of all felicity — that Saviour of ours^ 
whose grace only brings us to the blessed vision of the whole Trinity. 
Neither can there be a higher happiness than the eternal fruition of Jesus 
Christ. Let this teach us all to bless our God, that hath thus advanced us. 
Man is corporal dust ; oh that this clay of ours should come to dwell with 
those incorporal spirits ! ' We shall be as the angels of God in heaven,' 
Matt. xsii. 30. Sicut, non ipsi; like angels, though not angels in nature: 
communicatione spei, non speciei; we have now a communion of hope with 
them, hereafter of glory. To this place, thou Creator of men and angels, 
bring us through Jesus Christ ! 

* To the general assembly and church of the first-born, which are written 
in heaven.' Our Apostle hath spoken of the church's glory typically and 
topically ; now he describes it materially. First, the essence of it, what it 
is ; ' the church.' Secondly, the property of it, what kind of church it is ; 
' general,' or catholic. Thirdly, what are the parts of it, and of whom it 
consists : ' of the first-bom, written in heaven.' 

' The church.' This word is taken in divers significations. For the 
material temple : 1 Cor. xi. 18, 'When ye come together in the church, I 
hear there are divisions among you.' For the faithful domestics of one 
famUy: 1 Cor. xvi. 19, * Aquila and PriscUla salute you, with the church 
that is in their house.' For the professors of one province ; ' The church of 
Corinth, of Ephesus,' &c. For some famous company of believers gathered 
together in one place : 1 Cor. xiv. 4, ' He that prophesieth, edifies the 
church.' For an ecclesiastical senate or synod : Matt, xviii. 17, ' If he shall 
neglect to hear them,' die ecdesice, ' tell it unto the church.' For the whole 
number of the elect : Matt. xvi. 18, ' Upon this rock I will build my church.' 
Acts V. 11, 'Great fear came upon all the church.' 1 Tim. iii. 15, ' Which 
is the church of the Uving God, the pillar and ground of truth.' Here first 
let me premise three circumstances concerning the church : — 

1. Though it be a ' general assembly,' yet it is but one. ' There be three- 
score queens, and fourscore concubines, and virgins without number : but 
my dove, my undefiled is but one : she is the only one of her mother,' Cant. 
vi. 8. Indeed, there be two parts of this one church : triumphant m 
heaven, and militant on earth. The triumphant part is a company of justi- 
fied spirits, triumphing over the flesh, world, and devil ; spirits, I say, for 



HeB. XII. 22-24.] THE HAPPINESS OP THE CHURCH. 523 

bodies are not yet ascended.* They have two happy privileges : — (1.) To 
rejoice in the conquest over sin and death. The most righteous man living 
is i?i 2^?'ce?ia, in a continual warfare ; but so are the other, for St John 
saith, ' There was war in heaven/ Rev. xii. 7. This must be understood of 
heaven on earth, where there is no truce with Satan : Pax cum Deo, helium 
cum diaholo, — We have peace Avith God, but on this condition, that war with 
the devil. Therefore so run the promises : Vincenti dahitur, — ' To him that 
overcometh' shall be given palms, Rev. vii. 9, to shew that they had been war- 
riors, are now conquerors. (2.) To praise God continually, and to sing 'Amen ; 
Blessing and glory, thanksgiving and honour, be unto God for ever and ever!' 
The militant part is a company of men living under the cross, and desiring 
to be with Christ. They suffer, and this is their way to glory ; ' through 
much tribulation entering into the kingdom of God,' Acts xiv. 22. They 
desire dissolution, being ' willing rather to be absent from the body, and to 
be present with the Lord,' 2 Cor. v. 8. Not simply and absolutely desiring 
death ; but first that they might leave sinning, and so cease to displease God, 
and then to come nearer to their blessed Saviour, whose love hath ravished 
their hearts. Now this militant church may have many parts : as the ocean- 
sea is but one, yet distinguished according to the regions upon which it lies ; 
so there is the Spanish Ocean, the English Ocean, the German Ocean. 
There is a church in England, a church in France, a church in Germany : 
yet there is but one militant church. Multce ecclesice, una ecclesia, saith St 
Augustine. One sun, many beams ; one kingdom, many shires ; one tree, 
many branches. 

2. We must note that Christ alone is head of his church, and can have 
no other partner to share with him in this dignity. ' Jesus Christ is the 
corner stone, in whom all the building, fitly framed together, grows unto a 
holy temple in the Lord,' Eph. ii. 2L He doth not only by his authority 
govern it, but also by his grace quicken it ; so that we live not, but Christ 
liveth in us. ' Let us hold the head, from which all the body by joints and 
bands having nourishment ministered, increaseth with the increase of God,' 
Col. ii. 19. He requires no deputy, he needs none; for 'wheresoever ye 
are gathered together in my name, I am in the midst of you,' Matt. x\Tii. 20. 
Now every commission ceaseth in the presence of him that gives it. 

It is therefore as great arrogancy in the Pope to call himself caput ecclesice, 
head of the church, as for a subject to keep himself in commission in the 
presence of the king. But they distinguish of heads : there is a principal, 
and a ministerial head. Christ is not so weak in himself, or so respectless of 
us, as to need any ministerial head. Indeed there be heads inaterialitev, who 
are no other than principal members. So Saul was called ' head of the 
tribes j' 'Thou hast made me the head of the heathen,' Ps. xviii. 43; 'the 
Tachmonite, head of the captains,' 2 Sam. xxiii. 8 ; ' Jozabad, head of the 
Levites,' Neh. xi. 16. The eldest was called head of the family: 'These be 
the heads of their fathers' houses,' Exod. \i. 14. But there is a head for- 
mcditer, to give sense, motion, virtue, governance : this none but only Christ. 
3. We must know that there is no salvation out of this church ; such as 
never become members of it must eternally perish : they that are true mem- 
bers shall be saved. ' If they had been of us, they would have continued 
Avith us : but they went out from us, that it might be manifest they were not 
of us,' 1 John ii. 19. 'Without are dogs and scorners,' &.C., Rev. xxii. 15. 
All out of the ark perished in the waters. ' The Lord added to the church 

* Except our Saviour'.s, and the bodies of Enoch and Elias, and of those saints that 
rose at Christ's resurrection, of which yet many divines doubt. 



924: THE HAPPINESS OF THE CHURCH. [SeRMON LVII. 

daily such as should be saved,' Acts ii. 47. First, because there are no 
means of salvation out of it ; no word to teach, no sacraments to confirm. 
And especially because out of the church there is no Christ,, and out of 
Christ no salvation. Who have not the church their mother, cannot have 
God their father. This teacheth us to honour our mother, and like little 
children to hang at her breasts for our sustenance : ' Suck, and be satisfied 
with the breasts of her consolations ; milk out, and be delighted with the 
abundance of her glory,' Isa. Ixvi. 11. Run not to strange nurses for poison, 
when you may have pure millc of your own mother. * Desire, like babes, 
that sincere milk of the gospel, that you may grow by it,' 1 Pet. ii. 2. 
Qualis niitritio, talis complexio, — The complexion of your manners, the dis- 
position of your lives, will witness whose children you are. 

' The general assembly.' This is the property of the church ; ' general.' It 
is cathoUc in three respects : of time, of persons, of place. Of time ; because 
the church had a being in all ages, ever since the promise was given to our 
first parents in paradise. If there had been a time when no church had 
been on earth, the world should have then perished, for it stands for the 
elect's sake. Of persons ; for it consists of all degrees and sorts of men, rich 
and poor, princes and subjects, bond and free. There is no order nor state 
excluded, if they exclude not themselves. ' Christ is the propitiation for 
our sins,' 1 John ii. 1. He may be so indeed for the sins of John and the 
disciples, but how appears it for mine ? Yes ; ' not for our sins only, but for 
the sins of the whole world,' ver. 2, every condition of believers. Of place ; 
it is gathered from all parts of the earth, especially under the new testa- 
ment : ' Wheresoever this gospel shall be preached in the whole world,' 
Matt, xxvi. 13. When Christ gave his apostles their commission, he gave 
also the whole world for their parish, ' Go teach all nations, and baptize,' 
&c., Matt, xxviii. 19. 

Thus we see the property of this church, catholic or general. It is one, 
but not tied to one time, nor one place, nor one person ; it is catholic to all 
times, to aU places, to all persons. Augustine says that the Donatists in 
his days would have tied the church to Cartenna in Africa ; as the Papists 
in our days to Rome in Italy. How is it then a general assembly 1 Thus 
that antichristian rabble, which have almost nothing in their mouths but 
' The church, the church,' yet do mostly infringe the liberties of the church, 
and hedge it in. All of them have made the cathohc church to be nothing 
else but the Roman church ; and some of them the Roman church to be 
nothing else but the Pope. So in effect, Fajm virtualiter est tota ecdesia, 
say they. The Anabaptists imagined a church like the tick, all body and 
no head; the Papists have made a church like the toadstool, all head and no 
body. What a monster is their Pope, that will be all in all; eye and 
tongue, body and head, and tail too ! As Caligula took oflf the head of 
Jupiter, and set on another of his own ; so they have smitten off Christ's 
headship, and set on the Pope's. Let them take their imaginary head ; say 
we only to Christ, ' Whom have we in heaven but thee ? and on earth none 
besides thee.' Our dependence be for ever on our Head, the Lord Jesus. 

Before I leave this point, I desire to express two things — one for distinc- 
tion, the other for instruction. First, for distinction, bet^vixt this general 
assembly and particular churches ; then for instruction, to shew who be true 
members of this cathohc church, 

1, The main difference between them consists in this : that the cathohc 
church is always invisible, the members thereof only known to God ; par- 
ticular churches are sometimes invisible, and lying hid; other times manifest 



HeE. XII. 22-24.] THE HAPPINESS OP THE CHURCH. 525 

in the open profession of Christ's name. As the moon is eftsoons eclipsed 
or clouded, and often shhieth in the full. 

(1.) It lies hid through want of the word preached, and public adminis- 
tration of the sacraments. So it was in the days of Elias, when he wished 
to die : 'I only am left,' 1 Kings xix. 14. Strange apostasy, when so notable 
a prophet could not discern the church ! Yet, ver. 1 8, ' I have left seven 
thousand, that never bowed their knees to Baal.' So it was in the reign of 
Asa : ' For a long season Israel hath been without the true God, without 
a teaching priest, and without the law,' 2 Chron. xv. 3. The Papists de- 
mand where our church was before the days of Luther. We answer, that a 
universal apostasy was over the face of the world, the true church was not 
then A-isible ; but the grain of truth lay hid under a great heap of Popish 
chaff But this invisibility doth not prove a nuUity. They cannot impugn 
the antiquity of our church, unless they convince themselves. For the 
church of England holds no other doctrine than that the church of Rome 
primarily did hold, jind that which St Paul delivered to them in sacred 
writing : ' Justification only by the blood of Christ.' If they be fallen from 
this, who can blame us for falling from them ? It was high time to leave 
them, when they left the Lord Jesus. So long as we preserve the truth's 
antiquity, we must smile at thek fond objection of novelty. The church of 
God is catholic, not Roman Catholic ; that is just as foolish a phrase as the 
byword of ' Kent and Christendom.' Particular and universal are contra- 
dictories. If we have anything from them that they had from God, it is 
our blessing that we have kept it, their woe that they have lost it. Esau's 
blessing and birthright is lost to himself and given unto Jacob. They have 
not so much reason to boast, as we to rejoice. 

Our church had a substantial being before, but hath gotten a better being 
by the repurgation of the gospel, which is maintained by our CJhristian princes, 
justly styled ' defenders of the ancient faith.' It was God's floor before, 
though fiiU of chaff; but now since * he that hath his fan in his hand,' Matt, 
iii. 12, hath purged it, it is clearer in show and substance. It was before a 
wedge of pure gold, but usurped by the hands of impostors, that by their 
mixtures and sophistications, for gain and sinister respects, augmented it 
into a huge body and mass. It had the tincture of gold still, but mingled 
with the dross of traditions, superstitions, will-worships. You ask where 
was the gold ; shew us the place. We answer, it was in that mass ; now 
for extracting and purifymg it from the dross, God gave us the touchstone 
of his word, which made it sound, and manifests it to be sound. The Lord 
doth not then forsake his : the time was that the whole world seemed to 
groan factum se videns Arianiim, — beholding itself made Arian ; yet God 
had his number. Sardis is said to be dead : ' Thou hast a name that thou 
livest, but thou art dead,' Rev. iii. 1 ; yet there be a ' few names in Sardis 
which have not defiled their garments,' ver. 4. When ordinary means faU, 
by extraordinary the Lord gathers his elect. The Israelites in the wilder- 
ness wanted both circumcision and passover, yet God made supply by manna 
and the pillar of the cloud. 

(2.) A church is visible when it flourisheth : not that the faith and secret 
election of men is seen, but there are apparent signs, by frequenting the 
sanctuary, and submitting themselves to the ministry of the word. Now 
this visible church is a mixed company of men professing the faith. I caU 
it mixed, for in it are both believers and hy^wcrites, com and tares; it is a 
band of men where be some valiant soldiers and many cowards. It is called 
a church from the better, not from the greater part. The ungodly, though 



526 THE HAPPINESS OF THE CHURCH. [SeEMON LVII. 

tliey are in the cliurcli, are not of the church; as the superfluous humours in 
the veins are not parts of the body, but rather the sickness of it. These 
profess vem7n Jidevi, sed non vere, — the true faith, but not truly. Hence it 
appears that there be two sorts of members in the church : members before 
God, such as beside the outward profession, keep a * pure heart, a good con- 
science, and faith unfeigned;' members before men, such as have only the 
colour and husk of religion, in heart ' denying the power of godliness.' Yet 
these are by us to be esteemed members, according to the rule of charity 
judging the best. 

2. Now for instruction ; what I have to say consists in the exammation 
of two points. First, whether the church of England be a part of this 
catholic church ; then next, whether the church of Rome have the same 
prerogative. 

For ourselves; the most infallible mark of the true church is the right 
ministration of the sacraments, and sincere preaching the true doctrine of 
the gospel. That is the true mother and spouse of Christ that brings forth 
children to him, ' of immortal seed, by the word of God which abideth for 
ever,' 1 Pet. i. 23 ; not of traditions, miracles, dreams, but of this ' incor- 
ruptible seed.' And when they are born anew, feeds them with sincere 
milk out of her two breasts, the two testaments. This you know in your 
consciences to be true in our mother : she doth not give us pro lade venenum, 
but milk; even the same that Christ himself put into her breasts. When 
we grow strong she gives us meat, not bones; troubles us not with the 
subtleties of the schools, that have 2^hts argutiarum quam doctrince, plus 
doctrinoe quam usus, but quod accepit d, Domino, what she hath received of the 
Lord, neither more nor less, but just weight. She doth not say, Hcec dicit 
Papa ; but, Hcec dicit Dominus, — not, Thus saith the Pope in his decretals ; but, 
Thus saith the Lord in his Scriptures. She doth ' say the truth in Christ, and 
lieth not, her conscience bearing her witness in the Holy Ghost,' Rom. ix. 1. 
She doth not sophisticate truth, not mingle wine with water, not daub the 
walls of God's house with untempered mortar, not buUd upon the foundation 
straw and stubble, not adulterate the word, like a lustful man, whose end is 
not to increase mankind, but to satisfy concupiscence. Oh, then, let us hang 
upon her lips that preserves this true knowledge, and say with Peter, ' Lord, 
to whom should we go ? thou hast the words of eternal life !' John vi. 68. 

Thus we have proved the truth of our church by Scripture; but our 
adversaries oppose the sufficiency of this proof by disabling the Scriptures. 
They say we cannot know Scripture to be Scripture but by the testimony of 
the church. It is false, for the witness of man, subject to error, is nothing 
to the testimony of God, that cannot err. Therefore the Scripture is called 
the ' testimony,' Isa. viii. 20, because it bears witness to itself. Besides, 
the church hath her beginning from the word, for there can be no church 
without faith, no faith without the word, no word without the Scriptures. 
So the church depends on the Scripture, not the Scripture on the church. 
The lawyer, that hath only power to expound the law, is under the law. But 
they object, that 'faith comes by hearing,' Rom. x. 17, and hearing by the 
voice of the church. Paul intends there, not that general faith whereby we 
believe Scripture to be Scripture, but that justifying faith whereby we attain 
salvation. And this comes by the voice of the church, not of itself, but as 
it is the ministry of God's word. John is but vox clamantis ; Christ is 
verhum damans. Particular churches have erred; therefore the best security 
from error is in the Scriptures. 

This is a Lesbian rule, able to decide all controversies ; and it is vitio 



HeB. XII. 22-24.] THE HAPPINESS OP THE CHURCH. 527 

hominum, by the fault of bad interpreters, that it doth not. For whether 
aliorum incur ia, that despise it, or aliorum injuria, that pervert it, it suffers 
martyrdom, and may not be heard declare itself. The Papist, in expounding 
Scripture after his own fancy, makes himself judge, not the Scripture. But 
all their drift is with God's loss to promove the Pope's gain. He must be 
judge; yea, he shaU be an unerring judge. Yet, if the Pope have this 
infallibility, I wonder what need there is of councils. Here they fly to 
distinctions as to famihar spirits. The Pope may err argumentative, not 
definitive, — in his chamber, not in his chair ; p^rsonaliter, non formaliter, — 
as man, not as Pope. How prove they such an exposition of the Scripture 1 
Here they fly to the Pope ; he so expounds it. How prove they the Pope 
cannot err? Here straight they fly back again to' Scripture: ' Peter, I have 
prayed for thee that thy faith shall not fail.' These hang together like a 
sick man's dream. Insequeris ? fur/io. Fugis ? inseqicor. Yet thus they 
conclude against their own wills; whUst they only prove the Pope by the 
Scripture, spite of their teeth they prefer the Scripture above the Pope. 

If this be so, that the truth of the gospel being professed, believed, obeyed 
among us, manifest us against all adversaries to be true members of this 
general assembly, then two subordinate questions offer themselves collaterally 
here to be handled. First, Whether corrupters of our truth, and disturbers 
of our peace, are to be tolerated ? Secondly, ^Vhether for some corruptions 
of doctrine, or vices in manners, it be lawful for any of us to make separa- 
tion from us 1 

(1.) Seditious and pestilent seedsmen of heresies are to be restrained. If 
'a little leaven sour the whole lump,' what will a little poison do? If Paul 
to his Galatians could not endure Christ and Moses together. Gal. v. 9 ; how 
would he to his Corinthians endure Christ and Belial together ? 2 Cor. vi. 
14. He sticks not to ingeminate anathemas to them that preached another 
gospel. The Papists cry out against us for persecution ; they that shame not 
to belie the Scriptures, will not blush to belie us. Their prosperity, their 
riches, their number among us, directly prove that a man may be a Papist 
in England, and live. ' But if their religion turn to treason, shall it scape 
unpunished ? A Papist may live, a traitor may not live. To persuade that 
a Christian king at the Pope's will may, yea, must, be decrowned or murdered : 
is this the voice of religion, or treason ? If this be conscience, there is no 
villany ; if such an act merit heaven, let no man fear hell. I would ask 
a Papist, whether he be not bound by his religion to execute the Pope's 
doctrinal will ; whether if he bid him kill his king, he may refrain from that 
sacred blood, and not sin. If he refuse treason, he is not constant to his 
religion ; if he keep his religion, he must not stick at any act of treason. 
So that who knows whether this day a mere Papist may not, on the Pope's 
command, to-morrow be a traitor ? 

But say they, ' This is a supposition as likely as if heaven should fall : the 
Pope will never command it.' I answer, that popes have commanded it. 
' But we hope his present holiness -will not' We were in a piteous case if our 
•security was no better than your hope. God bless our gracious sovereign 
from ever standing at the Pope's mercy ! Why should such seminaries of 
heresy, and incendiaries of conspiracy, be suffered ? What atonement '■' of 
affection can there be in such disparity of religion, when some cry, God 
help us ! others, Baal hear us ! They to angels and saints, we to the Lord 
that made heaven and earth. But the event hath often proved which of 
these could best hear prayers. As in that memorable fight on the Levant 
* That is, at-one-ness, or agreement, — Ed. 



528 THE HAPPINESS OF THE CHURCH. [SeRMON LYII. 

seaSj of fiv£ Englisli sMps against eleven Spanish ; tliey crying for ^ictory 
to our Lady, we to our Lord : it seems the Son heard better than the mother, 
for the victory was ours. The commonwealth that stands upon legs partly 
of iron and partly of clay is never sure. One womb held Romulus and 
Eemus in peace; one kingdom could not contain them. 

But every man's mind is as free as the emperor's. Conscience is a castle, 
and there is nothing so voluntary as religion : faith comes by persuasion, 
not by compulsion. Yield all this ; and say with Tertullian, Nihil minus 
fidei est, quam fidem cogere. And with Bernard, Suspendite verhera, ostendite 
libera. Make a man in error rather blush than bleed. But if they break 
the foundation, Hon ferendi, sed feriendi. First speak to the conscience by 
good counsel ; but if that ear be stopped, shake the whole house about it. 
Si^eak to the ears of the inheritance, of the liberty, of the body ; by 
mulct, by prison, by exile. Let the liberty say to the conscience, For' 
thy sake I am restrained ; let the inheritance say, For thy sake I am 
impoverished; let the body say, For thy sake I am afflicted. But be- 
cause heresy dies not with the particular person, but kUls also others, 
and centum inficit, dum unum interficit ; and because it strikes at the life 
of a Christian, that is, his faith, — ' for the just shall live by his faith ;' — 
therefore pereat unus, p)oti^is quam unitas. Hoeretici corrigendi ne pereant, 
reprimendi ne perimant^^ — Heretics are to be corrected, lest they damn them- 
selves; to be restrained, lest they damn others. Fersecutio facit onartyres, 
hceresis a2)ostatas : p>lus nocuerzmt horum togce, quam iUoruvi galece,-\ — Per- 
secution made martyrs, heresy makes apostates : the heretics' words have 
done more hurt than the tyrants' swords. Aperte saivit p)ersecutor ut Leo ; 
hcereticus insidiatur ut Draco. Ille negare Christum cogit, iste docet. Ad- 
versus ilium opus p)citientia, adversiis istum ojytis vigilantia; — The persecutor 
rageth like a lion, the heretic insinuates himself like a serpent. To deny 
Christ he compels, this man instructs. Against the former we have need of 
patience, against the latter of vigilance. 

Excommunication, bondage, exile have been thought fit punishments for 
heretics ; fire and faggot is not God's law, but the Pope's canon-shot. :[ A 
heretic dying in his heresy cannot be saved; therefore Luther thinks, he 
that puts a heretic to death is a double murderer : destroying his body 
with death temporal, Ms soul with death eternal. But saith AugTistine, 
Diligite homines, interficite errores, — Love the persons, kill the errors. Pre- 
sume on the truth without pride, strive for it without rage. Severitas, quasi 
sceva Veritas, — But verity and severity do not agree. Fire and sword may 
put to death heretics, but not heresies. See here the difierence betwixt the 
Papists' proceedings against us, and ours against them. They die not among 
us for refusing our faith ; but us they burned, not for denying any article of 
faith, but for not believing transubstantiation : so strange an article that 
Bellarmine himself doubts whether it may be proved from Scripture or no, 
but that the church hath declared it so to be. But though faith be above 
reason, yet it is not against reason. ' This is my body,' saith Christ. Hoc, 
'This bread:' this pronoun demonstrative they will have to demonstrate 
nothing. Hoc cdiquid nihil est. How then 1 this nothing is my body : not 
this bread, but this nothing. Others will have something demonstrated to 
the understanding, nothing to the senses. Some will have a demonstration 
to the senses, nothing to the understanding ; some partly to both. Others 
expound it, ' This body;' then it is thus, 'This body is my body :' others 
say it is individuum vagum. But quod midtipliciter exponitur, communiter 

* Tertul. f Aug. J A play upon ' canon ' and ' cannon.'— Ed. 



HeB. XII. 22-24.] THE HAPPINESS OF THE CHURCH. 529 

ignoratur, — tliat which is so variously expounded is generally unknown. 
The most judicious among them cannot explicate it. 

* Corpore de Christi lis est, de sanguine lis est : 
Deque modo lis est, non habitura modum.' 

What damnable cruelty then was it in them to burn silly women for not 
understanding this their inexplicable mystery ! Those gunpowder divines 
condemned others to the fire for not knowing that which they never knew 
themselves. We teach such erring souls to be corrected, that they may be 
converted, not be confounded ; excommunicated, ' for the destruction of 
the flesh, that the spirit may be saved in the day of the Lord Jesus,' 1 Cor. 
v. 5. 

(2.) Whether a separation may be justly made from our church for some 
errors or corruptions of life 1 I know that divers, who were once among 
us, never of us, have put out their own lights, indeed excommunicated them- 
selves. What is their plea 1 That our assemblies are full of enormities. I 
answer, that the defects and corrui)tions of a church must be distinguished : 
they are either in doctrme or in manners. For doctrine ; some errors are 
citra fundamentum, some circa funclamentum, others contra funclamentum. 
Errors beside the foundation trouble, errors cd>out the foundation shake, 
errors against the foundation overturn all. So long then as no foundation 
is harmed, it is not lawful to depart : until the church separate from Christ, 
we must not separate from it. In two cases there is warrant of separation. 
First, when the substance of God's worship is quite corrupted : ' What agree- 
ment hath the temple of God with idols?' 2 Cor. vi. 16 ; when this is, ver. 
17, ' Come out from among them, and be ye separate, saith the Lord.' When 
Jeroboam had set up idols in Israel, ' the priests and the Levites left their 
suburbs and possession, and came to Judah and Jerusalem,' 2 Chron. xi. 14. 
Secondly, when the substance of doctrine is quite corrupted : ' If any man 
consent not to the words of our Lord Jesus Christ, and to the doctrine which 
is according to godliness,' &c., 1 Tim. vi. 3 ; ' from such withdraw thyself,' 
ver. 5. Paul in the synagogue at Ephesus preached for the space of three 
months together ; ' but when divers were hardened, and believed not, but 
spake e\T.l of that way, he departed from them, and separated the disciples,' 
Acts xix. 9. In these two cases lawful, not else. 

For corruption in manners ; they make not mdlam ecclesiam, seel mcdam ec- 
clesiam, — not no church, but a bad church. Wicked scribes sitting in Moses's 
chair, and teachmg the things he wrote, must be heard : ' Whatsoever they 
bid you observe, that observe and do ; but do not after their works,' Matt. 
xxiii. 3. Separate from their private society, not from the public assembly. 
But they charge us, that we deny Christ. I answer, Denial of Christ is 
double, either in judgment or in fact. Denial of Christ in judgment makes 
a Christian no Christian ; denial in fact, the judgment being sound, makes 
liim not no Christian, but an evil Christian. When the Jews had crucified 
the Lord of life, they remained still a church, if thei'e were any on the face 
of the earth ; and Jenisalem was still called the ' holy city,' Matt, xxvii. 53. 
To them belonged ' the promise, and to their children,' Acts ii. 39. * To 
them pertaineth the adoption, and the glory, and the covenants,' Rom. ix. 4. 
I would to God this bloody issue were stanched ; but what age hath not 
complained it? This mischief is intestine. Amara 2)ersecutio in cruore 
martyrum, amarior in 2)ugna hcvreticorum, amarissima in malis morihus 
domesticorum, — The persecution of tyrants was bitter ; the poison of here- 
tics more bitter ; but the evil lives of Christians most bitter of all. ' Many 
VOL. II. 2 L 



530 THE HAPPINESS OF THE CHURCH. [SeRMON LVII. 

walk, of whom I have told you often, and now tell you weeping, that they 
are enemies of the cross of Christ,' PhU. iii. 18. Whereupon saith Augus- 
tine, How comes that great champion to fall a- weeping ] Could he endure 
' stripes above measure, j)risons frequent, shipwrecks, perils by sea and land, 
among enemies, among false brethren, hunger, thirst, cold, weariness, pain- 
fulness V 2 Cor. xi. 24. ' Did he fight with beasts after the manner of men V 
1 Cor. XV. 32. Was he rapt up among the angels ? Did he bear all these 
miseries? was he honoiu'ed with all these mercies'? and now does he weep? 
Yes, sin and sensuahty were crept into the church ; and this made that un- 
daunted spirit fall a-weeping. Fax a paganis, pax ab hcereticis, nulla 2)ChX 
d falsis filiis, — We have quiet from the pagans, quiet from heretics, but no 
quiet from wicked and exorbitant professors. Our greatest enemies are they 
of our own house. Lord Jesus, heal this plague ! 

Now we have proved and approved the truth of our own church at 
home, let us examine whether the church of Rome be also a true member 
of this catholic assembly. Errors that annihilate a church are of two sorts : 
some weakening, others destroying the foundation. Weakening error is the 
building of ' hay and stubble on the foundation,' 1 Cor. iii. 12 : the stubble 
burnt, their souls may be saved, ver. 15. A man breaks down the windows 
of his house, the house stands, though defaced ; he pulls down the lead or 
tiles, the house stands, though uncovered; he beats down the walls, the 
house stands, though deformed ; he plucks up the foundation, the house 
falls, and ceaseth to be a house. Those which destroy the foundation are 
the overthrowing errors ; by them a church ceaseth to be a church. Yet if 
an error be against the foundation, we are to consider the persons, whether 
they err of malice or of weakness. If of malice, like ' Jannes and Jambres, 
that withstood Moses, resisting the tnith,' 2 Tim. iii. 8, it is no longer a 
church. But if of weakness, we must not so peremptorily conclude ; for 
Paul writes to the Galatians as a church of God, though they were perverted 
to another doctrine, embracing a fundamental error of justification by works. 
The church of Rome doth wilfully and obstinately destroy the foundation, 
therefore may be concluded for no chiircL If they will be justified by the 
works of the law, they are fallen from grace. 

Let us hear how they quit themselves. First, they would do it by re- 
torting all this back upon us : they teU us flatly that we are no church, and 
thus they prove it. They say we have no bishops, so no ministers, so no 
sacraments, thei'efore no church. Here they clap their wings, and crow. 
Victory, victory ! As ' Manasseh against Ephraim, and Ephraim against 
Manasseh, and both against Judah,' Isa. ix. 21 ; so they have set our 
brothers against vis, us against our brothers, Papists against us all. Behold 
the exigent we are in : the Papists say we have no ministers, because they 
are not made by bishops ; the Puritans say we have no ministers, because 
they are made by bishops. Which of these speak true ? Neither. First to 
answer the Puritan : Bishops may make ministers. Paul chargeth Timothy 
to 'lay hands suddenly on no man,' 1 Tim, v. 22; therefore he may lay 
hands on some. To Titus : ' For this cause I left thee in Crete, that thou 
shouldest ordain elders in every city,' Titus i, 5. Now we have true bishops ; 
therefore, in God's name, aUow us to have true ministers. For the Roman- 
ists, that teU us we have none of these ; how strangely do they beUe us and 
themselves ! Oportet mendacem esse memorem. Have they forgot their 
obrayding* us that we have all our episcopal rites from them? aU our 
ministerial orders from them ? If we have it from them, then we have it. 
* That is, upbraiding. — Ed. 



HeB. XII. 22-24.] THE HAPPINESS OF THE CHURCH. 531 

They are Bristo's own words in his Motives : ' The Protestants are apes of 
the Papists, the communion-book is made altogether out of the mass-book.' 
Why, then, do they not communicate with us ? It is not for conscience, 
but for malice. Let it be granted that we have this from them ; but then 
they must grant withal that Jacob, by God's disposing, hath gotten Esau's 
birthright. So the Israelites were fain to go to the Philistines to sharpen 
their scythes. We abhor not episcopal ordinations, but papal. Our sub- 
stance fi-om them ; their circumstances to themselves : Fapcdes ordinationes 
sunt fcedce nundinationes. We have theii' gold, they have left themselves 
nothing but tinkers' metal. Let them keep their OAvn, give us ours. 

But further, they object the continuance of their succession. We answer, 
the succession of person is notlimg worth, without the succession of doctrine ; 
which they want. If it ■\\'ere by us granted, what never shall be by them 
proved, that Peter is succeeded by the Pope ; yet as Matthias succeeding 
Judas was never the worse, so the Pope succeeding Peter is never the better. 
Periit dignitas cathedne cum veritate doctrince. But they say that m the 
Roman church, baptism is rightly, for the substance of it, administered ; 
therefore it is a true church. Indeed they have the outward washing, but 
quite overthrown the inward; which stands in justification by the imputed 
righteousness of Christ. But the Samaritans had circumcision, yet were 
they not a true church. Baptism, severed from the preaching of the gospel, 
is of no more force than a seal when it is plucked off from the indenture. 
Indeed truly, though they have baptism, yet it belongs not to them, but to 
a hidden church among them. For doubtless God hath his chosen and 
sealed number in the midst of those apostates ; as the light in the lantern 
belongs not properly to the lantern, but to the passenger. That sacrament 
in the assembly of Rome is like a true man's purse in a thief's hand : it no 
more proves them a true church, than that pu.rse proves the thief a true 
man. The Lord, of his goodness, that hath given them the sign of the 
grace, give them also the gi-ace of the sign — true washing away of their sins 
in the blood of Christ ! 

Some have objected, and they seem to be kind friends to Rome, that 
Antichrist must sit in the temple — that is, the church ; therefore this sitting 
of Antichrist in Rome proves them to be a true church. But I am sure, by 
this argument, what they get in the hundred they lose in the shire : they 
may put these gains m their eye. I hope they will not confess their Pope 
Antichrist, to have us grant them a true church. Therefore some of them 
have affirmed, Hominem non Christianum posse esse Eomanum 2iontiJicem. 
And would not he be a strange head of Christ's church that is not a true 
member of Christ's body? But, howsoever, their argument holds not ; for it 
is one thing to be in the church, another thing to be of the church. Anti- 
christ sits in that place, not as a member of the church, but as a usurper. 
So the pirate sits in the merchant's ship, yet hath no right to it. All that 
can be proved hereby is, that among the Papists there is a hidden church, in 
the midst whereof Antichrist domineereth, but hath no part of salvation in it. 
What cause then have we to bless our God, that hath brought us from 
Babylon to Jerusalem, out of darkness into his marvellous light, from the 
Romish synagogue to the ' general assembly and church of the first-born 
which are written in heaven !' And the Lord, of his mercy, preserve us in it 
for ever and ever ! 

To conclude ; there be diverse censures of the Roman church. Some say it 
is no church, but ceqicivoce, as the picture of a man is called a man, or a painted 
fire, a fire. It is no more a church than the carcase of a dead man, that 



532 THE HAPPINESS OF THE CHURCH. [SeeMON LVII. 

Lath on a living man's garments, is a living man, look it never so like liim. 
These look upon it oculo vevo, sed severo, — with a true but a sharp eye. Others 
say. It is non sanum 7nemhrum, sed memhrum, — It is not a sound member, 
but a member. It hath scriptures, but corrupted \^dth traditions ; but indeed 
they have changed the native sense, and so are lanterns that shew light to 
others, none to themselves. They have the articles of the Creed, and make 
the same general confession of faith, yet overthrow all this another way. 
Herein they are like a fond fiither, that with much indulgence tenders the 
body of his child, would not suffer the cold wind to blow upon him, yet by 
secret conveyances inwardly infects the heart and destroys him. Thus they 
say it is still a member, still a church, as a brain-sick man is a man. The 
Roman assembly is vere ecclesia, sed non vera ecdesia, — truly a church, but 
not a true church. A leprous man is a man ; adidtera uxor, tamen uxor est, 
— an adulterous wife is still a wife. So Duraeus : In Papain est ecclesia, et 
Papatiis non est ecclesia: tit ecclesia, Dei ; iit Papalis, diaholi, — In Popery 
is a church, yet Popery is not the church : as it is a church, it is of God ; as 
Popish, of the devil. It is incurata ecclesia, — an incurable church, that ' hates 
to be reformed/ therefore no church. ' We would have cured Babel, but 
she would not be cured.' She hath a^jostated into treason, clipped Regiam 
monetam, the great King's coin, the word of God : turned that pure gold into 
sophisticate alchymy ; i^rayer to Christ into invocation of saints. These men 
conclude, that it is not a body diseased, and full of wounds, that hath the throat 
cut, yet with some life and breath remaining, but a rotten and dead carcase, 
void of spiritual life. It hath blended Judaism and Paganism together with 
Christianity, and so swelled u]d a superstitious worship of God ; therefore no 
church. 

For my part I judge not : God reserves to himself three things — the re- 
venge of injuries, the glory of deeds, the judgment of secrets. I wiU not 
judge, but like a witness give in my testimony. And here qui bene distin- 
guit, bene docet* — the best construction is that whicli inclines to charity ; 
that is, there is no probable salvation in the church of Rome. Infants dy- 
ing before they come to these errors, I believe saved ; for others, nescio quid 
dicere, — I know not what to say. They have damnable heresies, as that of 
free-wUl, of merits, &c., yet the persons that of weakness defend them may 
be saved. God pardons even wilful errors if they be truly repented. There- 
fore I believe that many of our fathers went to heaven, though through blind- 
ness. Now indeed they are more inexcusable, because our sound is gone 
out among them. There are seducentes and seducti: the wilful blind lead 
the woeful blind, until both fall into the ditch. If they will not see, there is 
no help, no hope. If simple ignorance mislead, there is hope of return ; but 
if affected, it is most wretched. Our office is to help them with our prayers ; 
and let us pray for them as Paul did for his Ephesians, ' That the eyes of 
their understanding being enlightened, they may know what is the hope of 
God's calling, and what the riches of the glory of his inheritance is in the 
saints,' Eph. i. 18. Many of them have ready hearts, but they want eyes; 
we have open eyes, God grant us ready hearts ! 

' The first-born which are written in heaven.' This is a description of the 
persons of whom the church consists. The church itself is a number of men, 
which God hath set apart by an eternal decree, and in time sanctified to 
become real members of it. They are ' written in heaven,' there is their eter- 
nal election j and they are ' the first-born,' that is new-born, there is their 
sanctification. For the two parts of the description, their primogeniture; and 

* Zauch. 



HeB. XII. 22-24.] THE HAPPINESS OP THE CHURCH. 533 

registering in God's book, are but borrowed speeches, whereby God would 
ratify the everlasting predestination and salvation of his church ; that as 
the first-born is not to be defeated of his inheritance, and the enrolled names 
are never to be obliterated, so certainly shall they inherit eternal life. 

' The first-born.' Some understand by the first-born not all the elect, but 
only the patriarchs and such ancient saints, the noble and primitive parts of 
the church.* Then this should have been referred only to the church tri- 
umphant in heaven ; but the catholic church is here expressly meant, which 
comprehends also the saints upon earth : therefore they also are first-born. 
Besides, they are said to be ' written in heaven,' which had been a superfluous 
speech of those who are already in heaven. They that are there need no 
writing. Unusquisque electus est 2>)"imogenitus. 

But this seems to infringe the primogeniture of Christ, to whom the 
name is by special title and right given. Primogemtus intei- multos fratres, 
saith Paul, — He is the ' first-begotten among many brethren,' Rom. viii. 29 ; 
primogenitus universce a-eatmxe, the 'first-born of every creature,' Col. 
i. 15; lirimogenitus mortuonim, the 'first-born from the dead,' ver. 18. He 
is the first-born, as he is the Son of God, and as he is man. As he is the 
Son of God : in respect of time, before all things, the beginning of all ; in 
respect of dignity, becaiise he is the foundation of all good to his church. 
' Of his fulness have we aU received, and grace for grace,' John i. 16. As he 
is man, he is the first-born; not in respect of time, but of excellency and 
virtue. In respect of his miraculous conception ; the first that ever was con- 
ceived without sin, and 'by the overshadowing of the Holy Ghost,' Luke 
i. 35. In respect of his birth, he was the first-bom of Mary : ' She brought 
forth her first-born son, and called his name Jesus,' Matt. i. 25. In respect 
of his resurrection ; when God raised him out of the grave, he is said to beget 
his Son: ' Thou art my Son, this day have I begotten thee,' Ps. ii. 7. And 
lest the interpretation of birth only should be deduced from that place, St 
Paul expressly applies it to his resurrection : Acts xiiL 33, ' God raised up 
Jesus again, as it is written in the second psalm. Thou art my Son, this day 
have I begotten thee.' Lastly, in respect of his pre-emmence : ' He is the 
first-born from the dead ; that in all things he might have the pre-eminence,' 
Col. i. 18. So the privilege of primogeniture is singularly and individually 
his. 

How, then, are the faithful here called the first-born 1 To answer this, we 
must know that God hath sons by nature and by grace. Christ by nature 
only ; all the elect by grace. Christ is a son begotten, not made ; we are 
sons made, not begotten in respect of nature. Christ as God is begotten, 
not born; as man he is born, not begotten. We see the privilege of Christ's 
primogeniture : from his let us look to ours, for from him we have it. The 
elect are called first-born in three respects : — 

1. Because they are united to the First-born : ' For both he that sanctifieth 
and they who are sanctified are all of one : for which cause he is not ashamed 
to call them brethren,' Heb. ii. 11. He that is made units cum i^rimogenito 
may be well cdW&d 'primogenitus, — one with the First-born is a first-born. 

2. Because they are culled and called out of the world. Many wicked are 
created before them, but they are elected in God's decree to life before the 
other; for the wicked are not chosen at aU. Esau was Isaacs first-born, but 
Jacob was God's first-born. ^lany of the world's first-born have been re- 
jected : ' Israel laid his right hand upon Ephraim, the younger, and his left 
upon Manasseh, the elder,' Gen. xlviii. 17 ; ' lleuben, thou art my first-born; 

* Calvin. 



534 THE HAPPINESS OP THE CHURCH. [SeRMON LVII. 

but thou slialt not be excellent/ chap. xlix. 4. Cain, Adam's first-born; 
Ishmael, Abraham's first-born, were cast off. ' Thus saith the Lord, Israel 
is my son, even my first-born,' Esod. iv. 22. The Lord had first chosen that 
nation to be his people, yet afterward rejected them, and accepted the Gen- 
tiles; so that ' the elder serve the younger.' But God's first-born are never 
refused : whom he hath predestinated to be sons, he hath also called to be 
heirs. So that this primogeniture is not in respect of generation, but of 
regeneration. Though they be not primo conditi, they are primo reconditi. 
' Flesh and blood hath no work in this birth, nor the will of man, but the 
will of God,' John i. 13; 'Of his own will begat he us with the word of 
truth, that we should be a land of first-fruits of his creatures,' James i. 18. 
The Spirit begets of immortal seed, grace, in the womb of the church ; the 
means of this birth being the word : ' Except a man be born again, he cannot 
see the kingdom of God,' John iii. 3. Out of that universal apostasy, God 
sent his Son to beget some first-born to himself. 

3. Because the privileges of the first-born are theirs. These were many, 
as we may find in allusion to the law : — 

(1.) The excellency of strength : ' Reuben, my first-born, my might, and 
the beginning of my strength, the excellency of dignity, and the excellency of 
power,' Gen. xlix. 3. Man decays, and the children of age are not so strong as 
the children of youth ; therefore the first-born are called the ' beginning of 
l^ower,' and the ' excellency of strength.' True it is, that there is no decay in 
God's Spirit that begets : yet because the faithful are first in God's intention 
of favour, and he gives them that strength of grace to resist sin and to serve 
him which the world hath not ; therefore they are called his first-born, the 
excellency of his power. Though we be weak in ourselves, yet his strength 
is glorified in our weakness, his ' grace is sufficient for us,' 2 Cor. xii. 9. 

(2.) The name of the family was given to the first-born : ' Is not my family 
the least of all the families of the tribe of Benjamin?' saith Saul, 1 Sam. 
ix. 21. Gilead made his whole family to be called Gileadites. For further 
exemplifying of this privilege, read Num. xxvi, 23-52. Is this dignity lost 
under the gospel to the first-born in Christ 1 No, for even the wicked dwell- 
ing among the righteous, are for their sakes vouchsafed the name of Chris- 
tians. The name of the first-born hath christened all the family. 

(3.) Priesthood and the right to sacrifice : ' Moses sent twelve young men, 
according to the twelve tribes of Israel, to offer burnt-offerings, and sacrifice 
peace-offerings unto the Lord,' Exod. xxiv. 5. Those young men are thought 
to be no other but twelve of the first-born of the chief of the tribes ; to whom 
the right of sacrificing and priesthood did belong, till the Levites were sepa- 
rated for that end : ' Take the Levites instead of all the first-born among the 
children of Israel,' Num. iii. 45. Neither is this privilege lost by the gos- 
pel : ' Christ hath made us kings and priests unto God his Father,' Rev. i. 6 ; 
to offer up spiritual sacrifice of thanksgiving to him. Priests, but ' priests to 
God ;' lest the schismatic should take advantage thereby to trouble the civil 
state. The propitiatory sacrifice is offered for us by our high priest Jesus : 
the sacrifices of our priesthood are only gratulatory. 

(4.) Double portion. If a man have two wives, one beloved and another 
hated, and children by them both : ' if the first-born son be hers that is 
hated,' yet when he maketh his sons to inherit, though perhaps he would 
favour the son of the loved, yet ' he shall acknowledge the son of the hated, 
by giving him a double portion of all that he hath : for he is the beginning 
of his strength, the right of the first-born is his,' Deut. xxi. 17. So the elect 
have a double portion : not only a share in the things of this life, but much 



HeB. XII. 22-24.] THE HAPPINESS OF THE CHUECH. 



535 



more in heaven : ' Godliness hath the promise both of the life that now is, 
and of that which is to come,' 1 Tim. iv. 8. It is a false imagination that 
God makes none of his children happy in this life : Abraham was rich, 
Da\id a king. But if he denies them opulency, he never denies them con- 
tent. This is the chief riches ; for we see others esurientes in popina, as the 
byword is, starvmg in a cook's shop — wretched in their highest fortunes. 
The godly have so much share of this world as may stand with their eternal 
blessedness in the world to come. And such may be content with a small 
portion here, that are sure of the inheritance hereafter. Jehoshaphat gave 
great gifts of silver and gold and precious things to all his children ; ' but 
the kingdom he gave to Jehoram, because he was the first-born,' 2 Chron. 
xxi. 3. Our law gives the first-born son the mheritance ; God will not de- 
prive his of it. Thus hath Christ promised a double })ortion to the faithful : 
' He shall receive an hundred-fold now in this time, and in the world to come 
eternal life,' Mark x. 30. And indeed the birthright with the Jews was a 
type of everlasting life. 

The consideration of this excellent privilege doth teach us three lessons : — 
First, That we are dedicated to God : Exodus xiii. 2, Numbers iii. 13, 
'Sanctify to me all the fivst-bom.' So Hannah dedicated her first-bom 
Samuel to the Lord, 1 Sam. i. 28. Mary brought Christ to Jerusalem, ' to 
present him to the Lord ; as it is written in the law, Every male that open- 
eth the womb shall be called holy to the Lord,' Luke ii. 22. To rob God 
of his tithes is sacrilege ; but to take away from him our souls, tliis is the 
highest sacrilege. In this we have a sequestration from common use, we 
are no longer as we were. ' They are mine,' saitli the Lord : not only by a 
common right, so all things are his — ' The earth is the Lord's,, and the ful- 
ness of it j' nor only for a grateful acknowledgment, that the increase of all 
things comes from him : but as the Israelites were God's by special claim, 
because he preserved them in Egypt, when the fij-st-born were slain, for 
whose redemption he accepted the first-born of their beasts ; when he might 
have commanded all, lest this should seem grievous to them, he requireth but 
the first part. He only reserved what he preserved. So we were all by 
nature in as much danger of God's wrath, as were the Israelites of the de- 
stroyuig angel when the first-born of the Egyptians were smitten dead. But 
the Lord sprinkled the doors of our hearts with the blood of his holy Lamb 
Jesus. Hath the Lord spared us ? then he challengeth us. To take from 
man his own is injurious, from God sacrilegious. ' Glorify God in your body, 
and in your spirit.' Why? 'For they are God's :' 'ye are not yom- own,' 
saith the Apostle, 1 Cor. vi. 20. Thus he confessed himself not his own 
man : ' There stood by me this night the angel of God, whose I am, and 
whom I serve,' Acts xxvii. 23. We are God's possession, the first-born which 
he hath redeemed by his own first-born Christ. This we acknowledge when 
we present our children to God in baptism. Yet, O strange and forgetful in- 
constancy ! when we have given them to God in baptism, by a foolish indul- 
gence we take them away again in education. A prince abhors to have his 
el<^st son marry with a harlot ; this were to vilify aixl ignoble that royal 
blood. And shall God brook his first-born to be contracted with that ugly 
strumpet, sin? This were to forfeit and make void the right of primo- 
geniture. 

Secondly, Seeing we are God's first-bom, let us oflfer our first and best 
things to him. The Lord hath deserved the priority of our service : ' First 
seek the kingdom of God, and the righteousness thereof,' Matt. vi. 33. Our 
first studies, our first labours must be consecrated to God. The law required 



536 THE HAPPINESS OF THE CHUEOH. [SeRMON LVII. 

three properties in the sacrifices offered to God : — First, They must be first- 
born : ut illi reddanms prima, qui nobis dedit omnia, — that we should will- 
ingly give him the first, that had bountifully given us all. So we must give 
the first hour of the day, the first work of our hands, the first words of our 
lips to the Lord. Secondly, They must be clean beasts, for God abhorreth 
the xxnclean, maimed, or deformed : ' Ye ofier polluted bread upon mine 
altar. If ye offer the blind for sacrifice, is it not evil ? if ye ofier the lame 
and sick, is it not evil ? oflfer it now to the governor, will he be pleased with 
if?' Mai. i. 8. So we must hold up to God 'clean hands,' and send up 
' pure hearts :' ' making straight paths for our feet, lest that which is halting 
be turned out of the way,' Heb. xii. 13. Thirdly, The sacrifices mitst be 
males, because the best and most perfect things are to be given to God. 
Midti homines, pauci 'biri, — Let us offer up our masculine virtues, ' growing 
to a perfect man, to the measure of the stature of the fulness of Christ,' Eph. 
iv. 13. We must aim at this perfect sacrifice. 

Besides, in the law there were three other rules observable in the consecra- 
tion of the first-born : — First, That they should be seven days with the dam, 
and the eighth day be given to God, Exod. xxii, 30. Wherein there was 
not only a respondence to the rule of circumcision, limited to the eighth 
day, Gen, xvii. 12, but to prevent their fraud in offering to God things of 
no service, being too soon taken from the dam. Secondly, In voluntary ob- 
lations they were forbidden to dedicate to the Lord any of the first-born. 
'The firstling of the beasts, which should be the Lord's firstling, no man 
shall sanctify it,' Lev. xxvii. 26. The reason is, because that was the Lord's 
already. We have such names highly recorded on our hospital walls, painted 
on the windows of our churches, often engraven in marble, the memorable 
tenant of worthy acts, for excellent benefactors. Yet all their benevolence 
to God is not the tenth of that they have robbed God, and taken from his 
church. Fool ! give of thine own, if thou wilt have reward in heaven : first 
restore justly what thou hast gathered unjustly. To give of that is not 
liberallter dare, sed 2iartialiter retrihuere; thou bestowest on God a lamb of 
his own ewe. Dost thou look for thanks for such a gift ? Alas ! it was 
God's own before. Thirdly, They were commanded neither to work nor 
shear the first-bom : ' Thou shalt do no work with the firstUng of thy 
bullock, nor shear the firstling of thy sheep,' Deut. xv. 1 9. To curb their 
covetousness : though they would not deceive the Lord of his first-born, yet 
they would take so much profit of it as they could. But they are restrained 
from diminution ; they must not present a worn bullock, nor a shorn sheep. 
Now if the Lord was so jealous of first-born beasts, how is he jealous of first- 
born souls ! Let us not think our choicest and most excellent things too 
dear for God, that hath made us his first-born in Jesus Christ. 

Lastly, Let us upon no condition part with our birthright. Hath God 
advanced us to this honour, ' I will make him my first-born, higher than the 
kings of the earth?' Ps. Ixxxix. 27; then let us never sell it. 'Let there 
be no person profane as Esau, who for one morsel of meat sold his birth- 
right,' Heb. xii. 1 6. Hath the elder brother primariam potestate77i, ' Be IPrd 
over thy brethren, and let thy mother's sons bow down unto thee 1 ' Gen. 
xxvii. 29 ; let no lust subject us servire minori, to serve the younger. The 
enemies rage against them ; but saith God to Pharaoh, ' Let my son go that 
he may serve me ; if thou refuse to let him go, behold I will slay thy son, 
even thy first-born,' Exod. iv. 23. Thus saith the Psalmist, ' God reproves 
even kings for their sakes,' Now omne heneficium petit offimim, — every 
benefit is obligatory, and binds to some thankful duty. Hath God dignified 



HeB. XII. 22-24.] THE HAPPINESS OP THE CHURCH. 537 

US with a privilege 1 he expects that our carefulness should never forfeit it. 
Naboth would not sell his vineyard ; yet his vineyard was but a part of his 
inheritance, and his inheritance but a part of his birthright. Though Ahab 
proffered him 'a better vineyard,' or 'the worth of it in money;' yet saith 
Naboth, ' The Lord forbid it me, that I should give the inheritance of my 
fathers unto thee,' 1 Kings xxi. 3. And shall we for trifles pass away our 
eternal bkthright ? It is a wretched bargain ; yet the blasphemer swears 
away his bu-thright, the epicure feasts away his birthright, the wine-bibber 
drirdcs away his birthright, the lavdsh spends his birthright, the covetous 
sells liis birthright for ready money. 

There be some that sell their birthright : it is said of the lawyer that ho 
hath linguam venalem, a saleable tongue ; the covetous, venalem animani, a 
saleable soul ; the harlot, venalem carnem, a saleable flesh. Esau sold his 
birthright, Ahab sold himself to work wickedness, Judas sold his soul for 
thirty pieces. ' There is not a more wicked thing than a covetous man ; for 
such a one setteth his soul to sale, because while he liveth he casteth away 
his bowels,' Ecclus. x. 9. Others pawn their birthright ; they are not so 
desperate as to sell it outright, but they will pawn it for a while. They 
seem to make conscience of their ways generally, and to be good husbands 
of their talents ; but when an opportune temptation comes, with meat in the 
mouth, — a fit advantage of much wealth, of high honour, of secret pleasure, 
— they will embrace and fasten on it, though they pawn their souls for a 
season. And indeed he that knowingly ventures to sin, doth as it were 
mortgage his birthright, puts it to the hazard of redeeming by repentance. 
But it is dangerous to be a merchant venturer in this case : the birthright is 
precious ; if that infernal broker get but a colour of title in it, he will use 
tricks to make thee break thy day, and then sue out a judgment against 
thee. Some lose their birthright ; profane and negligent wretches, that leave 
their soul perpetually unguarded, unregarded. They may be careful about 
many things, but one thing is necessary, to keep their birthright. While 
they sleep, 'the enemy sows tares;' it is wretched slumber that sleeps and 
slips away the birthright. Others give aivay their birthright ; and these are 
specially the envious and the desperate. Malice gives it away, and hath 
nothing for it. The ambitious bargains to have a little honour for liis birth- 
right, the covetous to have some gold for his birthright, the voluptuous to 
have some sensual pleasure for his birthright; but the mahcious gives it 
away for nothing, except it be vexation, that doth anguish him, and languish 
him. The desperate destroyer of his own body gives away his birthright ; 
he hath nought for it but horrors within, and terrors without. These men 
serve the devil's turn for nothing. Look, O miserable man, upon the pur- 
chaser of thy birthright, Christ, and consider the price that it cost him ; if 
thou sell that for a little pleasure that he bought with so much pain, thou 
thinkest him an idle merchant. No, Lord, as thou hast given it to us, so 
keep it for us ; that having now the assurance of it in grace, we may have 
one day the fuU possession of it in glory ! 

' Written in heaven.' This phrase is often used in the Scripture, and is 
but a metaphor whereby God declares the certainty of some men's eternal 
predestination and infallible salvation. Tostatus makes three written books 
of God. The great book, wherein are written all persons, actions, and events, 
both good and bad. Out of this are taken two other books : the book of pre- 
destination, consisting only of the elect; the book of God's prescience, which 
he calls the Black Book, wherein are registered only the reprobate. But 
this latter book hath no warrant in the Scriptures. It is true that as there 



538 THE HAPPINESS OF THE CHUECH. [SeEMON LVII. 

is a certain number to be saved, so tbe Lord knowetli them tliat are ordained 
to destruction ; but the Scripture gives only a name of book to the first, not 
to the worst. Non quod scrihuntur in aliquo libro, sed quod nan scrihuntur 
in illo libro. ' Let them be blotted out of the book of the living, and let 
them not be written among the righteous,' Ps. Lxix. 28 ; 'Whose names are 
not written in the book of life from the foundation of the world,' Rev. xvii. 8. 
Not that they are written in any other book, but that they are not written 
in that book. Indeed God may be said to have divers books : — 

1 . Liber providentice, the book of his providence, wherein God seeth and 
disposeth all things that are done by himself in the world. ' Thine eyes did 
see my substance, yet being unperfect ; and in thy book were all my mem- 
bers written, when as yet there was none of them,' Ps. cxssix. 1 6. Not a 
sparrow falls from the house, not a hair from our heads, without the record 
of this book. 

2. Liber memorice, the book of God's memory, wherein all things done by 
men, whether good or evil, are registered. ' A book of remembrance was 
written before God, for them that feared the Lord, and thought upon his 
name,' Mai. iii. 16 ; * The books were opened, and another book was opened, 
which is the book of life,' Rev. xx. 12. Hence it is plain that there are 
other books besides the iDOok of life. This is that which manifesteth all 
secrets, whether mental, oral, or actual ; whereby * God shall bring every 
work into judgment, with every secret thing, be it good or evil,' Eccles. 
xii. 14. This book shall be opened in that day 'when God shall judge 
the secrets of all hearts by Jesus Christ,' Rom. ii. 16. 

3. Liber conscientice, the book of every man's conscience : this is a book of 
record or testimony; not so much of judicature as of witness. ' If our heart 
condemn us, God is greater than our heart, and knoweth all things,' 1 John 
iii. 20. There is conscientia perverm, that doth wholly condemn ; there is 
conscientia dubia, that doth neither condemn nor acquit ; there is conscientia 
bene ordinata : such a one had Paul, ' I say the truth in Christ, I lie not, 
my conscience also bearing me witness in the Holy Ghost,' Rom. ix. 1. 
Every man's conscience beareth witness ; but ubi cogitatio non habet quod 
accuset, — where the thought hath no matter of accusation against a man, 
that conscience doth bear witness in the Holy Ghost. Look well to thy 
life, for thou bearest about thee a book of testimony, that shaU speak either 
with or agamst thee. 

4. Liber monumentoruin, a book of monuments ; which contains the acts 
of the saints for the memory of times to come. Of tliis nature were the 
Chronicles, the Acts of the Apostles, that martyrology, or golden legend of the 
saints, in the chapter preceding my text. God threatens the false prophets, that 
' they shall not be written in the writing of the house of Israel,' Ezek. xiii. 9. 

5. Liber veritatis, the book of truth : this may also be called the book of 
life, because it contains those rules that lead and direct us to life eternal, as 
that is called a book of warfare wherein the precepts of the military art are 
written. ' Search the scriptures, for therein ye have eternal life,' John v. 39. 
' AU these things are the book of the covenant of the most high God,' Ecclus. 
xxiv. 23. 

6. Liber vitce, the book of life itself; wherein only are written the names 
of the elect, whom God hath ordained to salvation for ever. This is to be 
written in heaven. ' Into that holy city shall enter nothing that defileth ;' 
but oiily ' they which are written in the Lamb's book of life,' Rev. xxi. 27. 
Paul speaks of his fellow-labourers, ' whose names are written in the book of 
life,' Phil. iv. 5. When the disciples returned, and said, 'Lord, even the devils 



HeB. XII. 22-24.] THE HAPPINESS OF THE CHUECH. 539 

are subject to us througli thy n.ame:' True, saitL Christ, *I saw Satan 
as lightning fall from hccaven. Notwithstanding in this rejoice not, that 
the spirits are subject unto you : but rather rejoice, because your names are 
written in heaven,' Luke x. 20. This is a borrowed speech : sicut nos ea lite- 
Hs consignamus, — as we commit that to writing, the memory whereof we 
would have kept, so doth God ; not that he needs any book of remem- 
brance, but because all things are present with him, as if they were Avritten 
in a book. They among men which are chosen to any special place or ser- 
vice, are wiittcn in a book : so the Roman senators were called patres con- 
sonpti ; and it is called the muster-book wherein stand the names of the 
soldiers pressed to the wars. To conclude, this ' WTiting in heaven/ is the 
book of election, wherein all that shall be saved are registered. 

Here unavoidably we come to the main question, that may seem to in- 
fringe this happy privilege of the church : Whether to be written in heaven 
be an infallible assurance of salvation ; or whether any there registered may 
come to be blotted out 1 The truth is, that none written in heaven can ever 
be lost ; yet they object against it Ps. Ixix. 28, ' Let them be blotted out 
of the book of the living, and let them not be written among the righteous.' 
Hence they infer, that some names once there recorded are afterwards j)ut 
out. But this opmion castetli a double aspersion upon God himself. Either 
it makes him ignorant of future things, as if he foresaw not the end of elect 
and reprobate, and so were deceived in decreeing some to be saved that shall 
not be saved ; or that his decree is mutable, in excluding those upon their 
sins whom he hath formerly chosen. From both these weaknesses St Paul 
vindicates him, 2 Tim. ii. 1 9, ' The foundation of God standeth sure, ha\'ing 
the seal, The Lord knoweth them that are his.' First, ' the Lord knows 
them that are his ;' this were not true if God's prescience could be deluded. 
Then, his 'foundation stands sure;' but that were no sure foundation, if 
those he hath decreed to be his should afterwards fall out not to be his. 
The very conclusion of truth is this, impossihilis est deletio; they which are 
' written in heaven' can never come into hell. To clear this from the opposed 
doubt, among many I will cull out three proper distinctions : — 

1. One may be said to be written in heaven simpliciter, and secundum quid. 
He that is simply written there, in quantum prcedestinatus ad vitam, because 
elected to life, can never be blotted out. He that is but Avritten after a sort 
may, for he is written non secundum Dei p)Tcescientia7n, sed secundum jn'ccsen- 
tem jiistitiam, — not according to God's former decree, but according to his 
present righteousness. So they are said to be blotted out, not in respect of 
God's knowledge, for he knows they never were written there ; but according 
to their present condition, apostatising from grace to sin.* 

2. Some are blotted out non secundum rei veritatem, sed hominum opini- 
onem, — not according to the truth of the thing, but according to men's 
opinion. It is usefulf in the Scriptures to say a thing is done quando inno- 
tescat fieri, when it is declared to be done. Hypocrites have a simulation of 
outward sanctity, so that men in charity judge them to be written in heaven. 
But when those glistering stars appear to be only ignes fatui, foolish meteors, 
and fall from the finnament of the church, then Ave say they are blotted out. 
The written ex existentia, by a perfect being, are never lost ; but ex appa- 
7'entia, by a dissembled appearance, may. Some God so writes, in se ut 
simpliciter hahituri vitam, that they have life simply in themselves, though 
not of themselves. Others he so writes, ut hahcant non i7i se, sed in sua 
causa; from which falling they are said to be obhterated.^! 

* Ljran. f Qu. 'usual'? — Ed. J Aquiu. 



540 THE HAPPINESS OF THE CHURCH. [SeRMON LVII. 

3. Augustine says, we must not so take it, that God first writes and then 
dasheth out. For if a Pilate could say, Quod scripsi, scripsi, — ' What I have 
written, I have written,' and it shall stand ; shall God say, Quod scripsi eso- 
pungam, — What I have written I will wipe out, and it shall not stand 1 They 
are written then secundum spem ipsorum, qui ibi se scrip>tos putahant, — accord- 
ing to their own hope that presumed their names there ; and are blotted 
out quando ipsis constet illos non ibi fuisse, — when it is manifest to them- 
selves that their names never had any such honour of inscription. This even 
that psalm strengthen whence they fetch their opposition : ' Let them be 
blotted out of the book of the living ; and let them not be written among 
the righteous,' Ps. Ixix. 28. So that to be blotted out of that book, it is indeed 
never to be written there. To be wiped out in the end, is but a declaration 
that such were not written in the beginning. 

But how then shall we justify Moses's desire 1 ' If thou wilt forgive their 
sm,' fair and good : ' but if not, blot me, I pray thee, out of thy book which 
thou hast written,' Exod. xxxii. 32. Did Moses wish an impossibility? 
Some opinionate, that this was not the book of life that Moses meant ; but 
they err. Some by this understand the book of the law, as if this were his 
meaning : If thou destroy the people to whom thou hast given the law, let 
not my name be mentioned as the lawgiver. But it is answered, that the 
book of the law was not yet written ; and he could not desire blotting forth 
of a book that was not. This was in Moses's power when he wrote the law, 
to leave out his own name ; he needed not to trouble God about it. He 
opposeth the greatest loss he coiild sustain, against the greatest benefit he 
could obtain ; but this was no great loss, to be blotted out of that book. 
Moses speaks of a book that God had written ; but the book of the law, sav- 
ing only the decalogue, Moses wrote himself. Jerome understands this de- 
sire of Moses for death in this life : Perire in prcesentevi, non in perpetuum. 
But if he conceives no more than a temporal death, God's answer confutes 
it : ' Whosoever hath sinned against me, him wiU I blot out,' ver. 33. Only 
sinners are razed out of this book ; but from the book of terrene life, both 
sinners and just come to be blotted : for good and bad are subject to tem- 
poral death. Cajetan understands it, de libro principatus in hac vita, to be 
the book of sovereignty; because it is decreed by God as in a book, quod isti 
vel illi 2)rincipentur, that this or that man should have the dominion. But 
God answers, only sinners are razed out of the book ; but in the book of 
government are bad kings so well as good. And for that book, Ezek. xiiL 9, 
as if he wished no more but not to be counted of Israel, or have his name 
among the patriarchs and prophets ; if Israel had perished, the book of his 
covenant with Israel had also perished. So for that book of Jasher, Josh. x. 
1 3, it is thought to be lost, therefore no great matter to be put out of it. It 
must needs be then the book of life ; and how could Closes wish a razing out 
of that book ? 

Some say, that by sin a man may come to be blotted out of that book, 
wherein he thought himself written. But if it could not be done without 
sin, this construction were to make ISIoses pdere peccare mortcditer, — to beg 
power to sin mortally, that he might be blotted out. Neither doth God so 
much raze out any, as indeed they raze out themselves. Some take it to be 
a parabolical speech, to shew the intention of his desire. As Kachel said to 
Jacob, ' Give me children, or else I die,' Gen. xxx. 1 ; yet she had rather 
live and have no children, than have children and presently die. As if one 
should say, Do this, or else kill me ; yet he had rather have the thing omitted 



HeB. XII. 22-24.] THE HAPPINESS OF THE CHURCH. 541 

than himself killed.* But this were to make Moses speak one thing and 
mean another ; whereas he desired it from his heart. Others think Moses 
spake affirmatively, after this sense : that if God would not pardon the 
people's sin, it would follow that himself should be blotted out.t But this 
had been against the justice of God, that one should be damned for the 
sin of another. Again this had convinced Moses of wavering and doubtful- 
ness of his salvation ; but the foithful have confidence, that though thousands 
should perish, yet they are sure of eternal bliss. 

Some say, Moses wished this after the disposition of the inferior part of 
his soul ; and not in voluntate rationem superiorem sequente, — not in that 
will which is governed by reason. They exemplify it in Christ, who desired 
the ' cup to pass from him,' yet simpUdter vellet pati, simply he would sufi"er. 
But there is great difference in the example. Christ eschews death, Moses 
ensues death : the object of their desires was unlike. Christ by his office 
was to bear the sin and punishment of his people ; Moses was never called to 
such a mediatorship. Christ prayeth there as a man ; for as God he prayeth 
not, but is prayed to. There is duplex affectus, mentis et sensus : Christ in 
the affection of his mind was willing to suffer, but in his affection of sense he 
desired the cup to pass. >So that in Christ to escape death was a natural desire : 
in Moses to wish death, yea, an eternal death, was a contranatural desire ; it 
proceeded not from the sensual part, butfromhis inward feeling and mediation.;}: 
, Others think he prayed quia turhaUis erat, being troubled : not consider- 
ing at that instant whether that was possible that he begged. Ex impetu 
passionis, saith Lyranus ; vehementia fuisse abreptum, ut loquatu)' quasi 
ecstaticus, saith Calvin. But this accuseth him of rashness ; for it is fit he 
that prayeth should be of a calm and composed spirit. Others conclude, 
that Moses preferred the safety of the people before his own soul. Calvin : 
He thought of nothing but ut salvus sit j^opulus, that the people might be 
saved. But this is against the rule of charity; for though another's soul be 
dearer to me than my own body, yet my own soul ought to be dearer 
unto me than all men's souls in the world. Yea, if all the souls of the 
saints; yea, of the virgin Mary herself, should perish, except my soul 
perished for them, (saith Tostatus,) citins deherem eligere omnes illas 2)erire, 
quam cmimam meam, — I ought rather to choose to save my own soul than 
all theirs. 

Lastly, the most and best rest upon this sense. Because the salvation of 
Israel was joined with the glory of God, both in respect of the promises 
made to the fathers, which was not for his honour to frustrate ; and to pre- 
vent the blasphemies of the enemies insulting on their ruin, — ' God hath for- 
saken his people,' — Moses ante omnia gloriam Dei spectavit, he respected 
the glory of God above all ; in regard whereof he was careless of his own 
salvation. Precious to us is the salvation of others, more precious the salva- 
tion of ourselves, but most precious of all is the glory of God. Such a wish 
as this great prophet of the old testament, had that great apostle of the 
new : ' I could wish myself accursed from Christ for my brethren, my kins- 
men according to the flesh,' Rom. ix. 3. They say, to clear both these 
desu'es from sin, there is no other solution but this : that both of them, for 
God's glory in Israel's safety, desired a separation from glory for a time, not 
damnation of body and soul for ever. Howsoever, there was some difference 
in their wishes. Moses "wished pe7-ire cum ceteris; Paul perire pro ccetei'is. 
Moses cum j)ereuntihus ; Pauhis ne pereant,§ — Moses desired to perish with 

* Tostat. t Rupert. J Qk. 'meditation'?— Ed, § Chrys. 



542 THE HAPPINESS OF THE CHTJUCH. [SeRMON LVII. 

them tliat perished; Paul desired to perish that they might not perish. Bat 
the aim of both was the Lord's glory and the people's safety. Their zeal 
was ineffable, their example inimitable, their affection iinmatchable ; yet 
thus fer desirable, that all ministers, like Moses and Paul, zealously seek 
their people's salvation. And I am persuaded that a parent doth not more 
earnestly desire the welfare of his child, than doth a good minister the saving 
of his flock. What we desire for you, do you labour for yourselves, and the 
Lord Jesus work for us all ! 

There be some that would have it granted, that Moses and Paul did sin 
in those mshcs; and the concession thereof doth safely end all controversy. 
I see no prejudice in this answei*, for the best saints living have had their 
weaknesses. But if you please after all these, to admit also the hearing of 
my opinion. Mine I call it, because I never read or heard any yet give it : I 
call it an opinion, because unusquisqiie ahundat sensu suo, and may take 
which his own judgment best liketh. By this book I think he means God's 
favour ; as we usually say, to be in a man's favour is to be in his books. 
We speak of one that hath dissemblingly cozened us, Such a man shaU 
never come in my books. For you will not enter that man into your book, 
whom you do not both trust and favour. To be blotted out of God's book, 
is to be liable to his displeasure, subjectual to his judgments. Now I can- 
not be persuaded that Moses ever imagined God would eternally destroy 
Israel ; therefore nor did he beg eternal destruction to himself. He wished 
no more to himself than he feared to them. But it is expressly set down, 
ver. 14, that God would not cast away Israel to everlasting perdition : ' The 
Lord repented of the evil, which he thought to do unto his people.' But 
thus : Lord, if they must needs undergo thy wrath and severe punishment 
for their sin, so punish me in the same measure, that have not sinned. If 
thou wilt not favour them, forget to favour me ; let me feel thy hand with 
them. It was not then everlasting damnation that he either feared to them, 
or desired to himself ; but only the desertion of God's present love and good 
pleasure to him, together with subjection to his judgments ; whereof they 
should taste so deeply, as if God had never booked them for his own. This 
seems to be the true sense by God's answer : ' Those that have sinned, I will 
blot out of my book.' The offenders shaU smart, they that have sinned 
shall be punished. tSo David and other saints felt grievous impositions, 
though they never perished, but were ordained to eternal life. 

To conclude, they that are written in heaven can never be lost. Woe then 
to that religion which teacheth even the best saint to doubt of his salvation 
while he liveth ! Hath Christ said, ' Believe ; ' and shall man say, ' Doubt V 
This is a rack and strappado to the conscience : for he that doubteth of his 
salvation, doubteth of God's love ; and he that doubteth of God's love, can- 
not heartily love him again. If this love be wanting, it is not possible to 
have true peace. Oh the terrors of this troubled conscience ! It is like an 
ague ; it may have intermission, but the fit will come and shake him. An 
untoward beast is a trouble to a man, an untoward servant a great trouble, 
an iintoward wife a greater trouble, but the greatest trouble of all is an un- 
toward conscience. ' Blessed is the man whose sins are forgiven,' Ps. xxxii. 
1 : where there is no remission of sins, there is no blessedness. Now there 
is no true blessedness but that is enjoyed, and none is enjoyed unless it be 
felt, and it cannot be felt unless it be possessed, and it is not possessed 
unless a man know it, and how does he know it that doubts whether he 
hath it or not ? 

All souls are passengers in this world, our way is in the middle of the sea ; 



HeB. XII. 22-24.] THE HAPPINESS OP THE CHURCH. 543' 

we have no sure footing : which, way soever we cast our eyes, we see no- 
thing but deep waters, the devil and our own flesh raising up against us 
infinite storms. God directs us to Christ, as to a sure anchor-hold ; he bids 
us undo our cables, and fling up our anchors in the vail, fasten them upon 
Jesus : we do so, and are safe. But a sister of ours passing in the ship with 
us, that hath long taken upon her to rule the helm, deals unkindly Avith us ; 
she cuts in pieces our cables, throws away our anchors, and tells us we may 
not presume to fasten them on the rock, our Mediator. She rows and roves 
us in the midst of the sea, through the greatest fogs and fearfulest tempests : 
if we follow her course, we must look for inevitable shipwreck. The least 
flaw of Avind will overturn us, and sink our souls to the lowest gulf. No ; 
they that are written in the eternal leaves of heaven, shall never be wrapped 
in the cloudy sheets of darkness. A man may have his name written in 
the chronicles, yet lost ; written in durable marble, yet perish ; written on a 
monument equal to a Colossus, yet be ignominious ; written on the hospital- 
gates, yet go to hell ; written on his own house, yet another come to possess 
it. Ail these are but writmgs in the dust, or upon the waters, where the 
characters perish so soon as they are made. They no more prove a man 
happy, than the fool could prove Pontius PUate a saint, because his name 
was written in the Creed. But they that be written in heaven are sure to 
inherit it. 

Now to apply all this usefully to ourselves ; some perhaps would be satis- 
fied how we may know our names written in heaven. It is certain that no 
eye hath looked into God's book, yet himself hath allowed certain arguments 
and proofs, whereby we have more than a conjectural knowledge. The 
principal is the ' testimony of God's Spirit ' concm-ring with ' our spirit/ 
Rom. viii. 16. But of this I have liberally spoken in some later passages 
of this book ; together with the most pregnant signs of our election. Here 
therefore I am straitened to insert only some (there omitted) efiects. Which 
are these four : if our hearts be on God's book ; if the poor be in our book ; 
if Ave Avill order the book of our conscience ; lastly, if we can write our- 
serves holy in earth, then be bold we are written happy in heaA'cn. 

First, If our heart be on God's book ; and this we shall find e converso, if 
God's book be in our heart. Mary laid up Christ's words in her heart. It 
must not lie like loose corn on the floor, subject to the pecking up of every 
fowl ; but it is ground by meditation, digested by faith : manet alto corde 
repostum. God says, ' My son, give thy heart to me : ' do thou pray, ' My 
father, first give thyself to my heart.' I ask not Avhether this book Ues in 
thy study, but whether the study of it lies in thy heart. The life of the 
Scriptures is not in vefhorum, foliis, sed in medulla cordis, — not in the letters 
and leaves, but in the inwards of the heart. It is not lectio, nor relectio, 
but dilectlo, — not reading, but leading a life answerable, that assures us. If 
we sincerely love this book, we are certainly in God's book. Mary zeal- 
ously loving Christ's word, is said to ' choose the better part, that shall never 
be taken from her.' 

Secondly, If the poor be in thy book, — and this is reciprocal, — then thou 
art m their book ; and the conclusion is infallible, thou art in the book of life. 
For the relieved poor do by their prayers * entertain,' or make Avay for thy 
entertainment ' into everlasting habitations,' Luke xvi. 9. And Christ at 
the last day calls them to himself that have been charitable to his members : 
* Come, ye blessed, receive the kingdom prepared for you,' Your Avorks have 
not merited this kingdom, for it was ' prepared ' for you ; but as that was 
prepared for you, so your charity hath prepared you for it : ' Come ' and 



544 THE HAPPINESS OF THE CHURCH. [SeEMON LVII. 

take it. ' Let not thy left hand know what thy right hand doth.' Do thou 
write it in the dust, the poor will write it in their hearts ; God finds it in 
their prayers, their prayers prevail for thy mercy, and mercy writes thy name 
in heaven. ' Thy prayers and thy alms are come up for a memorial before 
God,' Acts X. 4. Therefore ' cast thy bread upon the waters,' drown it in 
those watery eyes ; it is not lost in that river ; like Peter thou throwest in 
an angle, and bringest up silver ; enough to make thee blessed. Via coeli est 
pauper : si non vis errare, incipe erogare^^ — The poor is the highway to 
heaven : if thou wouldst not wander in thy journey, shew mercy. Non 
2)otes hahere nisi quod acceperis : non potes non habere quod dederis, — Thou 
canst have nothing unless thou receive it ; thou canst keep nothing unless 
thou give it : him that the poor writes not charitable on earth, nor doth God 
write saveable in heaven. 

Thirdly, If thy name be written Christian in the book of thy conscience, 
this is a special argument of thy registering in heaven : ' For if our heart 
condemn us not, we have boldness and confidence towards God/ 1 John iii. 21. 
What if man's ignorance and unmerciful jealousy blot thee out of the book 
of his credit, si de lihro viventium nunquam j)ropria deleat conscientia, — so 
long as thy own conscience doth not blot thee forth the book of blessedness. 
If the good spoken of us be not found in our conscience, that glory is our 
shame. If the evil spoken of us be not found in our conscience, that shame 
is our glory. Therefore it is that Hugo calls the conscience, lihrum signatum 
et clausum, in die judicii aperiendum, — a book shut and sealed, only at the 
resurrection to be opened. Conscientiam, magis quamfamam attende : falli 
scepe poterit fama, conscientia nunqua7n,f — Look to thy conscience more than 
to thy credit : fame may be often deceived, conscience never. The beams 
that play upon the water are shot from the sun in heaven ; the peace and 
joy that danceth in the conscience comes from the ' Sun of righteousness,' 
the Lord Jesus. If a hearty laughter dimple the cheek, there is a smooth 
and quiet mind within. Upon the wall there is a writing : a man sitting 
with his back to the wall, how should he read it ? But let a looking-glass 
be set before him, it will reflect it to his eyes, he shall read it by the result- 
ance. The writing our names in heaven is hid, yet in the glass of a good 
conscience it is presented to our eye of faith, and the soul reads it. For it 
is impossible to have a good conscience on earth, except a man be written 
in heaven. 

Fourthly, If the book of sanctification have our names written, then surely 
the book of glorification hath them, and they shall never be blotted out : 
For God 'hath chosen us in Christ before the foundation of the world, that 
we should be holy and without blame before liim in love,' Eph. i. 4. Now 
as we may reason from the cause to the eifect, so certainly from the efi'ect to 
the cause. Election is the cause, holiness the effect. As, therefore, every 
one written in heaven shall be holy on earth, so every one holy on earth is 
written in heaven. 

This sanctity is manifested in our obedience, which must be ad totum, 
' I had respect to aU thy commandments,' Ps. cxix. 6 ; per totum, ' I have 
inclined my heart to keep thy statutes alway, even to the end,' ver. 112; 
de toto, ' to keep thy precepts with my whole heart,' ver. 69. In Kome the 
2Mtres conscripti were distinguished by their robes, and they of the Livery 
in London have a peculiar habit by themselves to difier from the rest of the 
Company. Is thy name enrolled in that legend of saints ? Thy livery will 
witness it : ' thy conversation is in heaven,' Phil. iii. 20. A senator relating 
* Aug. t Sen. 



HeB. XII. 22-24.] THE HAPPINESS OF THE CHURCH. 545 

to his son the great honours clccrced to a number of soldiers, whose names 
were written in a book, the son was importunate to see that book. The 
father shews him the outside ; it seemed so glorious that he desired him to 
open it : no, it was sealed by the council. ' Then,' saith the son, ' tell me if 
my name be there 1 ' The father replies, ' The names are secreted to the senate.' 
The son, studying how he might get some satisfaction, desired him to deliver 
the merits of those inscribed soldiers. The father relates to him their noble 
achievements and worthy actions of valour, wherewith they had eternised 
their names. ' Such are written, and none but such must be written, in this 
book.' The son, consulting with his own heart, that he had no such trophies 
to shew, but had spent his time in courting ladies rather than encountering 
knights, — ^that he was better for a dance than a march, — that he knew no 
drum but the tabret, no courage but to be drunk; herevipon he presently 
retired himself, repented, entered into a combat with his own affections, 
subdued them, became temperate, continent, valiant, virtuous. When the 
soldiers came to receive their wreaths, he steps in to challenge one for him- 
self. Being asked upon what title, he answered, ' If honours be given to 
conquerors, I have gotten the most noble conquest of all' 'Wherein?' 
' These have subdued strange foes, but I have conquered myself f and indeed 
this is judged the greatest victory. The application is familiar. Thou 
desirest to know whose names are written in blessedness. It shall not be 
told thee, this or that individual person ; but generally thus, men so quali- 
fied, faithful in Christ and to Christ, obedient to the truth and for the 
truth, that have subjected their own affections, and resigned themselves to 
the guidance of the heavenly will ; these men have made noble conquests, 
and shall have princely crowns : find in thyself this sanctimony, and thou 
hast a sure testimony; thou art written in heaven. 

But all men challenge this: they believe and obey, and do good deeds; 
and therefore some, to be sure of putting in themselves, constantly affirm all 
men are written. But infinite numbers will be deceived at the last : for if 
there were universal inscription, there should follow universal election; if 
universal election, then universal salvation. If the former were true, then 
were not election any such name. If the latter, to what purpose did God 
make hell ? ' God so loved the world, that he gave his only-begotten Son.' 
What, that all should be saved ? No, but that ' whosoever believes might 
have everlasting life.' Not all; for he that takes all cannot be said to 
choose. Let this stir us up to get security that our names are written there. 
Benefits common to all, as light of the sun, dews of heaven, are little 
regarded : but quce rarissima carissima, — things hard to come by are much 
set by. Because God doth not give riches to all men; but isti inidtum, illi 
pariim, hide nihil, — much to one, little to another, none at all to a third, — 
hereupon men debase themselves to moiling slaves, yea, to earth-rooting 
beasts, to get them. For the race of this world, where only the first obtains 
the goal, gets the money, all truss up their loins, run apace, none will be 
hindmost. For heaven, where all that run well shall speed well, and have 
for their prize a ' crown of righteousness,' men are so courteous, they will 
give another leave to go before them. But let thy grace in this life witness 
thy hope of glory in the life to come. 

IV. ' To God the judge of all.' We have considered the citizens, let us 
now look upon the glorious majesty of the King that governs them. Where, 
first, let us observe in general that there shall be a day of judgment, other- 
wise to what purpose is there a judge 1 If there were no such scoffers as 
to say, ' Where is the promise of his coming 1 For since the fathers fell 
VOL. n, 2 m 



546 THE HAPPINESS OP THE CHURCH. [SeRMOIS" LVII. 

asleej), all things continue as they were from tlie beginning of the creation," 
2 Pet. iii. 4 ; this observation might well have been spared. The reason to 
prove it is derived from the justice and goodness of God. ' It is a just 
thing with God to recompense tribulation to them that trouble you ; and to 
you who are troubled rest with us, when the Lord Jesus shall be revealed 
from heaven with his mighty angels,' 2 Thess. i. 6. This for the honour of 
the faithful, and for the horror of reprobates. Here the good man finds the 
sharpest misery, the evil man sweetest felicity; therefore it is just that there 
should be a time of changing turns and places. 'The T\dcked shall be a 
ransom for the righteous, and the transgressor for the upright,' Prov. xxi. 

18. The rich man's table stood full of delicates, Lazarus lacks crumbs: 
therefore they must change states : ' He is comforted, and thou art tor- 
mented,' Luke xvi. 25. There is a time to get, and a time to lose : 'Woe 
to you that laugh, for you shall mourn ! ' Luke vi. 25 ; ' Blessed are you that 
mourn, for you shall rejoice,' Matt. v. 4. God shall give the owe fletum 
2yro risu, the other ri&imi pro fletii : wiping away all tears from their eyes. 
Rejoice, thou irrefragably dissolute, follow the lusts of tliy own heart; 'but 
remember for all these things thou must come into judgment,' Eccles. xi. 9. 
It is a dear pennyworth to buy the merry madness of one hour with ages of 
pangs, infinite and eternal. If there were no judgment, hov\^ should God be 
just % But the righteous shall see the vengeance : ' So that a man shall say, 
Verily there is a reward for the righteous, verily there is a God that judgeth 
the earth,' Ps. Iviii. 11. Otherwise where is our hope % ' For if in this life 
only we have hope in Christ, we of aU men are most miserable,' 1 Cor. xv. 

19. But it is objected : — 

Ohj. 1. — That the whole world consists of believers or unbelievers. Now 
there is no last ju.dgment for either of these : none for believers, for ' he 
that believeth hath everlasting life, and shall not come into judgment,' 
John iii. 12 ; none for unbelievers, for 'he that believeth not is condemned 
already.' I answer, first, for the latter, the unbehever is condemned already 
in effect three ways : — First, by the purpose of God, Avho did foresee and 
appoint his condemnation, as a punishment for his sin, and execution of his 
justice. Secondly, by the word of God, where his condemnation is set 
down. Thii'dly, by his own conscience, which every hour doth judge and 
condemn him. Yet all this hinders not but that he may also pass the 
judgment of Christ at that general assizes, which is the manifestation and 
completion of that inchoate judgment. To the former I answer, it is not 
said, ' The believer shall not come into judgment,' but, he ' shall not come 
into condemnation ; ' for 'we must all appear before the judgment-seat of 
Christ,' 2 Cor. v. 10, even the very faithful, ahsolvendi causa, that Christ 
may publicly acquit them. 

Ohj. 2. — Conscience is a sufiicient judge ; what needs more ?■ I answer, 
properly consdentia testis, non judex, — the conscience is a witness rather 
than a judge. Indeed, it hath a great office here, and so it shall have there. 
It is felt now, but then more sensibly. Now many are so borne away with 
the precipices and streams of their sensual pleasures, ut cogitationes accusa- 
trices non audiant^^ — that they hear not the accusation of their thoughts ; 
but then it will be heard and felt. Now it may pluck a man by the sleeve, 
and crave audience, but it is drowned with the noise of good-fellowship. 
Besides hactenus est ocadtus testis, — it is hitherto a secret witness, only 
known to him that hath it ; but then the book that is now sealed shall be 
opened, and all the world Shall read it. As the seal leaves a print in the 

* Ljran. 



HeB. XII. 22-24.] THE HAPPINESS OF THE CHURCH. 547 

wax beliind it, so the conscience au impression of past sins in the thoughts; 
indelible characters, which death itself shall not eat out. Conscience here 
doth witness, 'accuse or excuse;' but Christ shall there 'judge the secrets 
of all hearts,' Rom. ii. 15, IG. 

* God the Judge of all : let us now look into the particulars : Quis, 
Qualis, Quorum. Deus, Judex, tiniversorum. The three words answer to 
three questions : — Who ? God. What is he 1 A Judge. Of whom ? Of 
all. 

' God.' It is manifest that this honour belongs to Christ, therefore Christ 
is God. ' God hath appointed a day wherein he will judge the world in 
righteousness by that man whom he hath ordamed,' Acts xvii. 31. 'He 
hath given him authority to execute judgment, because he is the Son of 
man,' John v. 27. To this consents that article of our faith in the Creed, 
that he who suffered under Pilate ' shall come to judge quick and dead.' 
But it is objected, that to judge is the action of the whole Trinity: true, it 
is common to all, but the execution of it pertains to one. God judgcth, but 
by the Son; so distinctly, Rom. ii. 16, 'God shall judge the secrets of all 
hearts by Jesus Christ : ' God by Christ. 

But it is further objected that the saints shall judge : ' Ye shall sit upon 
twelve thrones, judging the twelve tribes of Israel,' Matt. xix. 28. ' Know 
ye not that the saints shall judge the world?' 1 Cor. vi. 2. This truly is a 
great honour to the apostles and saints. To be judge of a circuit is an 
honourable office, what is it then to judge the world ? But there is great 
difference : they have potestatem accessor iam, an accessory power ; Christ ini- 
peratoriam, a principal and imperial power. ' All power is given to me in 
heaven and in earth,' Matt, xxviii. 18. He hath honorem jyriinariuni, the 
prime honour ; they suhordinatum, derived from his. Christ gives senten- 
tiam judicatoriam, they only approhatoriain, — he the sentence of judgment, 
they of approbation. As the justices on the bench are in some maimer 
judges, not in giving the sentence, but in approving the sentence given. 
The saints therefore may be said to judge vel exemplo, vel testimonio, vel 
suffrarjio. First, by their example; for their lives shall condemn the 
wicked, as Noah's handiwork did the old world. So the apostles shall 
judge Israel, because their faith shall take from Israel aU excuse. Such 
a judgment Christ speaks of : ' The Ninevites shall rise in judgment with 
this generation, and shall condemn it. The queen of the south shall rise up 
in judgment with it, and shall condemn it,' Matt. xii. 41, 42. The goodness of 
the one shall judge and condemn the badness of the other. So Christ stops 
the blasphemous mouths of the Jews, accusing him to Avork by Beelzebub, 
' If I do it by him, by whom do your children cast out devils ? Therefore 
they shall be your judges,' Matt. xii. 27. Secondly, by their testimony, who 
can witness that the means of salvation was offered them in the gospel, 
which they not accepting are justly condemned ? ' He that rejecteth me, and 
receiveth not my words, hath one that judgcth him: the word that I have 
spoken, the same shall judge him in the last day,' John xii. 48. So shall 
Babylon be judged by ' those that would have cured her,' but she would not 
be cured. Thirdly, by then- suffrage and approval of Christ's righteous sen- 
tence. Thus shall the elect judge the world, yea, even the angels. ' Know 
ye not that we shall judge the angels f 1 Cor. vi. 3. By world we must 
understand the wicked, and by the angels devils. And certainly the saints 
have some place in this judgment : ' They shall judge the nations,' Wisd. iii. 
8, and have dominion over the people, and their Lord shall reign for ever. 
Christ shall set all his adversaries before his own face, and the face of his 



^548 THE HAPPINESS OF THE CHURCH. [SeRMON LVII. 

church : where they shall behold those become their judges whom they once 
esteemed and used as their slaves. ' This is he whom we sometimes had in 
derision : now he is numbered among the children of God, and his portion 
is among the saints/ Wisd. v. 5. Bat why is the execution of this judgment 
committed to the second person in the Trinity — to Christ 1 

1. It is fit that he who came to be judged should also come to judge. 
Time mcmifestiis veniet inter justos judicaturus juste, nni occulte venerat ju- 
dicandus ah injustis injuste,''' — He that came in humility to be judged by the 
unjust unjustly, shall come in glory to judge all justly. 

2. As it is for the honour of Christ, so is it for the horror of his enemies ; 
when they ' shall see him whom they have pierced,' entreating the ' rocks 
and mountains to hide them from the presence of him that sits on the throne,' 
Eev. vi. 16. In majestate msuri sunt, quern in humilitate videre nolueriint. 
JJt tanto distvidius virtutem sentiant, quanta confemptius infirmitatem deri- 
senmtjf — They shall behold him in majesty whom they would not deign to 
look upon in humility. The baser they esteemed his weakness, the heavier 
they shall find and feel his mightiness. Then Christ stood like a lamb be- 
fore Pilate a lion : now Pilate, like a malefactor, shall stand before Christ 
his judge, ' Crucify him, crucify him,' was the sentence of the Jews ; ' Bind 
them hand and foot, and throw them into utter darkness,' will be the sen- 
tence of Christ. ' We will not have this man reign over us,' was their sen- 
tence,' Luke xix. 14 ; ' Bring those mine enemies, which would not that I 
should reign over them, and slay them before me,' this is Christ's sentence, 
ver. 27. The ungodly conspire, ' Let us break his bands asunder, and cast 
away his cords from us,' Ps. ii. 3 ; therefore, ver. 9, ' He shall break them 
with a rod of iron, and dash them in pieces like a potter's vessel.' Thus he 
that was once made a footstool of his enemies shall reign * till he hath made 
all his enemies his footstool,' Ps. cs. L As Joshua dealt with the five kings 
hid in the cave of ]\Iakkedah, — brought them out, caused his captains of war 
to set their feet on the necks of them, then slew them, and hanged them on 
trees, Josh. x. 24, — so shall Christ triumph over his enemies ; their necks 
subjected to the feet of the saints, and their substances cast into endless 
torments. 

3. For the comfort of his chosen ones, he is their judge ; that is, their 
Saviour. He that gave the blood of mercy to save them from the hand of 
justice will not now condemn them. blessed mercy, that so triumphs 
against judgment ! yea, justice and mercy are met together in this judge ; 
justice upon them that despised him, mercy to them that feared him. Happy 
faith, that shall not be ashamed at that day ! ' Abide in him ; that, when 
he shall appear, we may have confidence, and not be ashamed before him at 
his coming,' 1 John ii. 28. The heavens shall be on fire, the elements melt 
with the flame, the earth be burnt, castles, cities, towns, and towers be turned 
to one pile ; the devils shall make a hideous noise, the reprobates shriek and 
howl like dragons ; all because this Judge's wrath is kindled. But the faith- 
ful shall rejoice • ' I will see you again, and your hearts shall rejoice, and 
your joy no man taketh from you,' John xvi. 22. The music of saints and 
angels shall be joined in one choir, and all sing, ' Blessing, honour, glory, 
and power, be unto him that sits on the throne, and to the Lamb, for ever,' 
Rev. V. 13. 

' The Judge ;' that is, his authority. Now there are certain properties re- 
quired in a just judge ; some of them are found in some judges, many in few 
judges, all perfectly in no judge but this ' Judge of all,' Jesus Christ. 
* Aug. f Gregor. 



HeB. XII. 22-24.] THE HAPPINESS OP THE CHURCH. 549 

1. Ferspicacitas ingenii, sharpness of apprehension, and soundness of un- 
derstanding. Ignorance in a private person is a weakness, in a judge a 
wickedness. Ignorantia Judicis, calamitas innocentisj" — A judge ignorant 
makes wretched the innocent. It was a curse : ' I will give children to be 
their princes, and babes shall rule over them,' Isa. iii. 4 ; that is, governors of 
a childish discretion. It is a woe : ' Woe to thee, land, when thy king is 
a child !' Eccles. x. 16. Justice was anciently painted blind, to shew that no 
favour be given to persons ; but it was not meant so blind as not to discern 
causes. It is woeful when judges are so blind that they are fain to feel the 
right. No man would have his body come under the cure of a foolish phy- 
sician, nor his estate under an ignorant judge. But this Judge of heaven 
and earth is so wise, that he knows the very secrets of men's hearts. ' All 
things are naked and opened unto the eyes of him with whom we have to 
do,' Heb, iv. 13. The wicked can have no hope, that a bad cause flourished 
over should pass unconstrued, uncensured. ' His eyes are as a flame of fire,' 
Rev. i. 14, clear to search and find out all secrets. Accordingly, he hath, 
now put in his interlocutory, then will give his definitive sentence. 

2. Audacitas animi, boldness of courage. A timorous judge loseth a good 
cause. In the fable, when the hart is made judge between the wolf and the 
lamb, it must needs go on the wolf's side. The fear of displeasing greatness 
is a sore remora to the vessel of justice. Therefore the poor complain, ' If the 
foundations be cast down, what can the righteous do V Ps. xi. 3. Quis metuet 
offendere, cum judex metuat ahscindere, — Who will fear to do mischief when 
he knows the judge dares not punish him 1 Therefore when God made 
Joshua judge of Israel, observe how he doubles his charge : chap. L 6-9, 
' Be strong, and of a good courage.' And the people again, ver. 1 8, We will 
obey thee, ' only be thou strong, and of a good courage.' But this Judge 
will not be daunted with faces of men. ' The kings of the earth, the great 
men, the rich men, the chief captains, and the mighty men, hid themselves 
in the dens, and in the rocks of the mountains,' Rev. vi. 15. Those terrors 
of slaves, and mirrors of fools, that made the underlings tremble and ' hide 
themselves ui caves,' Heb. xi. 38, now for all thek puissance, are glad to run 
into a hole, and cowardly shroud themselves. Adducetur cum suis stidtus 
Plato discipulis, Aristotelis argumenta non 2)roderunt ; Ilerodis onajestas de- 
jicieiur; cum Jilius pauperculce venerit judicatiirus ierramjf — Then foolish 
Plato shall appear Avith his scholars, Aristotle shall be confuted with all his 
arguments, Herod's pomp shall be turned to shame, when that Son of the 
virgin shall come to judge the world. 

3. Ilonestas conscientke, honesty of conscience. The judge that will be 
cormpted, dares corrupt the truth. Woeful is that judgment which comes 
from him who hath venakm ccnimam, a saleable soul. Fehx was such a 
judge, who ' hoped that money should have been given him of Paul,' Acts 
xxiv. 26. Qui vendit justitiam pro pecunia, perdit j^ecuniam cum anima, — 
He that sells justice for money shall lose mercy and his soul. ' You afilict 
the just, you take a bribe, and turn aside the poor in the gate from their 
right,' Amos v. 12. They have built them ' houses of hewn stone,' ver. 11. 
How 1 ' By bribes.' What shall become of them ? ' They shall not dwell 
in them,' for 'fire shall consume the tabernacles of bribery,' Job xv. 34. If 
any justiccrs think so to raise themselves, it is but iit lapsu graviore ruanf, 
— that they may have the sorer fall. There are certain rich stuff's forbidden 
by the statute ; but to wear clothes cut out of bribes and laced with exac- 
tions is specially forbidden by the statute of heaven. When money can open 

* Aug. + Hierom. 



550 THE HAPPINESS OF THE CHURCH. [SeRMOX LYII. 

the lock of Justice's door, tlie Avorst cause is first heard. The pocket key is 
fitted for all doors. One spake unhappily : ' I have a key in my pocket,' 
saith he, ' that will pass me iu all countries.' He meant his purse. In Italy, 
it can open the door of life : do you hate a man 1 For money you may have 
him pistoled or poisoned. In France, it can open the door of love : lust you 
for such a woman ? Money makes her your harlot. In Spain, it opens the 
door of justice : the case shall go on the rich man's side. In England, it 
can open the door of honour : money makes a gentleman, and reputation 
swells with the barns. In Ptome, it can open the door of heaven, for they 
sell claves, altaria, Christum, — peace, and pardon, and heaven, and Christ 
himself. Gravius lacerantiw 2^<^uperes a jjravis judicibus, quani a cruentis- 
simis hostihus. Xullus prcedo tam cupidus hi alienis, quam judex iniquus 
in 5?«'s," — The robes of peace covering corruption are worse to the poor than 
hostile invasion. But this judge of heaven will take no bribes ; other judges 
may procrastinate, put ofi^, or pervert causes. Scepe non Jiniunt negotia, 
quousque exhcmriant marsupia, — They will often see an end of the clients' 
money, before the clients see an end of their cause. They often determine to 
hear, but seldom hear to determine. But Christ shall judge those judges •- 
'Be instructed, ye judges of the earth: kiss the Son, lest he be angry, and 
ye perish,' Ps. ii. 12. At that day, p/i<s vcdehunt pura corda, quam astuta 
verba, conscientia bona, quam marsupia 2^isna,f — Pure hearts shall speed 
better than subtle words ; a good conscience better than a full purse. Judex 
nonfalletur verbis, oiec Jlectetur donis, — That judge will neither be moved 
with our gifts nor deceived with our shifts. Happy soul, that, forsaking the 
love of money, hath gotten a pure heart to appear before Jesus Christ ! 

4. Impartialitas justitice, impartial justice. Tully tells us of a proverb: 
Exuit personam judicis, quisquis amici induif, — He hath put off the person 
of a judge, that puts on the person of a friend. The good judge neither 
hath his right hand filled with love, nor his left with hatred ; the school of 
justice is not swayed. Indeed tamdiu judex, quamdAu Justus, — he is so 
long a judge as he is just. Nomen quod ab cequitate sumitur, per prcevarica- 
tionem admittitur. Seleucus was commended, that when (according to his 
law for adultery, which took from the offender both his eyes) his son was 
deprehended in that fact, put out one of his own eyes, and one of his son's. 
Duo lumina ccecantur juxta legem, duo supersunt juxta misericordiam, — 
Two eyes are lost according to justice, and two remain according to mercy. 
A marvellous temper, inter justum judicem, et onisericordem 2)atrem, — between 
a just judge and a kind father. But God is so just that, because sin would 
let him save none of us, he slew his Son to save aU of us. ' God commendeth 
his love to us, in that while we were yet sinners, Christ died for us,' Kom. 
V. 8. God commends his love; indeed he might justly commend it, and 
to us by this token, that being rebels he bought us with the blood of his 
own Son. He will ever continue so just, in punishing traitors, in crowning 
his faithful subjects. Judex damnatur, cum nocens absolvitur,% — He that 
justifies the guilty, transfers the guilt to himself. But ' shall not the Judge 
of aU the earth do right V Gen. xviii. 25. Yes, we have all sinned, but 
* thou continuest holy, thou worship of Israel.' 

5. JEquitas sententice, the equity of sentence ; it shall be given upon good 
testimony. Ambrose says, It is not the part of a judge to condemn any 
man without an accuser. Christ did not cast away Judas, though he knew 
him a thief, because he was not accused. When that adulteress was left 
alone before Christ, he said, ' Woman, where are thine accusers ? Hath no 

* Isidor. f Bern. + Sen. 



HeB. XII. 22-24.] THE HAPPINESS OF THE CHURCH. 551 

man condemned tlice ? She said, No man, Lord. Then said Jesus, Neither 
do I condemn thee : go, and sin no more,' John viii. 10. But here shall be 
no want of accusers : their own conscience, all the creatures, aU the elements, 
angels, men, de^dls, shall accuse; then Christ shall judge. Ileii miser! sic 
deprehensus quo fugias? Latere erit impossibile, apparei-e intolerabile/'' — 
Whither wilt thou flee, wretch thus accused ? To lie hidden it will be 
impossible ; to appear, insufferable. ' Every man shall receive the things 
done in his body, according to that he hath done, whether it be good or evU,' 
2 Cor. V. 10; the same, neither more nor less, but just weight. The wicked 
wrought their pleasure while God did suffer ; therefore God wiU work his 
pleasure while they suffer. 

' Of aE,' both good and evil, elect and reprobates, men and angels ; but 
of these in a difierent manner. To shew how this shall be done, I must 
lead your attentions orderly through five passages : a citation, separation, 
probation, sentence, and retribution. 

1. The citation. There is a summons sent out to make aU appear before 
Christ's tribunal. This citing is done by the voice of Christ : ' All that are 
in the graves shall hear his voice, and shall come forth,' John v. 28. The 
power of this voice is unspeakable : to empty earth, sea, air, heaven, and 
hell ; and presently to fill earth, air, heaven, and hell. To empty all upon 
his summons, and to fill all upon his sentence. Therefore it is compared to 
a trumpet, the loudest of all musical instruments. ' The trumpet shall sound, 
and the dead shall be raised,' 1 Cor. xv. 52. Vere vox tuhcB terrihilis, cui 
omnia ohediunt elementa. Petras "scindit, Inferos aperit, portas cereas frangit, 
vincula mortis diriimpit, et de pro/undo ahyssi animas liheratis corporibus 
assignat,f — ^A terrible voice, that shall shake the world, rend the rocks, break 
the mountains, dissolve the bonds of death, burst down the gates of hell, 
and unite aU spirits to their own bodies. There shall be no concealing, 
no keeping back from this voice. Now Christ calls : ' Come unto me, all 
that labour,' Matt. xi. 28 ; yet 'you will not come unto me that you might 
have life,' John v, 40. Then he shall call. Come you that must labour 
in torments, and be laden for ever. Then they must come to receive the 
doom of death. Now ' awake, thou that slee2:)est, and Christ shall give thee 
light,' Eph. V. 14 ; but they will not rise. At that day. Awake, thou wicked 
that art dead, and Christ shall send thee to darkness ; and then they must 
rise. This is that general day that shall congregate aU ; they shall come 
from the four winds and corners of the world, to make a universal appear- 
ance. But if this be the voice of Christ, how is it then said the archangel 
shall sound the trumpet of collection ? ' He shall send his angels with a 
great sound of a trumpet, and they shall gather all together,' Matt. xxiv. 31. 
' The Lord shall descend from heaven Avith a shout, with the voice of the 
archangel, and with the trump of God,' 1 Thess. iv. 16. I answer. The 
voice is originally Christ's, ministerially the angels'. As now he speaks to 
us by men, 2 Cor. v. 20, so at that day by angels. Oh, what a glory 
of our Saviour shall then ap})ear, when he is set on his throne, before so 
full a court as all the reasonable creatures God ever made ! Videat nosjam 
in sanctimonia, xit tunc videamus earn in gaudio, — Let him now behold us 
in holiness, that then we may behold him ui happiness. 

2. The separation. We have thus brought all together ; now we must sepa- 
rate one from another. The form hereof is given by Christ himself : ' Before 
him shall be gathered all nations, and he shall separate them one from 
another, as a shepherd divideth his sheep from the goats,' Matt. xxv. 32. 

* Anselm. t Chiys. 



552 THE HAPPINESS OF THE CHURCH. [SeRMON LVIL 

Tliis full and final separation is reserved for Christ, and not performed till 
that day. For, Smite crescere, ' Let them grow both together, corn and tares, 
until the harvest,' Matt. xiii. 30. This world is the floor; fan while you 
will, there will be some chaff; fish never so discreetly, you shall meet with 
some sturdy dog-fish that will rend the net. In heaven are none but saints, 
in hell none but reprobates, on earth they are both promiscuously blended 
together. 

Do you wonder that the lambs cannot live in quiet % Consider the num- 
ber of goats among them ' They eat up the good pasture, and tread down 
the residue with their feet ; they drink of the fountains, and foul the residue 
"with their feet.' My flock are fain to eat that they have trodden, and to 
drink that they have fouled with their feet, Ezek. xxxiv. 18. But God shall 
judge and separate : ver. 20, ' Behold I, even I, will judge between the fat 
cattle and the lean cattle.' Because they have thrust with side and shoidder, 
and pushed all the diseased mth their horns, 'therefore I will save my 
flock, and they shall no more be a prey, and I will judge between cattle and 
cattle.' The goats will annoy till they be quite separated. Too many among 
us have these goatish conditions : tlaey climb up ambitiously to the moun- 
tams of preferment, like goats ; they pill and bark the commonwealth, like 
goats ; they lust after women as hot as goats ; they trouble the waters of 
Israel, the peace of the church, like goats ; they tread under feet God's 
blessings, like goats ; they smell of impiety as rank as goats ; and therefore 
they must be separated as goats. 

We have all from Adam the nature of the goat ; let us weep away, and 
keep away, such goatish qualities. And let us put on the j^roperties of sheep ; 
which Christ (John x.) gives to be three : Audire, ohedire, sequi, — to hear 
Christ's word, to obey Christ's will, to follow Christ's steps. Search thy 
soul for these brands and marks of a sheep, or else thou wilt prove a goat. 
Hast thou Jidem agni, the faith of a lamb reposed in the Lamb of God ? 
Hast thou innocentiam agni, the innocence of a lamb, free from wrong ? 
vellus agni, the fleece of a lamb, to warm the poor ? humilitatem agni, the 
humbleness of a lamb, a stranger to pride ? ^ja^i'en^ia??! agni, the patience of 
a lamb, ready to lay down thy life for Christ 1 Then thou shalt have gloriam 
agni, the reward of a lamb, assured salvation in heaven. 

Thus the goats and the sheep be like in external fashion, — they feed both 
in one pasture, lie both in one fold, all their lifetime, — but Christ will put 
them asunder at the last day. Like two travellers that go together to one 
town, take up one inn, feed together at one board, sleep together in one bed ; 
but in the morning their ways part. The sheep and goats eat together, 
drink together, sleep together, rot together, but at this day there shall be a 
separation. The goats may deceive man both in life and death, they may 
be taken for sheep, but Christ can discern between cattle and cattle. God 
judgeth by the liver, man by the livery. If the liver be rotten, look the 
flesh never so fair, the good market-man will not buy it. If Christ find not 
the heart sound, he will none of the carcase. 

3. The probation. Every man must undergo his trial. From the jirison 
of the grave, they are set before the Judge, and there sufi'er discussion or 
trial. There are certain ' books to be opened ' for this probation, Kev. xx. 
12; some rolls or records filled up in the court of heaven. There is liber 
'prceceptonim secundum quern, et liber conscientice ex quo judicaimir, quicqidd 
prcecipitur scriptum in illo, quicquid delinquitur in isto. Here is divina 
scientia, et humana conscieniia met together. We may forget our sins, but 
God keeps a true register. If the sufferings of the saints be recorded, then 



HeB. XII. 22-24.] THE HAPPINESS OF THE CHURCH. 553 

sure their violences by whom they suffer are not forgotten. Now the 
book of the law whereby men are judged contains three leaves : nature, the 
law written, and the gospel. Some must be tried by the first only, some by 
the first and second, others by all three. 

First, That some shall be judged only by the law of nature, it is clear. 
• As many as have smued without the law shall perish without the law,' 
Kom. ii. 12. Here two things are considerable : one, what this law of 
iiature is ; the other, whether the breach of it be sufficient to condemn. 

First, It is a knowledge of certain principles tending to live well ; and of 
conclusions thence neccssr.rily inferred, agreeable with the internal rule of 
truth planted by God in man, and teaching him to worship his Maker. 
Thus Melancthon defines it. The matter of it is principles with conclusions 
directing to a good life. Parents are to be honoured, this is a principle 
engrafted ; therefore I must honour my parents, this is a conclusion inferred. 
The form of it is an accordance with the rule of truth, God's moral law ; for 
the law natural is the summary abridgment of the law moral. The author 
of it is God, who hath written it in man's heart. Deus omniicm Creator 
singulorum pedonhiis infuditj''' The end is, that it might be a testimony 
of that divine providence whereby God now ruleth, and of that justice 
whereby he will judge men. This agrees with the Apostle's definition, 
Rom. ii. 1.5, ' Which shew the work of the law ^vritten in their hearts, their 
conscience bearing witness, and their thoughts excusing or accusing.' ' The 
work,' there is the matter of it ; ' of the law,' there is the form ; ' written,' 
there is the author that imprints it ; ' the conscience accusing or excusing,' 
there is the end. In this inward testimony arising from nature are these 
two principal things : Gvvri^iGig, a comprehension of practical prhiciples, 
and natural discerning between just and imjust ; and GunihGic, conscience 
chiding for choosmg evil, and approving for doing good. The one makes 
the proposition, the other the assumption. 

Secondly, The other point to be discussed is, whether the breach of this 
law doth condemn ? Some object, that it is quite blotted out of man, there- 
fore cannot bind him. No question it is much obscured, in respect both of 
intellectual and affectual faculties. For imderstanding ; it gropeth ' if happily 
it might feel after God,' Acts xvii. 27. Adam had the knowledge of good 
by experience, of evil only by contemplation : but falling, he had also an 
experimental knowledge of evil. For afiection ; man's will is so perverse, 
that whenas naturally he desires to be hapj^y, yet he willingly commits those 
things against his first intendment that make him most unhappy ; as a thief 
steals to keep himself from famine, and so from misery : thus, Ne miser sit, 
malus Jit : et idea miserior, quia malus, — Lest he should be wretched, he 
becomes wicked ; and is so much the more wretched by being wicked. 
Beatus vult esse homo, etiam nan sic vivendo ut possit esse, — ^lan seeks for 
blessedness in all places but where it is. Yea, custom brings this will to 
contempt of sin. Peccata quamvis korrenda, cum in consuetudinem venerint, 
creduntur parva, out mdla,i — Sins horrid and imcouth at first, become tri- 
vial and familiar by practice. 

Thus is that natural light dimmed and overcast by the corruption of pros- 
perous lusts; yet ne ipsa quidevi delet iniquitas, — sm doth not quite raze it 
out. First, because there are certain principles reviving it in the most dis- 
solute; as the desu-e of happiness, and every one would attain that end, 
though they err in the means. Yea, they know that evil is to be avoided, 
which appears in that they would not have any wrong ofi'ered to themselves. 
* Ambr, t Aug. 



554 THE HAPPINESS OF THE CHURCH. [SerMON LVII. 

These general rules all know, albeit in the particular applications they are 
blinded. Hence it came that some gross sins were not condemned of them, 
as robbery among the Germans, lust of males among the Grecians, Eom. i. 27. 
Indeed, God did punish maVitiam per duritiem ; yet stUl remain some sparks 
and cold cinders of that primary and original fire. Secondly, That the light 
of nature is not quite extinct appears by the force and working of the con- 
science; for this doth vex and sting the most obstinate soul. By tliis Cain 
was driven to confess the monstrousness of his sin. Thirdly, The practice 
of natural men evinceth it, who by force of nature performed some things 
agreeable to equity. ' The Gentiles having not the law, do by nature the 
things contained in the law,' Eom. ii. 14. The very Gentiles had many 
excellent politic laws and positive constitutions. This seems to clear the 
meaning of Plato's two assertions : Legem esse inventionem veritatis, — That 
was the law of nature. Legem esse imitatlonem veritatis, — Such were the 
positive decrees grounded upon the other. But what precepts doth this law 
contain, and what remnants of it doth man retain 1 

The law of nature commands man to live religiously to God above him, 
justly to man with him, soberly to things under him. To deal justly with 
men, nature gives him two rules: one affirmative, 'What thou wouldst 
have others to do to thee, so do to them;' the other negative, Quod tihi 
fieri non vis, alteri non feceris, — Do not that to others which thou wouldst 
not have them do to thee. Even nature instructs a man how to rule 
his affections. So TuUy: Animus iraperat corpori, ut rex civibus : ratio 
libidini, ut servis domimcs, — The mind governs the body, as a king reigns 
over his subjects : the reason over lust, as a master over his servants. 
Whence had he this but from nature? There is vis rationis, orationis, 
adorationis. By the virtue of reason man loves man ; by the power of dis- 
course man regards himself; by the power of worship man respects God. 
If we should examine the particular commandments — First, They acknow- 
ledge one God. TuUy protested, that when he wrote seriously, he men- 
tioned but one God ; and he did but ludere, play the poet, when he spake 
of more. Moses called this God 6 uv, and Plato to h. Secondly, Numa 
Pompilius judged it unlawful to ascribe any form to God invisible. Thirdly, 
They durst indeed play with their puppets, imagmary gods, Venus and 
Cupid, &c. ; but for the Deity they cry out, Great is their Diana : this 
vindicates, them from vUiiJending the name. If they had known a greater 
God, they would have given greater reverence to his name. Fourthly, 
Divers of the Gentiles had their Sabbaths; mingled with strange supersti- 
tions; but they were taught by nature to set apart some time for worship. 
Fifthly, They commanded and commended honour to parents : Solon ordain- 
ing no law for parricides, answered there w^ere none so unnatural to attempt 
it. Sixthly, That murder was held abominable, appears by their punishing 
it, accorcUng to God's law, with death. Seventhly, That adultery was odious, 
it is manifest by Pharaoh : ' Why saidst thou, She is my sister ? so I might 
have taken her to me to wife,' Gen. xii. 19. By Abimelech to Abraham: 
' What have I offended thee, that thou hast brought on me and my kingdom 
a great sin,' Gen. xx. 9. By Abimelech to Isaac : ' What is this thou hast 
done unto us % one might have lien with thy wife, and thou shouldest have 
brought guiltiness upon us,' Gen. xxvi. 10. Eighthly, Theft some punished 
■with death, others with double restitution. Cato being asked, Quid fcene- 
rari i — What it was to practise usury, answered, Quid hominem occidere ? — 
the same that to kill a man. Ninthly, They so hated and avoided falsehood 
and lying, that they would not suffer a man to be witness against his enemy. 



HeB. XII. 22-24.] THE HAPPINESS OP THE CHURCH. 555 

Tenthly, They thought it unlawful to covet other men's goods. One of them 
said, Concupiscere alieninn, sit a me cdienatum. 

Eut now their natur;il knowledge being so obscured, shall yet the law of 
nature condemn ? Yes, for ' the invisible things of God might be understood 
by the tlungs that are made ; so that they are without excuse,' Eom. i. 20. 
God could not be apprehended by them any other way than by nature ; yet 
sinning against him they arc without excuse. ' Pour out thy fury upon the 
heathen that know thee not,' Jer. x. 25, ' and upon the kingdoms that have 
not called on thy name,' Ps. Ixxix. 6. ' He shall come in flaming fire, tak- 
ing vengeance on them that know not God,' 2 Thess. L 8. By this shall 
many millions of men be condemned. Imxcusahilis est ovinis jy^ccator, vel 
reatu originis^^ — Original guilt makes us inexcusable, without voluntary ad- 
ditament. Ignorantia ejus qui noluit intelUgere, est peccantis culpa : igno- 
raniia ejus qui non potuit intelUgere, est peccati poena. In utrisque non est 
justa excusatio, sed est justa damnatio, — His ignorance that would not un- 
derstand is the wickedness of sin ; his ignorance that could not understand 
is the punishment of sin. Doth not this latter excuse ? Yes, a tanto, but 
not it toto, — from so much guiltiness, but not from all guiltiness. Ignor- 
ance can be no plea, for all are bound to know. It serves not a malefac- 
tor's turn to plead ignorantiam juris, that he knew not the law of his prince 
which he hath broken. I know that simple nescience is minoris culpa;, but 
not mdlce,f a less fault, not no fault. The ' knowing servant ' disobedient 
shall have ' many stripes.' The ignorant is not spared, though less punished, 
Luke xii. 47. To the ignorant are two wants, knowledge and a good will ; 
but he that sms wittingly hath but one want, only a good will. He that 
fails on knowledge hath voluntatein facti et peccati, — a will both to the deed 
and to the sin. He that fails in ignorance hath only voluntatem facti, non 
peccati, — a will of the deed, not of the sin, though the deed be a sin. Igno- 
rantia duplex ; una quce est causa culpa;, altera cujus causa culpa est,X — 
There is an ignorance that is the cause of sin, and there is a sin that is the 
cause of ignorance, No ignorant hath his sin mitigated ; but is solum qui 
noil hahuit unde discere, saith Augustine, — he only that had no means of 
learning. For Christ is a just judge, and would not condemn without fault. 
We have all good means of knowledge ; God keep us from the condemnation 
of ignorance ! 

Secondlg, The next book is the law : that others shall be judged by this 
it is clear without quection. ' As many as have sinned in the law, shall be 
judged by the law,' Kom. ii. 1 2. The Jews shall be thus judged rather than the 
Gentiles, who had not the law written. The law of Moses did only bind the 
Hebrews ; the prophets were not commanded to publish it to the Gentiles. 
Paul calls the times before Christ ' the times of ignorance,' Acts xvii. 30 ; 
and the gospel a ' mystery kept secret since the world began,' Piom. xvi. 25. 
Now to object, first, that the Jewish merchants taught many nations the law 
is vain ; for they were generally more apt discere religionem alienam, quam 
docere suam, — to learn false religions than to teach the true. And many of 
them did not even by their own types and sacrifices perfectly understand the 
sacrifice of Christ. Then to say their books were manifest is false, for the 
Jews kept them. ' Unto them were committed the oracles of God,' Rom. 
iii. 2. They were first depositarii, then oeconomi, dispensers. ' For out of 
Zion shall go forth the law, and the word of the Lord from Jerusalem,' Isa. 
ii. 3. ' He sheweth his word unto Jacob, his statutes unto Israel, he hath 
not dealt so with any nation,' Ps. cxlvii. 19. So Christ to the Samaritan 
* Aug. t ' nuUiiis.' — Ed. J Perer. 



55Q THE HAPPINESS OP THE CHURCH. [SeRMON LVIL 

woman, ' Salvation is of the Jews,' John iv. 22. Now as this crediting facit 
ad honorem personce cui confidimus,'' — makes to the honour of the person 
wliom we credit, this was a great credit to the Jews ; so it brings them to 
a strict account : exigendam cum tisuris, as in the talents, — God looks for 
his own with usury. Some of them kept them in their hands, but not in 
their hearts ; aliis mcigis profatura quam ipsis,f — for the benefit of others, 
more than of themselves. 

Now this book is the touchstone or trial of our works ; whatsoever we 
have either thought, said, or done, is either with or against the law of God. 
How we wrangle here to justify many things, which there will not abide the 
trial ! How many arguments doth a contentious man produce, to counte- 
nance his brabbling lawsuits ! Defensio juris, intentio legis, retardatio injuri- 
arum, — The defending of his right, the purpose of the law, the keeping back 
of injuries ; forbear one wrong, and provoke more ; and correctio injustorum, 
the punishing of evil-doers. And be not these smooth colours 1 who can now 
say, Peccasti in litigando ? — Thou hast done ill in going to law 1 But still we 
reckon without our host : thou thinkest thy penny good silver, as the fool 
thought his pebble a diamond ; bring it to the test. ' There is utterly a 
fault among you, because ye go to law one with another,' 1 Cor. vi 7. 
Whether will God judge thee according to thine own humour, or according 
to this precept ? Alas, he will then try thee secundum legem suam, non se- 
cundum legem tuam, — after his law, not after thy lust. It is oj^us caniis, 
and will not abide tentationem ignis. ' Contention, strife, variance,' are works 
of the flesh, Gal. v. 20 ; and ' they which do such things shall not inherit 
the kingdom of God.' Hell-fire will consume all such reasons. 

So among others, an angry word calls on a challenge : they have plausible 
reasons for it. Their credit lies upon it ; and better lose life than reputa- 
tion. If being wronged they challenge not, or being challenged they answer 
not, the world condemns them for cowards. So they fight not so much 
against another's life, as against their own reproach. This were somewhat 
if it were tcwi bene, quam magne iwopositum, — if the project were as Christian 
as it is Roman. Now they must go to the field, pray, embrace, forgive ; 
then fight and kill. But is this the law that God will judge by 1 No, that 
law is, ' Thou shalt not kiU.' But perhaps they purpose not to kill ; yet 
saith God, ' Return not evil for evil ;' how doth this agree with thy colour;}: 
and humour ? Yet more peremptorily : ' Avenge not yourselves, but give 
place unto wrath; for vengeance is mine,' saith the Lord, Rom. xii. 19. 
Will you steal this from him in a glorious theft ? hazard your soul more than 
your body 1 thrusting one upon an enemy's sword, the other on God's sword ? 
Will you meet together in so bloody a design, wherein uterque letaliter 
peccat, soipe alter ceternaliter perit, — both sin deadly, often one or both perish 
eternally ! Thus your pretences may blanch it over with the name of hon- 
our ; but the law you must be tried by will find it homicide. 

For usury ; how is it bedaubed with arguments, probabilities, patronages, 
examples ! Books have been written to justify it ; but none of these is that 
law whereby the usurer must be judged. They do not only reason thus : I 
must give to the poor, therefore I must take usury of the rich ; an argument 
of Standgate-hole : I may rob some, that I may give to others. But they 
defend it by Scripture : ' If thou lend money to the poor, thou shalt not lay 
upon him usury,' Exod. xxii. 25. Not on the poor ; therefore they infer, 
we may lay it on the rich. ' Rob not the poor, because he is poor,' saith 
Solomon, Prov. xxii. 22 ; therefore we may rob the rich, because he is rich, 
* Ambr. f Erasm. J Qu. ' clioler' ? — Ed. 



HeB. XII. 22-24.] THE HAPPINESS OP THE CHtJECH. 507 

and can spare it. Is not this a goodly strong argument ? So because it is 
said, Exod. xxii. 22, ' Ye shall not afflict the widow or fatherless child,' it 
must needs follow that they may trouble a woman married, or a child that 
hath a father. There are infinite excuses ; but the law of trial is, ' Thou 
shalt not lend upon usury : ' study an answer to that question. As much 
may be said for impropriations ; what shall become of all our legal pleas, 
our alienations, prohibitions, customs, fines ? All fine excuses ! when 
Christ shall set the sacrilegious before him, and read this law, ' Thou shalt 
not rob God of his tithes and offerings,' Mai. iii. 8. Where now are all rea- 
sons and excuses? This spiritual court vnll admit of no corrupt customs, no 
devices : Me thou hast robbed, by me thou shalt be condemned. Lord, 
enter not into judgment with us : who shall be justified in thy sight 1 We 
cannot answer ex millihus nmim, one of a thousand. Help us, O thou Judge 
and Saviour ! let thy mercy as Jesus help us against thy justice as Judge ! 
We must come under probation, defend us from reprobation, and let us find 
approbation, not for our works, but thy mercies, O blessed Redeemer ! 
Amen. 

Lastly, Others are to be judged by the gospel ; and this certainly bindeth 
our conscience here, for it shall judge us hereafter. ' He that believeth not 
on Christ is condemned,' John iii. 18. Now the gospel requires of us two 
things — faith and obedience. Faith : ' Repent and believe the gospel,' Mark 
i. 15. Obedience : 'Ye have obeyed from the heart that form of doctrine,' 
Rom. vi, 1 7. Which obedience must be prompta, ' ye have obeyed ; ' vol- 
untaria, 'from the heart;' discreta, that true 'form of doctrine.' '■' Indeed 
obedient ia evangelica est ipsa fides. Many think they are not bound to 
believe the gospel ; but by this they shall be judged. 

True it is that all are not bound to it : they to whom Christ never spoke, 
was never spoken, have an excuse ; not of every sin, but of this sin, that 
they have not believed on Christ. It is objected, The law bound all, there- 
fore the gospel binds all. No ; for the law was given to man's nature : so 
though its knowledge was lost by man's default, yet its bond remains on 
God's part. The gospel was never given to man's nature, but after the fall, 
and is above nature. Adam was the root of mankind in respect of nature, 
not in respect of grace. When God gave the law to him, he bound him and 
all his posterity to keep it. When he gave the promise to him, and faith to 
believe it, he did not withal give it to all mankind. Neither, if Adam had 
afterward fallen from faith, should all mankind have fallen with him. The 
first Adam was not the root of the promise, but the second. 

But now to ourselves : we must all stand before the tribunal of Christ ; 
to the statutes of the former books who can answer ? All our help is in this 
latter book — we fly to the gospel. We ' behold the Lamb of God that 
taketh away the sin of the world,' John i. 29, and comfort ourselves that 
' if any man sin, we have an advocate with the Father, Jesus Christ the 
righteous; and he is the propitiation for our sins,' 1 John ii. 2. Now, as 
Festus said to Paul, ' Hast thou appealed unto Cajsar 1 unto Ctesar shalt 
thou go,' Acts XXV. 22. So, hast thou appealed to the gospel ? Thou shalt 
go to the gospel for thy trial. Vel te totaliter ahsolvit, vel te capitaliter 
damnat, — It shall either thoroughly justify thee, or extremely condemn thee. 
The Spirit shall convince the world ' of sin,' saith Christ, ' because they be- 
lieve not on me,' John xvi. 9. Now, what is the Holy Ghost's judgment 
here, will be Christ's hereafter. But why are they condemned of sm for not 
believing ? First, because other sins are condemned by nature and law, — as 

* Lvran. 



558 THE HAPPINESS OF THE CHURCH. [SeEMON LVII, 

murder, adultery, — botli among Jews and Gentiles ; but not to believe is the 
jiroper sin of Christians ; and it is a grand sin, because they have the doctrine 
of faith. Secondly, because infidelity is the root of all sins, as faith is of all 
good works; the want of faith leads from transgression to presumption, from 
presumption to despair. Thirdly, especially, because faith takes away the 
guilt of sins, and freeth from condemnation ; but infidelity retains the guilt 
of itself and others. Oinnia peccata 2^er infidelitatem retinentur, 'per jidem 
remittuntur!'' Luther hath it, out of Augustine, Nidlum peccatum nisi 
infidelitas, mcUa justitia nisi fides. — There is no sin but infidelity, no 
righteousness but faith. Not that adultery, intemperance, malice, are no 
sins ; but infidelitate manente, manet omne jyeccatum : eadem decedente ahsol- 
t'untur omnia quoad reatum, — unfaithfulness remaining, every sin remains; 
that departing, every sin is pardoned, and quite taken away in respect of the 
guiltiness. Peccata stint, tiia2oeccata nan sunt, — Afterthou becomest a believer, 
the sins thou doest are sins ; but not thy sins, because they are forgiven thee. 
This appears by the purpose of Christ's coming, which was to ' dissolve the 
works of the devil,' 1 John iii. 8 ; believe on him, and thy sins are dissolved, 
absolved : thou art as if thou never hadst off'ended. Non quod 2)eccatuni 
omnino non erit, sed quod non omnino imjmtattcm erit, — JSTot that sin alto- 
gether should not be, but that it shall not be imputed. How quick a rid- 
dance penitent faith makes with our sins ! They are too heavy for our 
shoulders, faith presently turns them over to Christ. Whereas there would 
go with us to judgment a huge kennel of lusts, an army of vain words, a 
legion of evil deeds. Faith instantly dischargeth them all, kneeling down 
to Jesus Christ, beseeching him to ansAver for them. 

Therefore make we much of faith : if our souls be ballasted with this, they 
shall never shipwreck. Ahasuerus had many virgins, none pleased him like 
Esther : none pleaseth God but faith, all the rest for her sake. She is that 
Judith that saveth the life of all thy good works by cutting off the usurping 
head of Satan. Thou canst not be unwelcome to God if thou come with 
confidence : nothing more offends God than the not taking his word. Sin 
offends his law, but unbelief offends his gospel. Though we do not what he 
bids us, yet let us be sure he will do what he tells us. It is good to obey 
the former, better to believe the latter ; because he is more able and more 
good than we. Well, now, after this gospel we must be judged ; so Paul 
writes to his Komans : ' God shall judge the secrets of all hearts by Jesus 
Christ, according to my gospel,' Eom. ii. 16. Thou canst not satisfy the 
law, therefore study thy soul an answer to this book ; otherwise, saith Christ, 
' The word that I have sj)oken, the same shall judge thee in the last day,' 
John xii. 46. The sermons thou hast heard shall rise up in judgment to 
condemn thee. Hence arise three conclusions : — 

(1.) It is no presumption for a Christian to believe the pardon of his sins 
in Christ, for to do the will of God is not to presume. If we do not be- 
lieve this, Christ shall judge us damnable by the gospel ; therefore if we do 
conscionably believe this, he shall acquit us by the gospel. u}fon est 2)}'ce- 
sum2itio a-edentis, uhi est aidJiontas jicbentis, — There is no presumption in 
man to believe it, when there is the authority of God to command it. Of 
all things in a Christian, God doth not love a nice, dainty, and maidenly 
faith. He loves to have a man's modesty bashful, his humility fearful, his 
penitence sorrowful, his patience joyful, his compassion pitiful ; but he loves 
a faith that hath boldness in it, that is not afraid to trouble God with afii- 
ance or suppliance, but is confident, mat orcus et ortus. Without faith it is 

* Ang. 



HeB. XII. 22-24.] THE HAPPINESS OP THE CHURCH. 559 

dangerous pressing into tlie presence-chamber, as it was to the marriage 
without the wedding garment ; but in faith sequere et consequere ; qui cupit, 
capit, — speak and speed: 'Whatsoever you shall ask the Father in my 
name, he will give it you,' John x\'i. 23. It is no sin to trust God with thy 
soul ; Paul teacheth it by example : * I know whom I have believed, that 
he will keep that I have committed to him against that day,' 2 Tim. i. 12. 
Peter, by counsel : 'Commit your soul to God in well-doing,' 1 Pet. iv. 19. 
It is no sin to call God Father, ' for he hath sent the Spirit of his Son into 
our hearts, crying, Abba, Father,' Gal. iv. 6. It is no sin to trouble him 
with our suits : ' Let us draw near with a true heart, in fuU assurance of 
faith,' Heb. x. 22. Not to do this faithfully is against the gospel ; therefore 
to be judged of that sin. 

(2.) The infallible certainty of a true Christian's salvation is kno^^^l to him- 
self, and cannot be doubted without sin. For if it be sm to distrust this, it 
is then righteousness to believe it. The sum of the gospel is man's salvation 
by Christ ; he that believes not this, believes not the gospel ; and he that 
knows the gospel, and believes it not, shall by it be condemned. Now God 
in the gospel doth not require that absolute perfection which he did in the 
law, under the perU of damnation ; but qualifies the rigour of the law by 
the satisfaction of a mediator. So that the gospel accepts the intent and 
endeavour for the act ; as the will to repent for penitence, and the wdU to 
believe for faith. It is then not only a weakness, but a wickedness, to dis- 
trust God's mercy in thy salvation ; let not this ftxult judge thee before 
Jesus Christ. 

(3.) The gospel requires probation of faith by a good life : norma fidei, 
forma vita;, — as we believe, we must live. Do we believe Christ hath 
redeemed us % We must live like such as are redeemed : if freed, let us 
demean ourselves as children of freedom. It is nothing at this judgment 
to say, ' I have believed,' when the life shall Avitness the contrary : thy lips 
affirm, but thy works deny. As our Saviour said, Opera testantur de me, — 
'My works bear witness of me' that I am Christ; so thou must say, Opera 
testantur de me, — My works bear witness of me that I am a Christian. 
Thou shalt be saved for thy faith, not for thy works ; but for such a faith as 
is without works thou shalt never be saved. Works are disjoined ctjusti- 
ficato,''' — from the act of justifying, not from the person justified. If this 
Judge for his o'rni merits give us salvation, we must shew him the fair copy 
of our conversation. Quicquid Christxis operatur -pro nobis, operatur in 
nobis, — "Whatsoever Christ works for us, he also works in us. If he hath 
freed us from the damnation of sm, he hath also freed us from the domuiion 
of sin. Albeit in our justification jf?e< nobis secimdum Jidem nostram, — be it 
unto us according to our faith ; yet in salvation reddetur unicuique secundum 
opera sua, — every man shall be rewarded according to his works. Let not 
that which is a word of comfort to us be a bill of indictment against us. 

4. The sentence. As there be two sorts of men to be sentenced, so there 
is a double sentence : one of absolution, the other of damnation. With ab- 
solution our Saviour begins in action, with that let us begin in meditation. 
He begins with fiivour, — oh, he is ready to shew mercy ! — and comes slowly 
to wrath and judgment. In the absolution are considerable four circum- 
stances — a calling, a commending, a reply, and an answer. 

(1.) The calling is set down Matt. xxx. 34, 'Come, ye blessed of my 
Father, inherit the kingdom prepared for you from the foundation of the 
world.' In which gracious speech wc may perceive six gradations : — 
* Evidently it should be, ' d justijicatione, non <X justificalo.' — Ed. 



5G0 THE HAPPINESS OF THE CHURCH. [SePvMON LVII. 

[1.] Amabilis vocatio : 'Come.' Tins was the voice of Christ generally to 
all in the day of grace, is particularly to the elect in the clay of glory. Now 
he calls more than will come; then he will not call all that Avould come. 
Now he gives many Venite's : ' Come to me, aU that labour,' ]\Iatt. xi. 28. 
' If any man thirst, let him come to me and drink,' John vii. 37. ' The 
Spirit and bride say, Come. And let him that heareth say, Come. And 
let him that is athirst come,' Kev. xxii. 1 7. Send not others, but come your- 
selves. Come to no others, either saints or angels, but come to me. Let 
us take heed of that Discedite, quia nolidstis venire, — ' Depart from me,' 
Matt. vii. 23 ; good reason, for 'you would^fcot come unto me,' John v. 40. 
You declined my call when I was humbled : 'Is not this the carpenter's son ? ' 
Matt. xiii. 55. I will decline you now I am exalted : ' None of those men 
that were called shall taste of my supper,' Luke xiv. 24. But such as have 
obediently heard his Co7ne in holiness, shall also graciously hear his second 
Come in happiness. 

[2.] Suavis benedictio : 'Ye blessed.' Never man was, is, or shall be, but 
desires secundum sensum suum, after his own sense, to be blessed, saith Aris- 
totle ; though the most have sought it out of the right rihi, where it was not 
to be found. In Christ only it is found, who is indeed the ' Father of blessed- 
ness.' Matt. V. 3, ' Blessed are the poor in spirit.' The first word of the first 
lesson of Christ's first sermon is 'blessed' — a word able to make a man blessed. 

[3.] Patris dilectio : ' Of my Father.' To be blessed of God is to be surely 
blessed. Parents do well in blessing their children; princes in blessing their 
people. Here is the difi"erence: henedicunt, but not heatificmxt, — they may 
wish them blessed, but not make them blessed. But saith God to Abraham, 
' In blessing I will bless thee/ Gen. xxii. 17 ; ' I have blessed him, and he shall 
be blessed,' Gen. xxvii. 33. All blessedness springs from that fountain : the 
Lord hath blessed us, and requires us to bless him ' who is over all, God 
blessed for ever. Amen,' Bom. ix, 5. This the universal song that all crea- 
tures gives him : ' Blessing, honour,' &c., Eev. v. 13. 

[4.] Felicitatis loossessio : 'Inherit.' Inheritance is of birth, not industry ; 
the younger brother is often of more desert than the elder, yet cannot this 
make him his father's heir. This is of inheritance, therefore not of merit. 
It diifers from an earthly inheritance in three things : — First, in that the tes- 
tator must be dead, and the successor living ; in this God, the testator, is 
everliving, and his heirs, before they can fully possess it, must be dead.'^ A 
temporal inheritance divided is diminished ; one is of so much land shortened 
as is to another shared. The heirs here are without number : ' of all nations, 
kindred, and languages,' Kev. vii. ; yet though the inheritance be imparted it 
is not impaired. Tanta singidis, quanta 07nnibits,-f — Every one hath as 
much as any one. Thirdly, the partition of an earthly inheritance breeds 
among the co-heirs envy and grudging; but in this the joy of one is the joy 
of all. Dispar gloria singidorum, tamen communis ketitia omnium,X — One 
star may excel another star in glory, but none shall envy another in glory. 
There shall be no repining at another's more glorious clearness, where re- 
mains in all one gracious dearness. ' Inherit.' 

[5.] Hcereditatis perfectio : ' A kingdom.' The top of man's desire is a 
J&ingdom : nil nisi regna placent. Yet if they be earthly kingdoms they 
will not satisfy. Alexander is not content with his universal monarchy. 
But here is a kingdom will satisfy : you will say, there are many kings, and 
but one kingdom ; therefore not room enough : yes, for the bounds of the 
least are not narrower than heaven itself. 

* Amlir. f Ardens. t Aug. 



HeB. XII. 22-24.] THE HAPPINESS OP THE CHURCH. 561 

[6.] Regni paratio: * Prepared for you.' Not merited in your times, but 
prepared before all times. It had no beginning in respect of God's intention ; 
it shall have no end in respect of your possession. God's decree to give it 
us had no beginning, but shall have an end ; our fruition of it shall have a 
beginning, but no end : God's mercy in both hath neither beginning nor end, 
but is from everlasting to everlasting. Had the Lord such care to provide 
a kingdom for his children before they were, then sure he will give it them 
at the appointed time. So certain are they of blessedness, that it is * prepared 
for them from the foundation of the world.' ' For you,' not for all; there 
is no universal election, God* decrees not aU to be saved. Then Christ 
should have said thus : ' Inherit the kingdom' imyatum omnibus, datum 
mhis, ' prepared for all,' and given to you ; but he saith, ' Prepared for you,' 
therefore not purposed to all. Seeing there is so good cheer prepared for us, 
let US prepare ourselves for that ; like some dainty guest, who, knowing 
there is such delicate fiire behind, keeps his stomach for it. Let us disdain 
the coarse diet of this world, that dangers us to the dropsy of our covetise, 
or the surfeits of riot. We use to fast on the eves that we may feast on the 
holidays ; let us here abstain from the table of sin, that we may hereafter 
banquet in the kingdom of heaven. 

This is matter of comfort to us: here the world condemns the godly, 
therefore they shall have a time of absolving. ' When that general session 
comes, ' then look up, and Lift up your head, for your redemption draweth 
nigh,' Luke xxL 28. There is no mercy to be had in this world, for the 
wicked themselves are accusers, witnesses, judges; but at that day a poor 
man's case will be heard. There 'the poor committeth himself unto thee, 
for thou art the helper of the fatherless,' Ps. x. 14. Christ will take the 
cause into his own hand : ' The souls under the altar cry mth a loud voice, 
How long, Lord, holy and true, dost thou not judge and avenge our blood 
on them that dwell on the earth?' Eev. vi. 10. Yes; it is fit every one 
should have a day of hearing. This is theirs, that shall be ours : ' The 
righteous shall rejoice when he secth the vengeance,' Ps. Iviii. 10. Rejoice 1 
Yes ; they have no charity to us on earth, we must have no charity to them 
in hell. 

(2.) The commendation follows the calling ; Matt. xxv. 35, ' For I was 
hungry, and ye gave me meat ; I was thirsty, and ye gave me drink,' &c. 
Christ witnesseth their faith from the effects : they brought forth fruits of 
mercy. Thus it is evident that not according to the internal habit of fiiith 
and charity, but according to the external acts proceeding from them, is the 
reward bestowed. Christ before justified them by their faith, apprehending 
his merits ; now he justifies them by testimony of that faith, arising from 
their works. The point Christ insists in is their works of mercy, which are 
six : visito, poto, cibo, redimo, tego, colligo fratres, — giving them meat, drink, 
harbour, clothing, visitation in sickness, redemption from bondage. 

Where observe, that the main point Christ will scan at the last is the 
point of mercy. Not how wise, nor how learned, nor how just, but how 
merciful.* Now, if a scholar, standing for preferment, knew directly that 
one question wherein he should be opposed, he would study a fuU and ready 
answer to it. We all know that one and main question wherein Christ will 
examiiae us, what works of mercy have we done. If we have gotten no 
demonstration of mercy, we are worthily condemned. Now their mercy is 
commended, partly in respect of the object, and partly in respect of the act. 
For the object, it is done to Christ : happy mercy that is done to the Lord 

* Ambr. 
VOL. II. 2 N 



5G3 THE HAPPINESS OF THE CHURCH, [SbKMON LVIL 

Jesus ; it shall never pass unrewarded ! ' Joasli forgot tlie kindness of 
Jehoiada,' 2 Chron. xxiv. 22 ; but the King of heaven will remember all the 
good done unto him. Says that good malefactor, ' Lord, remember me when 
thou comest into thy kingdom,' Luke xxiii. 42. I will not forget thee, 
answers Jesus : ' To-day thou shalt be with me in paradise.' ' I was an 
hungered, and ye fed me.' / and me, saitli Christ. 

In regard of the act, the thing they distribute and contribute is not bare 
words, but actual mercies — food, clothing, &c. This is the effect of a true 
faith, not a verbal, but a real working faith : a faith, not like that the 
Psalmist seems to mention, (though in anoftier sense,) ' I believed,' et icleo 
locuttis sum, — ' and therefore I spake ;' but such as the Apostle speaks of, 
' I believed,' et icleo operatus sum, — and therefore I wrought ; ' a faith 
working by love.' It is easy to mistake St Paul, Ptom. xiv. 22, ' Hast thou 
faith 1 have it to thyself before God,' unless we expound him by St James : 
chap. ii. 18, 'Hast thou faith? shew thy faith by thy works.' If we will 
be the children of Abraham, ' who is the father of them that believe,' Eom. 
iv. 11, we must be so by Sarah, who is the mother of 'them that obey,' 
1 Pet. iii. C. They that will be trees of righteousness in God's garden 
must not be like the fig-tree in the gospel, that had only leaves, no fruit ; 
but like the ' tree that brings forth her fruit in due season,' Psalm i. 3 ; or, 
like Aaron's rod, that of a dead stick, having life and sap put into it, pre- 
sently bare almonds, — fruit, no leaves spoken of 

Some give words enough, contrary to Moses, who was a man of few 
words. The Papists vsdll rather lose a penny than a paternoster : these will 
give ten paternosters before one penny. They give the words of Naphtali, 
' pleasant words,' but no meat ; as if the poor were, like Ephraim, ' fed with 
the wind,' Hosea xii. 1. Or, as if their word were verbiim Domini, the 
' word of God,' that men might live by it. Matt. iv. 4. Solomon says, 
' AVisdom is good with an inheritance ;' so good counsel is good with an alms. 
If a famished man beg bread of thee, and thou only fallest to instruct his 
soul, but deniest food to his body, he may reply, as Hushai said to Absalom 
of Ahithophel's counsel, ' The counsel that Ahithophel hath given is good, 
but not at this time,' 2 Sam. xvii. 7. Martial demands of Caius a small 
piece of silver : Quod vel doncmti non (jrave, Caius blamed him for his idle 
profession of poetry ; counselled him to study the law, that would enrich 
him. To him Martial : Quod peto da milii tu, non peto consilium, — Give 
me that I ask thee ; I do not ask thee counsel. Many are like St Peter's 
fish ; it had money in its mouth, but not a hand to give it. Or like Dives's 
dogs ; they can lick a poor man with their tongues, else give him no relief. 
Diogenes, a witty beggar, would usually walk in a place where earthen 
statues were erected, in honour of some that died for their country. To 
them he would pray, to them reach out his hand, bow, and beg. Being 
asked the reason, he answered, Nihil aliud quam repulsam meditor, — I 
think of nothing but a repulse and denial. We have many such living 
statues, mere idols, that have mouths, and speak not ; eyes, and pity not ; 
hands, and give not. The poor are sure of nothing but a repulse. 

(3.) The reply or question upon this commendation made by the saints, 
Matt. XXV. 37, ' Then shall the righteous answer him ; Lord, when saw we 
thee an hungered, and fed thee 1 or thirsty, and gave thee drink V &c. This 
is no denial of that truth Christ hath avouched. But, first, to magnify 
Christ's mercy, who takes these works as done to himself, which are done 
for his sake. Let no covetous churl plead he wants subjects upon whom to 
exercise his mercy : pauper ubiquejacet, — which way can he walk and not 



HeB. XII. 22-24.] THE HAPPINESS OF THE CHUKCH. 5G3 

beliolcl one hungry, another thirsty, <fec. Secondly, To testify their humility, 
that albeit these things are true, yet they acknowledge no merit in them ; 
they have not done so much of these as they ought. Besides, they might 
have an after consideration of their sins past, which, valued with their good 
works, they find one to outweigh a thousand. The Papists ostent their 
merits on earth, the saints dare not do so even ready for heaven ; but ' cast 
down their crowns before the throne : saying, Thou, O Lord, art only worthy 
to receive glory and honour,' Eev. iv. 10. They have nee honi inopiam, nee 
in bono mperhiam, — They are not poor in good works, n^X proud of good 
works. They wrote their charity in the dust, therefore^^^itar God write it in 
marble. They seem to forget the works of mercy they have done, therefore 
are they remembered by Jesus Christ. 

(4.) The answer of Christ, Matt. xxv. 40, ' Inasmuch as ye have done it to 
one of the least of these my brethren, ye have done it unto me.' The mise- 
ries of my brethren are my own miseries. ' We have an high priest touched 
\A\h. the feeling of our infirmities,' Heb. iv. 15. That invulnerable and 
glorified breast is still touched with the sense of our wounds. ' Saul, thou 
persecutest me.' He says not mine, but me : me in mine. ' He that 
toucheth you, toucheth the apple of mine eye,' Zech. ii. 8. Surely he will 
pity the misery of every one, that is affiicted with the sorrows of all : Quis 
7'ecusabU pro Christo2:>ati, quando Christus compatitur iKitienti? — Who would 
refuse to sufi"er for Christ, when he is sure that Christ sufiers with him ? 

Here is excellent direction for our works of mercy : that no sinister end 
draw them from us, but sincere love to Christ. If any fish for the applause 
of men, his bait shall be his own hook to snare himself. Da Ghristo, — Look 
on the poor man, and in that member behold the Head, Christ. ' He that 
shall give a cup of cold water to one of these little ones, in the name of a 
disciple, he shall in no A\ise lose his reward,' !Matt x. 42. A cup of water is 
but a small gift ; yet done in that name, and for that cause, it is rewarded 
as an excellent work of mercy. It is the true note of a child of God to shew 
mercy to a Christian, because he is a Christian. Natural men have their 
private ends and advantageous respects in their beneficences. Such a one 
shall do me service, flatter my addiction, bring intelligences to mine ear. I 
will make him my property ; my charity shall bind him to me. ]\Ioral men 
will sometimes give, even for pity's sake ; but the true Christian doth it for % 
Christ's sake, and looks no further. ' Doing good unto all, especially to them 
that are of the household of faith,' Gal. vi. 10. Some think that the best 
work is to build temples and monasteries ; but, indeed, the best work is to 
relieve, not the dead, but the living temples of Christ's mystical body. It 
was an ancient complaint : Fidget ecclesia in parietibus, litget in pauperibus, 
— The church flourisheth in her glorious buildings, but mourneth and pines 
away in her poor members. Deny not due cost to the dead walls, but first 
satisfy the living bowels ; that Christ may say, ' Come, ye blessed !' 

I come now to the sentence of condemnation. Matt. xxv. 41, 'Then 
shall he say to them on the left hand. Depart from me, ye cursed, into ever- 
lasting fire, prepared for the devil and his angels.' In this form of damna- 
tory judgment are four points considerable : a rejection of the wicked, a 
reason of that rejection, an objection against that reason, a confutation of 
that objection. 

(1.) In the rejection are many particulars gradually enhancing their judg- 
ment. They arc partly privative and partly positive. ' Depart from me, ye 
cursed,' there is pa/ia damni ; ' into everlasting fire,' there is ^;f/?«rt seiisus. As 
there be two kinds of sin, delictum and 2}eccatum, — delictum est desertio honi, 



564 THE HAPPINESS OF THE CHURCH. [SeRMON LVII. 

peccatuvi perpet7'atio mali* — the one, a forsaking of that is good ; the other, 
a committing of that is evil : so there is a like proportion of punishment, 
a depriving of joy, and a giving over to torment. Here is — 

[1.] A grievous refusal : ' Depart.' This seems nothing to the wicked now, 
such is their dead service. 'Depart?' Why, they are content to be gone. 
* Because sentence against an evU work is not executed speedily, therefore 
their heart is fully set in them to do evil,' Eccles. viii. 11. But as a prince 
opening his long locked-up treasure graciously takes some in with him, and 
saying to all other ill-meriting followers, ' Depart,' it will be a disgraceful 
vexation ; so when the glory of heaven, and those invaluable treasures shall 
be opened, and dealt about to the faithful, what horror wiU it be to the repro- 
bates to be cast off with a ' Dej)art !' ' Blessed are the eyes that see the 
things which ye see :' Christ to his saints, Luke x. 23 ; 'for the kings have 
desired to see them, and were not suffered.' If it were such a blessedness to 
see Jesus in humility, what is it to see him in glory 1 But from this the 
wicked are bidden ' depart.' 

[2.] The loss of salvation : ' from me^' your Saviour that was wounded for 
you ; that offered my blood to you, which was offered for you. And if ' from 
me,' then from all that is mine ; my mercy, my glory, my salvation. Con- 
sider here what an excellent thing it is to have familiarity with Christ on 
earth, that he may not cast us off as strangers from heaven. He that would 
have Christ know him there, must not be a stranger to Christ here. He 
must have some fellowship with God. How ? ' If we walk in the light, 
we have fellowship with God, and with his Son Jesus Christ,' 1 John i. 7. 
To Avalk in the dark is to have fellowship with the prince of darkness ; to 
walk in the light is to have fellowship with the Father of lights. Will a 
reprobate, that hath always turned his back upon Christ, here press into his 
company ? Upon what acquaintance ? Yes, ' We have eaten and drunk in 
thy presence, and thou hast taught in our streets,' Luke xiii. 26 ; as if they 
should say. We have fed at thy communion-table, and heard thee preach in 
our pulpits. Stm this proves no acquaintance ; for in the one you did eat 
2xmeni Domini, non p)Cinem Dominum, — the bread of Christ, but not Christ 
with the bread. In the other you have heard vei-hum Domini, not regarded 
Dominum verhi. Your ear hath been opened, but your conscience shut. 
((Therefore, ver. 25, Non novi vos, — as familiar as you presume, yet you are 
such strangers to me that ' I know you not.' They never willingly came near 
Christ but to persecute him ; therefore he shall then cast them far enough 
off for ever. 

[3.] The deserved malediction : ' ye cursed.' He is cursed, that being bom 
in sin, lives in it, and dies in it, without seeking recovery. I call this curse 
merited, because they love it : 'As he loved cursing, so let it come unto 
him,' Ps. cix. 17. Hath he loved it? Let him take his love: 'As he 
clothed himself with cursing as with a garment, so let it come into his 
bowels like water, and like oil into his bones,' ver. 1 S. It was his outside, 
let it be his linings : it was his outward stuff, let it be his inward stuffing. 
Every one that hath not first a pardon by Christ, must hear this curse pro- 
nounced against him from Christ. Oh, then, suffer not thine eyes to sleep till 
Christ hath sealed thee a quietus est ! Give no peace to thyself tUl thou have 
peace with God. Quamdiu imijoenitentia manet, mcdedictio imminet, — So 
long as unrepentance abides in us, cursedness hangs over us. He that wil- 
fully goes on in known wickedness, hazards himself to inevitable cursedness. 
' Go, ye cursed.' 

* Bern. 



HeB. XII. 22-24.] THE HAPPINESS OF THE CHURCH. 565 

[4.] The horror of the pains : ' into everlasting fire.' Fire; of all elements 
the most violent, therefore fittest to describe those pangs : ' The pile thereof 
is fire and much wood : the breath of the Lord, like a river of brimstone, doth 
kindle it,' Isa. xxx. 33. ' Everlasting ;' the torments thereof arc ever frying, 
never dying : ' Where the worm dieth not, and the fire is not quenched,' 
Mark ix. 44. Vermis corrodet conscientiam, ignis comhuret carnein; quia et 
corde et corpore deliquerunt* The fire shall torture their flesh, the worm 
their spiiit, because both in flesh and spirit they have sinned. The repro- 
bates shall be packed and crowded together, like bricks in a fieiy furnace, 
having not so much as a chink where any wind may enter in to cool them. 

[p.] The pre-ordinance of their torments : ' prepared for the devil and his 
angels 3' ordained beforehand. Origen held that the devil and his angels 
.should one day be released from theu' tortures; and that these words of 
Christ were spoken minaciter, potius quam veraciter, — rather by way of 
threatening than true meaning. But Augustine answers, that the Scripture 
hath confuted him 2)iemssivie ac planissime. For the fire prepared for Satan 
is not temporary, but everlasting ; where, though floods of tears be continually 
raining upon it, yet can it not be put out. 

' Prepared,' to the terror of wicked men, that ' covenant vdth hell :' alas ! 
they are deceived, it was made for some purpose. That fire was prepared 
for some, and some have prepared themselves for it. Burning in lusts, in 
malice, in revenge, until themselves, their lusts, malice, and revenge, and all 
burn in hell. The devil was crafty, yet he could not scape hell : be as wily 
as you can, yet beware hell. It is not policy, but piety, that must escape 
this fire. Now as this brings to the wicked much terror, so it helps to pre- 
serve the godly against error. And this was one principal cause of the 
penning this sentence. The wise master of the family will chide his ser- 
vants, yea, and upon desert correct them, in the presence of his child, that 
he may learn by it to stand in awe of his father. So deals God, minatur 
quod faciei improbis, ne facial quod minatur Sanctis. He threatens the 
wicked what he will do to their sins, that the godly may avoid what he 
threatens for sins. Omnis minatio, arnica monitio, — every threatening is a 
fair wanung. The Lord give us mutare sententiam nostram, tit ipse mutet 
sententiam suam, — to change our mind, that God may change his menace ! 
Let us now come humbly to him in repentance, that we may never depart 
from him into vengeance. The other circumstances I will but touch. 

(2.) Tlie reason of this rejection, ilatt. xxv. 42 : ' For I was hungry, and 
ye gave me no meat; I was thirsty, and ye gave me no drink.' They are 
not judged ex malis commissis, sed ex bonis omissis, — not by the e\'il deeds 
they have done, but by the good things they have not done. Christ says not. 
Ye took away my meat when I was hungry ; but. You gave me not your meat. 
You did not strip me of the clothes I had; but, You gave me no clothes 
when I had not. ' The axe cuts up the tree which brought not forth good 
fruit,' Matt. iii. 10, though it be not accused for bringing forth bad fruit. 
Innocency is good, but not enough : we see that not to have relieved is an 
unanswerable indictment at that day. Hoav heavy will this sentence fiiU 
upon many among us ! What heaps have manj'^ in this city; perhaps some 
got without a tentered conscience, yield it no worse : yet would to God it 
were so well; for it is hard honum cito evadere divitem, — for an honest man 
to become rich on the sudden. They have it, and now may they not keep 
it ? Is it not their own 1 But, oh, it is fearful when for this keeping they 
shall be condemned ! It is not a groat weekly or monthly to the poor, and 

•Aug. 



566 THE HAPPINESS OP THE CHURCH, [SeEMON LVII. 

a small pension to the mucli-robbed churcli, that can discharge you, but you 
must give proportionably. Plead what you can to the poor, Christ will not 
be so answered. Who can force me to give 1 None. But because thou 
wilt not give unforced, thou shalt justly be condemned. 

(3.) The objection against this reason, Matt. xxv. 44 : ' Lord, when saw we 
thee an hungered, or athii-st,' &c., ' and did not minister unto thee V They 
have a kind of impudence still adhering to their foreheads : they would seem 
to justify themselves, though they be deservedly punished. ' When did 
we see thee V Often. When this poor widow hath departed without thy 
mercy, that orphan without thy help, that blind or lame without thy alms 1 
When 1 When not ? Every occasion shall be a bill of indictment against 
thee. Who will wonder to see a Romish Pharisee soothe and flatter himself 
on earth, when he is not ashamed to do it in judgment before the Lord 
Jesus Christ ? Sed nulla defensio ahsolvet reum, nulla infensio dissolvei 
judicium. Plead they whether subtlely or angrily, as if some wrong were 
done them, it is equity itself that doth sentence them. 

(4.) The confutation of their objection : Matt. xxv. 45, ' Insomuch as ye 
did it not to one of the least of these, ye did it not to me.' This one dis- 
tinction takes away all their arguments : here is a full answer to their 
qvxindo ; a declaration of their death-deserving wickedness, that would have 
no pity on the Lord Jesus. * Judgment merciless .shall be given to them that 
shew no mercy,' James ii. 13; you know this. Dives was denied a drop, 
because he would not give a crumb ; you know this. ' He that stoppeth his 
ear at the cry of the poor, shall cry himself and not be heard,' Pro v. xxi. 1 3 ; 
did not I tell you thus % The poor you had ever, this mercy you shewed 
never ; therefore ' Go, ye cursed.' 

5. Lastly, the retribution : this is set down in brief, but the matter it 
contains is long and everlasting : ' All shall come forth ; they that have done 
good, to the resurrection of life ; they that have done evil, to the resurrec- 
tion of condemnation,' John v. 29. ' These shall go away into everlasting 
punishment : but the righteous into life eternal,' Matt. xxv. 46. An estate 
soon versed ; never to be reversed. The voice of Christ shall speak it, and 
the power of Christ shall effect it. No angel shall speak against it, no devil 
shall withstand it. 

How should this teach us St Paul's use, who, considering that there shall 
oe ' a resurrection of the dead, both of the just and unjust,' resolved with 
himself ' to have always a good conscience, void of offence, toward God and 
toward man,' Acts xxiv. 1 6. Let it instruct us all to watch for tliis day ; a 
charge, than which nothing was more current in the mouth of Christ. Let 
me conclude with that sigh from his soul : ' Could ye not watch with me 
one hour ?' It will not be long ere the glass be run, the hour out ; Judas is 
at hand, judgment is not far off; then may you sleep and take your rest. 
This day is nearer you now than when you first entered the church. Twice 
have the blasted ears eat iip the full com ; twice have the lean kine devoured 
the fat : Pharaoh's dream is doubled for the certainty and expedition. ' Yet 
a little while, and he that shall come will come, and will not tarry,' Heb. 
X. 37. If we shall have comfort in this day when it is come, we must long 
for it before it do come. What comfort shall the usurer have % He desires 
not this day, for then the ' angel swears there shall be no more time,' Rev. 
X. G ; and his profession is to sell time. He sells it dear, very costly to 
another's purse, but most costly to his own soul. Such as iDribe for offices, 
farm monopolies, contract an usurious rent for Ufe ; do they desire it ? ' Woe 
unto you that desire the day of the Lord ! to what end is it for you % the 



HeB. XII. 22-24.] THE HAPPINESS OF THE CHURCH. 567 

day of the Lord is darkness, and not Jight,' Amos v. 18. The soul groaning 
under sin desires it ; ' Who shall deliver me from the body of this death V 
Horn. vii. 24. The suffering soul may desire it : ' Come, Lord Jesus.' The 
faithful spouse wedded to Christ desires this coming of her husband ; she is 
now espoused, that is the plenary consummation of the marriage : ' Let us 
be glad and rejoice, and give honour to him : for the mamage of the Lamb 
is come, and the bride hath made herself ready. Blessed are they that be 
called to this marriage supper,' llev. xix. 7 : — 
To the ungodly it will be a fearful day. 

* Ignis ubique ferox ruptis regnabit habenis.' 

There shall follow an universal dissolution. Downwards go Satan, his angels, 
and reprobates ; howling, and shrieking, and gnashing of their teeth, — the 
effect of a most impatient fury, — to be bound hand and foot with everlasting 
chains of darkness : where fire shall torture, yet give no light ; worms gnaw 
the heart, yet never gnaw in sunder the strings : eternal pains jnmire, non 
finire corpora. Small sorrows grow great with continuance ; but, oh, misery 
of miseries ! to have torments universal, and withal eternal ; not to be en- 
dured, yet not to be ended. Upwards goes Christ, the blessel angels and 
saints, singing with such melody as never mortal ear heard. The only song 
which that choir sing audible to man, was that which the shepherds heard, 
' Glory to God in the highest, and on earth peace, good ^vill towards men,' 
Luke ii. 14. Yet Christ was then coming to suffer : what may we think are 
those hallelujahs everlastingly chanted in the courts of heaven ! We know 
not ; yet we may know one special note, which a universal choir ' of all na- 
tions, kindred, and tongues,' angels, elders, all shall sing : * Blessing, and 
glory, and wisdom, and thanksgiving, and honour, and power, and might, be 
unto our God for ever and ever. Amen,' Rev. vii. 1 2. 

' To the spirits of just men made perfect.' The citizens of heaven are of 
two sorts : by creation or adoption. Created and natural citizens are the 
angels ; adopted are men. Of these be two kinds, some assumed, and others 
assigned. The assigned, such as are decreed in their times to be citizens ; 
said before to be ' written in heaven.' The assumed, such as are already 
possessed of it, here ' spirits of just men made perfect.' But how then is 
the Apostle's meaning cleared ? How are the militant on earth said to * be 
come unto these just spirits in heaven V Yes, we have a communion with 
them, participating in spe, what they possess i7i re. Now we are no more 
strangers and foreigners, but ' fellow-citizens with the saints, and of the 
household of God,' Eph. ii. 1 9. Only our apprenticeship of the flesh is not 
yet out ; but they have their freedom. But as we have all a union with 
Christ, so a communion with Christians : the combatant on earth, with the 
triumphant in heaven. 

* Spirits ;' this word hath diverse acceptions. It is taken, (1.) Pro anirno, 
for the mind : Luke x. 21, Jesus rejoiced 'in .spirit;' 1 Chron. y. 26, God 
stirred up the 'spiiit' of the king of Assyria. (2.) Pro sede rationis, et rut 
r,'y;fMovr/.Sj : 1 Cor. ii, 11, 'What man knows the things of man, save the 
spirit of man which Is within him"?' (3.) Pro affectu vel afflatu, for the 
motion of the mind, whether good or bad : Luke ix, 55, 'Ye know not what 
manner of spirit ye are of So there is called ' the spirit of lust,' ' the .spirit 
of pride,' »fcc. (4.) Pro donis Spiriius sandi, for the gifts of God's Spirit : 
Acts viii. 15, Peter and John prayed for the disciples at Samaria, that they 
might receive ' the Holy Spirit,' meaning the graces of the Holy Spirit ; 
Gal. iii. 2, ' Received ye the Spirit by the works of the law, or by the hearing 



568 THE HAPPINESS OP THE CHURCH. [SeEMON LVIL 

of faith V (5.) Pro efficacia evangelii, for the effectual working of the gos- 
pel ; and so it is opposed to the letter : 2 Cor. iii. 6, ' The letter killeth, but 
the spirit giveth Life.' (6.) Pro spiritualihus exercitiis, for spiritual exer- 
cises : Gal. vi. 8, ' He that soweth to the Spirit, shall of the Spirit reap ever- 
lasting life ;' John iv. 23, ' True worshippers shall worship the Father in 
spirit and truth.' (7.) Pro regenerata parte, for the regenerate part of a 
Christian ; and so it is opposed to the flesh : Gal. v. 17, ' The flesh lusteth 
against the Spirit, and the Spirit lusteth against the flesh.' (8.) Lastly, Pro 
anima immortali, for the immortal soul : Eccles. xii. 7, ' Dust shall return 
to the earth as it was, and the spirit shall return to God who gave it.' This 
spirit did Stephen commend into the hands of Christ, Acts vii. 59 ; and 
Christ into the hands of his Father, Matt, sxvii. 50, yielding up the spirit. 
Thus it is taken here. 

* Spirits ;' he doth not say bodies : they lie in the dust under the hope 
of a better resurrection. ' Spirits :' we find here what becomes of good 
men's souls when they forsake their bodies ; they are in ' the heavenly city.' 
There are many idle opinions what becomes of man's soul in death. Some 
have thought that the souls then, though they die not, yet are still kept 
within the body (as it were asleep) until the last day. But the Scripture 
speaks expressly the contrary ; for Dives's soul was in hell, and Lazarus's 
soul in Abraham's bosom. ' I saw under the altar the souls of them that 
were slain for the word of God,' Rev. vi. 9. Some have imagined a trans- 
migration of souls, forsaken of their own bodies, into other bodies. Herod 
seems to be of this opinion : when news was brought him concerning the 
fame of Jesus, he said to his servants, ' Tliis is John the Baptist, he is risen 
from the dead,' Matt. xiv. 2. He thought that the soul of John was put 
into the body of Jesus. It is alleged, that Nebuchadnezzar living and feed- 
ing with beasts, ' until seven times were passed over him,' had lost his own 
soul, and the soul of a beast was entered in its room. But this is a frivo- 
lous conceit. Indeed God had bereft him of common reason, yet he had still 
the soul of a man. Do not many among us, that have the souls of men, 
live like debauched beasts ? The lustful Like a goat, the covetous like a wolf, 
the drunkard like a hog, the politician like a fox, the raUer like a barking 
cur. Others think that the soul neither dieth nor sleepeth, nor passeth out 
of one body into another, but wandereth up and down here on earth among 
men, and often appeareth to this man, often to that ; whence came that 
fabulous opinion that dead men walk. For this purpose they allege the 
witch of Endor, who made Samuel appear to Saul, and answer him. But 
the truth is, that was not Samuel indeed, but an apparition, the mere 
counterfeit of him. For not all the witches in the world, nor all the devils 
in hell, can disquiet the souls of the faithful, for they are in God's keeping. 
Dying, their souls are immediately translated to blessedness : ' there are the 
spirits of just men made perfect ;' and there to abide, until the general re- 
surrection shall restore them to their own bodies. For the souls of the 
reprobates, departing in their sins, they go directly to hell, and are kept 
there as in a sure prison. 

Let this instruct all such as have a Christian hope to let their souls depart 
with comfort. Emittuntur, non amittuntur : death doth not lose them, but 
loosen them, and set them free from the bondage of corruption. Howl and 
lament, if thou think thy soul perisheth. There arc some that fear not so 
much to die as to be dead : they know the ]mng is bitter, but it is short ; it 
is the comfortless estate of the dead that is their dread. They could well 
resolve for the act of their passage if they were sure to live afterwards. 



Heb. XIL 22-24.] the happiness op the church. 569 

Animula vagula hlandula. Whither ^oest thou ? said that heathen emperor 
on his death-bed, lamenting the doubtful condition of his soul after the par- 
ture. Very not being is abhorred of nature, if death had nothing else to 
make it fearful. It is woeful to lie rotting in the silent grave, neither seeing 
nor seen. Here the Christian lifts up his head of comfort : ' Lord, into thy 
hands I commend my spirit.' I lose it not, because thou hast it ; thou wilt 
keep it in peace, and give it me back again in eternal joy. 

' Of just men.' Justice is ascribed to a Christian two ways. There is — 

First, Passiva justitia, a passive justice ; Christ's righteousness imputed to 
him, and hereby he stands perfectly just before God. This the Apostle calls 
' the righteousness of God, wliich is by faith of Jesus Christ unto all,' Eom. 
iii, 22. ' Christ is made unto us righteousness,' 1 Cor. i. 30. This justice 
is attained by faith : ' Noah became heir of the righteousness which is by 
faith,' Heb. xi. 7. ' Abraham believed God, and it was counted unto him 
for righteousness,' Eom. iv. 3. Without this no spirit shall appear just before 
God in heaven. Our own righteousness is a covering too short to hide our 
nakedness ; Christ's garment is a long robe that covers all. 

Secondly, Activa justitia, active righteousness; an effect of the former, 
which is indeed a testimony that we are justified by Christ. ' Let no man 
deceive you : he that doeth righteousness is righteous,' 1 John iii. 7. There- 
fore saith James, ' A man is justified by his works,' chap. ii. 24:. If his mean- 
ing had been that our own works simply acquit us before God, it could never 
be reconciled to that of his Master : ' When we have done all we can, we 
must call ourselves unprofitable servants ;' nor to that of his fellow : ' I see 
a law in my members warring against the law of my mind,' Eom. vii. 23 ; 
nor to that of himself : ' In many things we sin all,' chap. iii. 2. Now this 
ju.stice effective from God, active in us, is taken two ways : laU and stride. 

In a larger sense it is taken for all piety, and so justice and holiness are 
all one. Properly taken, justification is imputed, sanctification inherent; 
but understanding our justness an effect of Christ's justice imputed to us, 
so Justus and sanctus are convertible terms. They are 'just spirits,' that is, 
they are saints. Now if we desire to come oxl sanctos, to the saints, we 
must live scaicte, a holy life. God by telling us who are in heaven, teacheth 
us who shall come to heaven : none but saints. They are set before us as 
examples, ut eorum sequamur gratiam, et consequamur gloriam, — that 
steering their course, we might come to their haven. The Scripture teacheth 
us quid agendum, what is to be done ; the saints quo inodo, how it is to be 
done. Vita sanctorum, inierpretatio scripturarum, — The lives of holy men 
is a kind of commentary or interpretation of the holy writ. Let us, as we do 
by good copies, not only lay them before us, and look on them, but write 
after them. For it is not sufficient legere, sed degere vitam sanctorum, — not 
to read, but to lead the lives of saints. Papists in this go too far, as evil 
men come too short. Good men imitate the saints, but do not worship 
them ; Papists worship the saints, but do not imitate them ; lewd men do 
neither. Perhaps they will imitate their infirmities : as if only for that they 
liked them, for which only God misliked them. The samts are to be held 
as patterns, not as patrons, of our life. But the PapLsts praise not God in 
his saints, nor the saints for God, but as God. Only let us reverently walk 
in their grace, that we may joyfully come to their place. 

In a stricter sense it is taken for that moral virtue which gives to every 
man his own. This virtue hath been highly commended in the heathen ; 
but one saith truly, Justitia ethnicorum miranda potius, quani laudanda, — 
Their justice deserved more admiration than commendation ; they wanted 



570 THE HAPPINESS OP THE CHURCH. [SeRMON LVII. 

him tliat should make them just, TMey so affected this justice that they 
took sirnames from it : Aristides was called Justus; Scipio, Justus; Fabius, 
Justus. Their justice was no virtue, but a shadow of virtue. They neither 
knew the Lord Deum virtutis, nee Christum virtutem Dei, — the God of virtue, 
nor Christ the virtue of God. Only Jesus is Justus : ' Christ suffered for 
sins, the just for the unjust,' 1 Pet. iii. 18 ; * Ye denied the Holy One and 
the Just,' Acts iii. 14. There was another 'Jesus called Justus,' Col. iv. 11, 
a helper of the apostles ; but Christ is Dominus justitia nostra, — ' The Lord 
our Righteousness,' Jer. xxsiii. 16. By him we are only made just : ' In the 
Lord shall all the seed of Israel be justified, and glory,' Isa. xlv. 25. 

Being thus justified, let us be just ; not doing that to others which we 
would not have others to do to us, and doing that to others which we desire 
to be done to ourselves. Some are just in small matters ; so the Pharisees 
pay 'tithe of mint, and anise, and cummin,' Matt, xxiii. 23, but omit weigh- 
tier things. This is Pharisaica justitia, a Puritan righteousness ; not to 
endure an hour's recreation on the Sunday, yet to rob the church by usurp- 
ations, to exact interests and forfeits ; these be nothing. So the money 
might not be put into the treasury that might hire Judas to betray his 
Master. The ten brethren were so just as to return the money in their 
sacks, yet stuck not to sell their brother Joseph. 

Some are just in great things, not in small. As the others strain at a 
gnat, and swallow a camel ; so these are like the net, that takes the great 
fishes and lets go the little fry. Wantonness is no fault with them, if it 
extend not to adultery. They stick not to swear, so long as they swear not 
to a lie. Maliciously to hate, or peevishly to quarrel, is trivial, if they pro- 
ceed not to blows and blood. So long as they are not drunk, swallow down 
wine, and spare not. De minimis non curat lex, — The law takes no notice 
of small faults. But indeed eadem ratio rotunditatis, — there is the same 
respect of roundness in a penny that is in a platter, though not of largeness. 
To steal the bridle, as to steal the horse, is tarn, though not tantum, — such 
a sin, though not so great a sin. Thou say est. Minimum est, minimum est, — 
It is little, it is little. Sed in minimo fidelem esse magnum est, — To be faith- 
ful in a little is a great virtue. ' Whosoever shall break one of these least 
commandments, he shall be called least in the kingdom of heaven,' Matt. 
v. 19. Erit minimus, that is, nullus, — he shall be least in heaven, that is, 
he shall not be there at all. But well done, good servant : ' because thou 
hast been faithful in a very little, have thou authority over ten cities,' Luke 
xix. 17. Bene utere jxa^vo, fniere magno, — The just dispensation of a little 
shall bring thee to be entrusted with much. Whether great or small, we 
must be just, if we look ever to reign with these 'just spirits.' Ad socie- 
tatem justorum non admittuntur nisi justi. 

I wonder what place the defrauder expects, that wraps up his conscience 
in a bundle of stuffs, and swears it away. The buyer thinks he is just, and 
he is just cozened, no more. The usurer would storm and stare, as if he 
had seen a spirit, if he were taxed for unjust. Presently he consults (his 
scriptures) his bonds, and (his priest) his scrivener ; and there the one 
swears, the other shews in black and white, that he takes but ten in the 
hundred. Is he then unjust 1 Yes : ' Thou hast taken usury and increase, 
and hast greedily gained of thy neighbours by extortion,' Ezek xxii. IG. 
He takes hire for that should be freely lent : is not this unjust 1 Besides, 
the people curse it, and they curse not but for injustice. ' I have neither 
lent on usury, nor men have lent me on usury, yet every one doth curse me,' 
Jer. XV. 10 ; insinuating, that if a man lend on usury, it is no wonder if 



HeB. XII. 22-24.] THE HAPPINESS OF THE CHURCH. 571 

the people curse him. Where must the lay-parson sit, that fats himself 
with the tithe-grain, and will not give the poor minister the .straw ? Is this 
just 1 He takes the tenth of his neighbour s profits, and never so much as 
reads him a homily for it : is this just 1 He lays sacrilegious hands on God's 
sanctified things, and never asks him leave : is this just? Where shall the 
engrosser appear, that hoards up commodities bought with ready money, and 
when he vends them, makes the poor pay treble usury for it: is this just? 
What shall become of that unspeakably rich transporter, who carries out 
men and money, to the impoverishing of the land, and brings home gauds 
and puppets, fit for nobody's use but pride's? Surely, as heaven is for 'just 
spirits,' so there is some other place for the unjust. ' Know ye not that the 
unjust shall not inherit the kingdom of God?' 1 Cor. vi. 9. If not God's 
kingdom, then the Idngdom of darkness ; downwards, hell. I do not say, 
that every unjust deed throws a soul thither : Injustum esse damnat, non 
in juste semel agere, — To be unjust is damnable, not one thing unjustly done : 
the habit, not the act. But for others. Qui injuste dominantur, juste dam- 
nantur, — They have unjustly lived, but they shall be justly condemned. 

' Made perfect.' This is a passive quality ; non qui se perficiunt, sed qui 
perjiciuntur, — not such as have made themselves perfect, but are made per- 
fect. The other property is actively expressed ; just, it is not %^\di justijied, 
— not that they made themselves just, but that Christ's righteousness hath 
justified them ; so both they are, and are reputed just. But here passively, 
2yerfected, which plainly shews that all is from Gocl ; for omne majus includit 
minus. If only Christ make them ' perfect,' then only Christ doth make 
them 'just.' For it is nothing so difficult for a just man to become per- 
fect, as for an evil man to becoihe just. As it is easier for a man healed and 
directed the wp,y to come to the goal, than for him that lies lame in dark- 
ness. Quidedit ingressrun must also dare progressurn : conficere et perncere ; 
to make and to make up, to do and to perfect, are both the works of God. 
We could never be just, unless Christ justify us : never come to perfection, 
unless he perfect us. He that be^n this good work, must also finish it. 

' Made perfect.' In heaven are none but the perfect. Talis sedes ex- 
pectat talem sessorem, — Such a house requires such an inhabitant. On earth 
there is a kind of perfection ; all the faithfid are perfectly justified, but not 
perfectly sanctified. The reprobates are 2'>erfecte imperfedi. The godly im- 
perfecte perfecti, — those perfectly imperfect, these imperfectly perfect. They 
are so perfect that they are acquitted in Christ, and there remains no judg- 
ment for them, but only a declaration of their pardon. Justification admits 
no latitude, in it nee raagis nee minus, for none can be more than just. But 
the perfection of sanctity is Avrought by degrees : non jilenam induimus jyer- 
fectionem, donee totam exuimus infectionem, — all the stains of our infection 
must first be cleansed, and quite washed away, before this fall perfection be 
given us. Christ's blood doth now wholly take from us the guiltiness of sin, 
not wholly the pollution of sin ; that blessedness is reserved only for heaven. 
Let us therefore be 2'>erficientes, going and growing up, that at last we may 
be perfedi, ' made perfect.' This is not wrought on a sudden ; a child doth 
not presently become a man. Even the Lord Jesus had his time of grow- 
ing, and can any member grow faster than the head ? Indeed the malefactor 
on the cross shot up in an hour ; but this was miraculous, and God seldom 
works by such miracles. God neither sends angels from heaven, nor the 
dead from hell, to give warning to men upon earth. ' I say, if they hear not 
3tIoses and the prophets, neither will thev be persuaded though one rose 
from the dead,' Luke xvi. 3L But repentance hath the promise of a quan- 



572 THE HAPPINESS OP THE CHURCH. [SeEMON LVII. 

doamque, — * whensoever a sinner repents,' &c. I will not limit God's infinite 
mercy, but only advise thy sick soul, who, after a desperate and inveterate 
wound, lookest for a sudden cure by repentance ; it is better to make this 
thy diet than thy physic. Repent every day, that thou mayest have re- 
mission one day. Melior medicus qui excludit morhos, qumn qui curai. He 
is a better physician that keeps diseases off us, than he that cures them 
being on us. Prevention is so much better than healing, because it saves 
the labour of being sick. Thou allowest not a surgeon unnecessarily to 
break thy head to try his skill and the virtue of his plaster. Springes were 
better taken away qucz non 2yrosimt, because they do no good, than the set- 
ting of watchmen by them to warn travellers, ne noceant, that they be not 
hurt by them. Take away thy lusts quite ; this is the way to be sure : for 
repentance may be like Baal, so fast asleep that all thy cries are not able to 
waken her. 

To conclude, he that will wear a crown in heaven must be all his life on 
earth preparing the gold to make it. Not that thy own virtues crown thee, 
but that God without thy virtues will never crown thee. The robe of glory 
that is worn there must be spun and woven here, — spun out of the side of 
Christ by faith, and embroidered with our good works. That eternal light 
ariseth from this eternal life. ' Lay up in store for yourselves a good foun- 
dation against the time to come, that you may lay hold on eternal life,' 
1 Tim. vi. 19. The groundwork of salvation is made here : that high Power of 
glory that is built for thee in heaven hath the foundation of it laid upon earth. 

How should a man be i)erj-ectus that was never fadus, well begun ? I 
wonder what perfection a wine-bibber looks for? sure to be a perfect drunkard. 
What perfection expects the luxurious prodigal? sure to be a perfect beggar. 
What perfection hopes the covetous churl for, that allows himself a race of 
fourscore years, and sets God at the latter end of it 1 and he hath that place 
too with this condition, that he trouble not his mind about it till the last 
day comes. Surely to live unblessed and to die unpitied ; but that some 
now bless God he is gone, and others say it is a pity he died no sooner. All 
his projections have aimed at this perfection, to make himself a perfect slave. 
What perfection dreams the Jesuit to himself but to become a perfect traitor 1 
What perfection is likely to the incontinent adulterer but to be a perfect 
lazar 1 What the malicious, but a perfect villain 1 what the proud, but a 
perfect fool ? what the blasphemer, but a perfect devil 1 

They say, early holiness proves ripe corruption ; but I am sure, habituated 
profaneness proves rank damnation. Alas ! how should they make an end 
that never begun ? ' This man began to buUd,' saith Christ, ' but could not 
make an end : ' how should they finish that never began '? You that spend 
your days in lazy forgetfuhiess of religion, examine your own consciences ; 
do you ever think to be perfect '? Are you content stiU to be abortive, and 
shall you be perfected in the womb of the grave ? God hath given you 
time and means ; he did not say, Siimite et consuinite, — Take it, and spend 
it at your pleasure. Oh begin, that you may continue and end : hear to 
learn, learn to do, do to continue, continue to be perfect. Begin betimes, 
lest God's end come before your beginning. Enter into the way of piety, 
and follow it ; striving with all your powers to grow up ' to a perfect man, 
unto the measure of the stature of the fulness of Christ,' Eph. iv. 13. 

V. ' And to Jesus the Mediator of the new covenant, and to the blood of 
sprinkling, that speaketh better things than that of Abel.' We have consi- 
dered the glory of the city, the felicity of the citizens ; we are lastly come 
to the Mediator, who brings bot'h these together, and without whom they 



HeB. XII. 22-24.] THE HAPPINESS OF THE CHURCH. 573 

had been everlastingly asunder. We are all by nature belonging, not to 
Mount Zion, but to the valley of Hinnom ; not to the celestial Jerusalem, 
but to the infernal Babylon ; not to the society of glorious angels, but of 
afflicting devils ; not to the church of the first-born, but to the assembly of 
abortive reprobates ; we had no reference to God as a kind father, but as a 
severe judge ; not to just spirits made perfect from sin, but to lost spirits 
made perfect in sin. Thus -were we by nature, but Jesus hath brought us 
to Mount Zion, &c. How blessed a thing will it be to come unto this Jesus ! 
It was St AugTistine's special wish to have seen Christ in the flesh. If there 
were such comfort in seeing Christ humbled, if such admiration in seeing 
him transfigured, what joy is it to behold him in heaven glorified ! How glo- 
rious a matter do some tliink it to stand in the court of an earthly prince, 
to receive a gracious look, to hear a royal word, or to be commanded some 
honourable service ! What is it then to stand in the court of heaven, to 
have the King of kings speak peaceably to us, to behold our Lord Jesus 
crowned with that immortal diadem, to sing his praises, as free from flattery 
as from inconstancy, and to live in that paradise for ever ! Uhicunquc fueris 
Domine Jesii, — Wheresoever thou art, O blessed Saviour, give us no more 
happiness than to bo with thee. If thou be in the earth, we wiU travel day 
and night to come to thee ; if on the sea, -with Peter we will swim to thee ; 
if on the cross, we will stand weeping by thee ; if riding in triumph, we will 
sing Hosanna to thee ; if transfigured on Tabor, we will be ravished with 
thee ; but if sitting on tliy heavenly throne, how blessed even to look upon 
thee ! It is his ' will that we should be with him where he is, and behold 
his glory,' John xvii. 2i. We are now come to him by a conjunction mys- 
tical ; we then shall have vicinity local and eternal, 

' The Mediator;' not a Mediator, but the, that Mediator, that only one. 
' For there is one God, and one mediator between God and men, the man 
Christ Jesus,' 1 Tim. ii. 5. God was angry, man was guilty, Christ is the 
mediator betwixt them ; who being God, could satisfy God, and being man, 
could suffer for man. We are lost, and desire something to recover us : 
what shall that be 1 Mercy 1 No, God is just ; he that hath oftended must 
be punished. Shall it be justice ? No, we have need of mercy, that he who 
hath ofi"ended might be spared. Here, to be so merciful as not to wrong his 
justice, to be so just as not to forget his mercy, there must be a mediator. 
This must not be the world, that was God's own before, he made it ; not 
angels, for they are engaged for their own creation ; and being finite, cannot 
satisfy an infinite mnjesty by infinite punishment for uifinite sins. 

God's Son must do it. Now if he come to satisfy for pride, he must put 
on humility ; if for rebellion, he must put on obedience ; if for stubbornness, 
he must put on patience ; he must serve if he will deserve : this God alone 
cannot do ; if to die, he must be mortal, this only God cannot be. There- 
fore this mediator is made man, to be himself bound ; as he is God, to free 
others that are bound, !Man to become weak, God to vanquish. Man to 
die, God to triumph over death. This is that sacred ladder, whose top in 
heaven, reachmg to the bosom of God, expresseth his divinity ; and his foot 
on the earth, close to Jacob's loms, witnesseth his humanity. We are bank- 
rupt debtors, God is a sm'e creditor, Christ sets aU on his score. We are 
ignorant clients, God is a skilful judge, Christ is our advocate to plead our 
cause for us. God is a just master, we are unfaithful, unfi-uitful, unprofit- 
able servants, this mediator takes up the matter between us. 

' Of the new covenant.' For !Moses may seem to be a mediator of the 
old covenant. ' I stood between tHc Lord and you at that time, to shew 



574 THE HAPPINESS OF THE CHUECH. [SeEMON LVII. 

you the word of tlie Lord,' Deut. v. 5. This mediatorship of the new cove- 
nant is a high office, compatible to none but the Lord Jesus. Who should 
appear between a just God and sinful men, but he that is mortal with men 
and just with God ? It is a covenant, for there is something agreed on both 
sides ; we covenant to believe and God to forgive. A new covenant ; there 
was cold comfort for us in the old. A man reading, Fac hoc et vives, — ' Do 
this and thou shalt live,' thinks of it as if he were bidden to catch a star 
from the firmament, and take it for his laboui*. But in the new, Crede et 
vive, — Believe and live for ever. The condition on man's part is behevmg, 
the covenant on God's part is saving. Now, though it be true that it is as 
easy for man of himself to fulfil the law as it is to believe the gospel, yet the 
new covenant, dat credere, gives a man power to believe ; for faith is the fair 
gift of God. Prcecipit non adjuvat lex, ojfert et affert evangeliura. The 
law gives commandment, but not amendment ; the gospel brings salvation 
to our hearts, and our hearts to salvation. As it chargeth us, so it aideth 
us. As this mediator gv/QS fideyn quain credirmis, the faith which we believe, 
mercy and remission ; so also fidem qua credimus, the faith whereby we 
believe, grace to apprehend this mercy. ' Christ hath obtained a more ex- 
cellent ministry, by how much also he is the mediator of a better covenant, 
which was established upon better promises,' Heb. viii. 6. 

Briefly here consider the excellency of this new and evangehcal covenant, 
above the old and legal. Li the beginning God made man righteous ; for 
he created him ' in his own image,' Gen. i. 27, which the apostle says ' con- 
sisted in righteousness and the holiness of truth,' Eph. iv. 24. But man soon 
defaced this goodly and godly picture. ' This I have found, that God made 
man righteous, but he sought out many inventions;' ways to make himself 
wicked and wretched. Hence it foUowed that our restitution was a greater 
work than our constitution. The house was with more ease built up new, 
than repaired, being old and ruinous. That was done per verhuvi enuntiatmn, 
this per verhum annuntiatum. There he spake the word, and all things were 
created ; here the ' Word was made flesh,' John i. 14. Fecit mira, tidit dira: 
2MSSUS dura verba, duriora verhera. There it was done by saying. Die ver- 
hum tantum; here by doing, yea, by dying : suflering grievous words, more 
grievous wounds. Faotus in terris, fractus in terris. There all begun in 
Adam, who was terrce films, a son of the earth; here all in Christ, who is 
cxeli Domimis, the Lord of heaven. Spiritual life is better than natural, 
firmer, surer. There man had only a power to stand, but with it a power 
to fall, according to liis own pleasure; here he hath a certainty of inse- 
parable conjunction to Christ. He so stands as never to fall, so lives as 
never to die, so is loved as never to be hated. There Adam and Eve 
were married to propagate filios carnis, children of the flesh ; here Christ 
is married to his church, to beget filios sjnrituales, children in the 
spirit ; and that with a bond never to be divorced. Thus at first God com- 
manded that to exist which was not before ; now he makes one contrary to 
be changed into another : flesh into spirit, darkness into light, corruption 
into holiness ; greater miracles than changuig stones into bread ; Dignus 
vindice nodus, — a knot worthy the finger of God to untie. Here is the won- 
derful work of the new covenant : we were made ex spiritu oris, redeemed 
ex sanguine cordis, — created by the breath of God's mouth, but saved by the 
blood of his heart. Therefore not six cherubims, as in the vision of Isaiah, 
nor four-and-twenty elders, as in the Eevelation of John, but a royal army 
of heavenly soldiers, were heard praising God at the birth of Jesus Christ. 

In sum, there is but ' one mediator of the new covenant :' neither saint 
nor angel hath any part in this dignity. Idem est muUos Deos fingere, ac 



HeB. XII. 22-24.] THE HAPPINESS OF THE CHURCH. 575 

sandos mortuos invocare* — To worship old saints is to make new gods. He 
that shall pray to dead men, dishonours the living Mediator. St Paul saith 
expressly, ' There is one God, and one mediator between God and men, the 
man Christ Jesus,' 1 Tim. ii. 5. Whence it is manifest that it is the same 
blasphemous presumption to make more mediators than one, that to make 
more gods than one. Here the Romanists distinguish : Christ is the sole 
mediator of redemption, not of intercession. Opus mediatore ad mediatovem 
Christum. We must have a mediator of intercession to this mediator of re- 
demption. A bUnd answer : for Paul directly there speaks of prayers and 
intercession, ver. 1, &c. But say they, Our prayers are to be made to God 
alone, tanquam per eum iviiilendce, because our desires are fulfilled only by 
him ; but unto the saints, tanquam per eos impetrandce, because they are 
obtained by them. As if Christ were so busy that he could not tend to hear 
us ; or so stately, that he would not bend to hear us ; or so unjust, as to 
deny his own Venite, and not to perform his promise, ' Come unto me, all that 
labour,' Matt, xi, 28. 

We oppose against them that comfortable saying of St John : ' If any 
man sin, we have an advocate with the Father, Jesus Christ the righteous,' 
1 John ii. 1. They answer. Indeed Christ is our chief advocate ; saints and 
angels, secondary or subordinate advocates. But the word advocate is bor- 
rowed of the lawyers, and signifies Mm only that doth plead the justice of 
his client's cause. A stranger in the court may become a petitioner to the 
judge, and entreat favour for the person guilty; but advocates are patrons 
and proctors of their clients. Angels in heaven, and saints on earth, are 
suitors in our behalf to God ; but Christ alone is our advocate. And upon 
good cause, for who but he can so well plead his own righteousness whereby 
he hath justified us? Therefore the Apostle calls him there our 'propitia- 
tion :' he that will be our advocate must also be our propitiation; no saints 
or angels can be a propitiation for us ; therefore no saints or angels can be 
our advocates. Augustine says, that if St John had offered himself to this 
office, he had not been apostolus, sed Antichristtts. 

We object further Christ's promise : ' Whatsoever ye shall ask the Father 
in my name, he will give it you,' John xvi. 23. Not in j\Iaiy's or Peter's, 
but 'in my name.' BeUarmine answers, that there may be a mediator 
between disagreeing parties thi'ee ways: — 1. By declaring who hath the 
wrong ; and so there is no controvers}'^, for all agree that God is the party 
grieved. 2. By paying the creditor for the debtor; so Christ is alone 
mediator. 3. By desiring the creditor to forgive the debtor ; and in this 
sense he says angels and saints are mediators. But this distinction is no 
other than Bellarmine's mincing ; who indeed seems to be ashamed of the 
blasphemous plu:ases in their ^Missals : as Maria, mater gratice : Sande 
Pdre, miserere mei, salva me, &c. These, saith he, are our words, but not 
our meanings : that Mary or Peter should confer grace on us in this life, or 
glory in the life to come. Yet both their school and practice speaks more, 
for Aquinas says, our prayers are cflectual by the merits of samts ; and that 
Christ's intercession is gotten by the patronage of apostles, by the interven- 
tion of martyrs, by the blood of Becket, and the merits of all saints. And 
the practice of the people is to hold angels and samts immediate mediators, 
able to satisfy and save. But as one hath well observed : If every saint in 
the Pope's calendar be received as a mediator, we shall worship unknown 
men, as the Athenians did unknown gods. For the best Papists doubt 
whether there were ever any St George or St Christopher. 

But say they, The vii'gin is a known saint ; she can and may, by the 

* Mclancth. 



576 THE HAPPINESS OF THE CHUECn, [SeRMON LVII. 

right of a motlier, command her Son Christ.* Their whole church sings, 
foslix imerpera, nostra j)icms scelera,jure matris impera. And Maria con- 
solatio injirmorum, redemjJtio cajytivorum, liheratio damnatorum, salus uni- 
versorum. They have given so much to the mother, that they have left 
nothing for the Son. Ozorius the Jesuit says, Caput gratice Christiis, Maria 
collum, — Christ is the head of grace, but Mary is the neck : no grace can 
come from the head, but it must pass through the neck. They invocate her 
their advocate ; but of Christ's mediation, the medium or better half is taken 
from him : as if he were still a child, in subjection to his mother. But as 
he is Marice filius, so he is Marice Domimis, — the Son and the Lord of his 
mother. Therefore the first words that we read Christ ever spake to his 
parents were rough, and by way of reproof According to St Luke, these 
were his first : ' How is it that ye sought me ? Wist ye not that I must be 
about my Father's business?' Luke ii. 49. According to St John, more 
sharply : 'Woman, what have I to do with theel' John ii. 4. Quanquam 
locuta est jure matris, tamen duriter respondef. Where was then their 
Monstra te esse matrem ? Though at the command of his mother he spake, 
yet he spake roughly. Whereas God's kingdom consists of his justice and 
mercy, the Papists attribute the greatest part, which is his mercy, to Mary : 
making her, as one noted, the Lady-high-chancellor, and Christ as it were 
the Lord-chief-justice. As we appeal from the King's-Bench bar to the 
Chancery, so a Papist may appeal from the tribunal of God to the court of 
our lady. So they make her Domina fac totum. When one flatteringly 
wi'ote of Pope Adrian, Trajectum j^lantavit, Zovanium rigavit, Ccesar autem 
incrementimi dedit, — Trajectum planted, Lovain watered, but the Pope 
gave the increase ; one wittily underwiites, Beiis interivi nihil fecit, — God 
did nothing the while. So if Mary be the comfort of the weak, the redeemer 
of captives, the deliverer of the damned, the salvation of all, the advocate of 
the poor, the patroness of the rich ; then sure Christ hath nothing to do. 
No, beloved ; ' Abraham is ignorant of us,' the blessed virgin knows us not : 
but the Lord Jesus is our Kedeemer. Prayer is not a labour of the lips only, 
but an inward groaning of the spirit, a pouring out of the soul before God. 
Now saints and angels understand not the heart ; it is ' the righteous God that 
trieth the heart and the reins,' Ps. vii. 9. Christ is the master of all requests 
in the court of heaven ; there needs no porter nor waiter. It is but praying, 
' Lord Jesus, come unto me,' and he presently answers, ' I am with thee.' Hear 
me, Christ, for it is easy to thy power, and usual to thy mercy, and agree- 
able to thy promise ! O blessed j\Iediator of the new covenant, hear us ! 

' To the blood of sprinkling.' Aspersionis, Hebraico more pro asperso. 
Two things are implied in the two words, sacrijicium and heneficium: 'blood,' 
there is the sacrifice ; ' of sprinkling,' there is the benefit. 

' To the blood.' To speak properly, it is the death of Christ that satisfies 
the justice of God for our sms ; and that is the true material cause of our re- 
demption. Yet is this frequently ascribed to his blood : ' The blood of Christ 
purgeth the conscience from dead works,' Heb. ix. 14. ' Out of his pierced 
side came forth blood and water,' John xix. 34. As God wrote nothing 
in vain, so what he hath often repeated, he would have seriously considered. 
Nan leviter prcetereat lectura nostra, quod tain frequenter insculpsit Scriptura 
sacra. There are some reasons why our salvation is ascribed to Christ's blood : — 

1. Because in the blood is the life. ' Flesh with the blood thereof, which 
is the life thereof, you shall not eat,' Gen. ix. 4. The soul of a beast is in 
the blood. Lev. xvii. 14, and in the blood is the life of every reasonable 
creature on earth. The effusion thereof doth exhaust the vital spirits, and 

* Bonaven. 



HeB. XII. 22-24.] THE HAPPINESS OP THE CHURCH. 577 

death follows. In Christ's blood was his life ; the shedding of that was his 
death ; that death by the loss of that blood is our redemption. 

2. Because this blood answers to the types of the legal sacrifices. This 
our apostle exemplifies in a large conference. ' The first testament was not 
dedicated without blood. Moses, sprinkling the book and all the people, 
said. This is the blood of the testament. Almost all things are by the law 
purged by blood, and without shedding of blood is no remission,' Heb. 
ix. 18. No reconciliation, no remission without blood. All directed us to 
this Lamb of God, whose blood only vindicates us from eternal condemna- 
tion. Not that the blood of a mere man could thus merit ; but of that man 
who is also God ; therefore it is called the ' blood of God,' Acts xx. 28. 

3. Because blood is fitter for applyment to the heart of man ; who is so 
weak in apprehension that God is fain to lead him as it were by the senses. 
Not that there is a necessary receiving of Christ's material blood by every 
one that shall be saved, — so it might sprinkle upon the soldiers that cruci- 
fied him, who yet might go to hell, — but it is received mentaliter et sacramen- 
taliler; there is a mental and a sacramental application. Thus we are said 
to drink his blood that receive it spiritually by faith. The Papists in their 
opinion are fed orally with the very material blood of Christ ; but then surely 
none of them can go to hell, ' for he that eats the flesh, and drinks the 
blood of the Son of man, hath eternal life,' John vi. 54. But now the 
priests, for fear belike lest too many of the people should be saved, and so 
purgatory, the Popedom's pillar, be quite overthrown, have taken away the 
cup from them ; and turned Christ's Bihite omnes into Bibite non omnes, — 
' Drink ye all,' priests, not the rest. When they had given this blood so 
high an honour, they thought it too good for the common sort. First they 
said, it is really in tlie cup ; there they gave it too much : then they took 
it from the people ; there they gave them too little. First they strained it, 
and then they restrained it. But they answer, The people have this blood in 
the bread ; for that is flesh, and can there be flesh without blood 1 If so, 
why then do themselves take the cup ? Either it is necessary for the people, 
or superfluous for the priests ; unless they value a clergyman's soul at a 
higher rate than a layman's : as if Christ's blood were not shed for the one, 
so well as for the other. 

But to let go their sacrilegious absurdities, let us content ourselves spiri- 
tually to receive this blood, shed for us, and communicated to us. This 
blood is ready for application, if our hearts be ready for apprehension. To 
us it is, though not elementally, yet alimentally profitable. There is a blood 
that nourisheth, as the pelican her young ones with her own blood ; Christ 
so feeds our souls to salvation with this blood. There is a blood that molli- 
fies, as the warm blood of a goat softens the adamant ; we have obdurate 
hearts, if Christ's blood cannot melt them. There is a blood that purgeth, 
as the kid's ; so the ' blood of Christ clcanseth us from all sins,' 1 John iii. 17. 
There is a blood that colours, as the deer's ; so doth Christ's blood give a 
pure colour to his church : ' Thou art all fair, my love.' ' These are they 
wliich have washed their robes, and made them white in the blood of the 
Lamb,' Rev. vii. 14. This blood is semen vitce, siihxtantia f/ratia', fimdamen- 
tum juM'Uice, cedificium meriti, magna charUx cceli. A flux of blood in the 
head is stanched by ojiening a vein in the foot ; but here to save aU the 
members from bleeding to death, blood must be dra^vTi from the head. As 
Eve came out of Adam's side sleeping, so the church is taken out of Christ's 
side bleeding. Thus God disposed it in mercy ; ut effundatur sanguis 
Christi, ne confundatur anima Christiani, — that Christ's blood should be 
spilt to save our souls from spilling. 

VOL. II. 2 o 



578 THE HAPPINESS OF THE CHURCH. [SeRMON LVII. 

' Of aspersion ; ' in relation to the typical manner : ' Moses took the blood, 
and sprinkled it on the people,' Exod. xxiv. 8. To this alludes Paul here ; 
and Peter calling it ' the sprinkling of the blood of Jesus Christ/ 1 Pet. i. 2. 
In the passover the doors were sprinkled with the blood of the paschal 
lamb ; and the destroying angel passed over them. All those whom the 
eternal judgment shall pass over, must have their hearts thus sprinkled. We 
have many spots, had need of many drops. For a spot of avarice, a drop of 
this blood ; for a spot of lust, a drop of blood ; for a spot of drunkenness, a 
drop of blood ; for a spot of oppression, a great drop of blood ; for the wounds 
and gashes of oaths, execrations, blasphemies, many drops of blood to stanch 
them. Yea, we are not only sinners, but, saith Micah, ' sins ;' therefore must 
be sowsed and drenched in this blood, that we may be clean. 

'That spcaketh better things than that of Abel.' This is a metaphor, to 
shew the force of Christ's blood, so prevailing with God as if it had a tongue. 
The comparison is between Abel's blood and Christ's j now Abel's is said to 
cry : ' The voice of thy brother's blood crieth unto me from the ground,' 
Gen. iv. 10. Glamitat in coeliim vox sanguinis. So Christ's blood is said 
to speak : quot vidnera, tot voces,— bo many w^ounds, so many words. 

There is gTeat respondence of Christ to Abel. Abel was slain by his 
brother, Christ by his brethren ; the voice of the Jews was, ' Crucify him.' 
Abel was slain because he sacrificed ; Christ was slain that he might be 
sacrificed. Cain envied Abel because he was accepted ; the Jews hated 
Christ because he was good. Abel might say to his brother, ' For my sacri- 
fice dost thou kill me 1 ' Christ did say to the Jews, ' For which of my good 
works do ye stone me V Abel was so slain, that his blood was abundantly 
shed, and that in many places ; for it is said, vox sanguinum, — the ' voice of 
bloods.' So Christ's blood was let out with thorns, scourges, nails, spear. 
As Cain sustained a threefold punishment — he was cursed in his soul, a 
vagabond on earth, unprosperous in his labours ; so are the Jews plagued — 
they have no place they can call their own ; when they have heaped up riches, 
some other takes them away ; they cannot see their own city but they must 
l^ay for it ; they are cursed in their obstinate blindness : thus according to 
their own request, the blood of Christ is upon them and upon their children. 

But now Christ's blood speaks better things : Abel's cried vindidam, 
Christ's speaks misericordiam. That, 'Lord, see and revenge;' this, 'Fa- 
ther, forgive them., they know not what they do.' God hath an ear of mercy, 
so well as of justice. If he heard that blood speaking for confusion, then he 
wiU hear this ppeak for remission. If he heard the servant, he will much 
rather hear the Son ; if he heard the servant for spilling, he will much more 
hear the Son for saving. Postida d me, saith God to his Son, — ' Ask of me, 
and I will give thee,' Ps. ii. 8 : the Father will deny the Son nothing. Thus 
hath he saved us prece et pretio, — by his blood, and that a speaking blood : 
if that blood speak for our safety, nothing shall condemn us. Now the 
blood of this mediator, our Lord Jesus, speak for us to the Father of mercy, 
that the Holy Ghost may seal us up to eternal redemption ! To whom, 
three person.s, one blessed God, be praise for ever ! Amen. 



END OF VOL. II. 



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