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Volume II. 

The Sermons of John Donne 


This pulpit, which dates from 1622, is quite certainly that from 

which Donne delivered the address at the dedication of the 

Chapel. Photograph reproduced by permission of the 

Masters of the Bench, of Lincoln's Inn. 






with Introductions 
and Critical Apparatus, by 




In Ten Volumes 







Copyright, 1955, by 




Preface to Volume II 

As THE present volume goes to press, we the editors take this oppor- 
tunity to comment on two or three matters that are perhaps self- 
evident but that it will do no harm to emphasize. 

We believe that these two initial volumes of our edition make 
apparent the usefulness of an attempt such as that we are making, to 
publish Donne's sermons in as close an approach to chronological 
order as the evidence will permit; since the earlier sermons, when 
arranged chronologically, throw fresh light on Donne's development 
as a preacher and a minister, in his style, his thought, and his com- 
prehension of the functions and duties of his adopted profession. For 
most of the sermons, it is possible to know the exact date on which 
he preached them. For some, the dates can be determined only within 
certain limits, of months or years; such sermons we shall place at or 
near their latest possible dates. Some other sermons can be dated only 
very generally, as in his earlier or his later career as a clergyman; 
these we plan to- include after the dated sermons for the earlier and 
later half of that career, respectively. A few sermons we have found 
it impossible to date at all; and these will be published at the end of 
the latest dated or approximately dated sermons, in the last volume 
of this edition. 

We should state, furthermore, that we decided to make our notes 
to this edition textual, not explanatory, since our main concern is to 
try to establish text and chronology. General comments on the indi- 
vidual sermons are included in the Introductions to the separate 
volumes of our edition ; but specific explanations of Donne's innumer- 
able references to authorities and to the many passages in the sermons 
that deserve explanatory or critical consideration we leave to future 

As was stated in Volume I of this edition (pages ix, 33, 327), the 
recently discovered Ellesmere Manuscript came to light after that first 
volume had gone to the publishers, and while we did consider and 
include in our textual notes variants from that manuscript for the 
only sermon appearing there that was published in our first volume, 

vi Freface 

we postponed an account of the sermon texts in it and their signifi- 
cance. This account is now ready, and will be found as Appendix A 
to the present volume; also, the versions of the sermons on Ecclesi- 
astes 12. 1, John 5.22, and John 8.15 that appear in the Ellesmere Manu- 
script have been fully considered in connection with the text and notes 
of those sermons that appear in the present volume. 

To the acknowledgments that we expressed in the Preface to 
Volume I we wish to add the following. We are particularly grateful 
anew to Dr. Geoffrey L. Keynes for his friendly help and coopera- 
tion in making the Ellesmere Manuscript available for our use. The 
Stanford University Press has permitted us to reproduce occasional 
phrases and statements from the introduction and notes to G. R. 
Potter's edition of the Sermon on Psalms 38.9, published by that Press 
in. 1946; and we appreciate greatly its friendly courtesy in so readily 
giving us this permission. We are very grateful to the Masters of the 
Bench of the Honourable Society of Lincoln's Inn for advice and help 
regarding photographs and for permission to use these photographs 
as illustrations; also to the authorities of the British Museum for per- 
mission to reproduce part of a ground plan of Whitehall. We feel a 
deep and sorrowful debt of gratitude to the late Dr. F. E. Hutchinson 
for his kindness in lending us additional copies of the LXXX and 
XXVI Sermons, and also to the late Bishop of Swansea and Brecon 
for his extremely valuable comments on Donne's Latin. We are also 
deeply grateful to Professor William H, Alexander of the University 
of California for further help on that Latin. To Professor D. C. 
Simpson of Oxford University we express our sincere thanks for 
valuable advice regarding Hebrew words in the sermons, and to 
Professor Walter J. Fischel of the University of California for addi- 
tional help on Hebrew. We gratefully acknowledge, too, the interest 
and help of Professor R. C. Bald of the University of Chicago; of 
A. C. Wood, Esq., Hon. Sec. of the Warwickshire Committee of the 
National Register of Archives; of L. Edgar Stephens, Esq., Clerk of 
the Warwickshire County Council and Chief Officer of the Diocesan 
Record Office; of J. George, Esq., of Aberdeen; and of Professor Ruth 

Wallerstein of the University of Wisconsin. ^ ^ 


George R. Potter 


GEORGE POTTER died in harness, as he would have wished. He was 
taking a class at the University on the morning of April 12, 1954, 
when he became ill, was taken to hospital, and died five hours later. 
He left behind him this volume which he had prepared for the press, 
and also a considerable amount of material for Volumes III, IV, and V. 
He had laboured for eight years at this edition of Donne's Sermons, 
for which he had prepared himself by his work on A Sermon Preached 
at Lincoln's Inn, which was published in 1945. He felt great joy at 
the publication in 1953 of Volumes I and VI of the present edition. 
The quality of his work has been recognized by leading scholars in 
England and America, and his death is a grievous blow to Donne 

The edition will, however, go forward on the lines which George 
Potter and I had planned together when he visited my husband and 
myself in Oxford in 1949. We discussed all the major problems which 
are likely to arise in such an edition, and came to a clear understand- 
ing as to the way in which the work was to be carried on. As the 
surviving editor I am now preparing Volumes III and VIII for the 
press, and I hope to continue with the remaining volumes in due 

Here I can pay only a brief tribute to George Potter's unfailing 
energy and enthusiasm, his modesty, and his generosity in acknowl- 
edging any help from others, however small it might be. His work 
was minutely accurate; he weighed every comma, semicolon, and 
colon in the balance. He was an excellent editor of Donne's prose, 
for he had knowledge and judgement, and a keen admiration for 
Donne's genius, tempered by a commonsense acknowledgement of 
the poet's faults and failings. He thoroughly enjoyed the task to 
which he had set his hand, laborious though it often was, and he 
communicated his enjoyment to others. It is a great privilege to have 
had his friendship, and life is the poorer now he is gone. This edition 
will remain as a lasting monument not only to Donne, but also to 

Georere Potter. ,-. -* * c 



Table of Contents 

Volume II 




Sermon No. i : Preached at Lincoln's Inn [spring or summer, 
1618], on Psalms 38.2 (No. 19 in Fifty Sermons) 49 

Sermon No. 2: Preached at Lincoln's Inn [spring or summer, 
1618], on Psalms 38.3 (No. 20 in Fifty Sermons) 72 

Sermon No. 3: Preached at Lincoln's Inn [spring or summer, 
1618], on Psalms 38.4 (No. 21 in Fifty Sermons) 95 

Sermon No. 4: Preached at Lincoln's Inn [spring or summer, 
1618], on Psalms 38.4 (No. 22 in Fifty Sermons) 119 

Sermon No. 5: Preached at Lincoln's Inn [spring or summer, 
1618], on Psalms 38.4 (No. 23 in Fifty Sermons) 131 

Sermon No. 6: Preached at Lincoln's Inn [spring or summer, 
1618], on Psalms 38.9 (from MS; not printed during the seven- 
teenth century) 144 

Sermon No. 7 : A Lent Sermon preached at Whitehall, February 
12, 1618 [1618/19], on Ezetyel 33.32 (No. 2 in XXV 7 Sermons') 164 

Sermon No. 8: Preached February 21 [1618/19], on Matthew 
21.44 (No. 35 in Fifty Sermons) 179 

Sermon No. 9: Preached to the Lords upon Easter Day [March 
28, 1619], at the Communion, the King being then danger- 
ously sick at New-Market, on Psalms 89.48 (No. 27 in LXXX 
Sermons) 197 

Sermon No. 10: Preached at Lincoln's Inn, preparing them to 
build their Chapel [ ? before April 18, 1619], on Genesis 28.16 
and 17 (No. n in Fifty Sermons) 213 



Sermon No. n : A Sermon of Valediction at my going into Ger- 
many, at Lincoln's Inn, April 18, 16193 on Ecclesiastes 12.1 
(No. 19 in XXVI Sermons) 235 

Sermon No. 12: Two Sermons [the second sermon is not ex- 
tant]., to- the Prince and Princess Palatine, the Lady Elizabeth, 
at Heydelberg, when I was commanded by the King to wait 
upon my Lord of Doncaster in his Embassage to Germany. 
First Sermon as we went out, June 16, 1619; on Romans 13.11 
(No. 20 in XXVI Sermons) 250 

Sermon No. 13: At the Haghe, December 19, 1619, I Preached 
upon this Text. Since in my sickncsse at Abrey-Hatch in Essex, 
1630, revising my short notes of that Sermon, I digested them 
into these two [i.e., Nos. 13 and 14]. On "Matthew 4.18, 19, 20 
(No. 71 in LXXX Sermons) 269 

Sermon No. 14: [Second Sermon, revised from the sermon 
preached at The Hague, December 19, 1619; see title of No. 
13, above]. On Matthew 4.18, 19, 20 (No. 72 in LXXX Ser- 
mons) 287 

Sermon No. 15: Preached at Lincoln's Inn [January 30, 1619/20], 
on John 5.22 (No. 12 in Fifty Sermons) 311 

Sermon No. 16: Preached at Lincoln's Inn [the Evening of Jan- 
uary 30, 1619/20], on John 8.15 (No. 13 in Fifty Sermons) 325 

Sermon No. 17 : Preached at Sir Francis Nethersole's Marriage 
[shortly before February 12, 1619/20], on Genesis 2.18 (No. 2 
in Fifty Sermons) 335 

Sermon No. 18 : Preached at Whitehall, March 3, 1619 [ 1619/20], 
on Amos 5.18 (No. 14 in LXXX Sermons) 348 


A. The Ellesmere Manuscript and Its Significance in Relation 

to the Sermons 365 

B. Earlier Version of the Sermon of Valediction (No. n in the 
present volume) 373 


List of Illustrations 

Volume II 


Pulpit in the Chapel of Lincoln's Inn Frontispiece 

Lincoln's Inn : The Chapel 4 

Whitehall: "The Cock-pit" 24 


THE FIVE YEARS during which Donne held the office of Divinity 
Reader for Lincoln's Inn must have been in many ways the pleasant- 
est period of his clerical career. In accepting this post he returned to 
the scenes of early days as a student, and to renewed association with 
at least one of his most intimate personal friends, Christopher Brooke. 
Donne had entered Lincoln's Inn as a student on May 6, 1592, with 
Christopher Brooke as one of his two manucaptors Brooke himself 
having entered on March 15, 1586/87 and the two had shared cham- 
bers. The parts that Christopher and his brother Samuel played in 
forwarding Donne's runaway marriage with Ann More Samuel 
performing the ceremony and Christopher (quite illegally) "giving 
away" the bride, both of them suffering imprisonment with Donne 
for their shares in the escapade are too well known to need elabora- 
tion here. Donne left Lincoln's Inn seemingly in December, 1594, and 
was never admitted to the bar; but in the years between that time and 
1616, Christopher Brooke had continued the association with the Inn, 
and had risen to a place of decided importance in its government. He 
became a Bencher in 1610, was an active member of various com- 
mittees, especially of those planning and overseeing the building of 
a new chapel, was intermediary on more than one occasion between 
the Council of the Inn and higher authorities such as the judges, the 
Lord Keeper (Francis Bacon), and the King, was a dependable sub- 
scriber to benevolences for the Inn, was Keeper of the Black Books 
for 16201621, and was Treasurer in 1623 1624- 1 It is at least a reason- 
able guess that Brooke had something to do with the choice of Donne 
as Divinity Reader in 1616, possibly suggested his name to the Coun- 
cil. Donne was chosen by the Council on October 24, 1616, under 
conditions that the following entry in the Blacf^ Booths makes clear: 

Mr. Doctor Dune is at this Councell chosen to be Divinitye Reader of 
this House, and is to have the like entertaynement that Mr. Doctor 

1 See The Records of the Honorable Society of Lincoln's Inn. The 
Boo^s (London, 1898), Vol. II, pp. 135, 181, 186, 192-193, 198-199, 206, 
216, 218, 246. 

2 Introduction 

Hollo way had; whoe is to preach everye Sabbath Daye in the tearme, both 
fore-noone and after-noone, and once the Sabboth Dayes next before and 
after everie tearme, and on the Grand Dayes everie for-noone, and in the 
Reading tymes; whoe is to take place next the Double Readers that no we 
have Read, or herafter shall Read, or hereafter shall f yne for theire Double 
Readinges/ 2 

Donne was given chambers in the Inn/ and devoted himself to his 
duties during the period of his Readership except when he was abroad 
in the service of Viscount Doncaster from May 12, 1619, to about the 
first of January, 1619/20. When, on February n, 1621/22, he resigned, 
to accept the Deanery of St. Paul's, the Council accepted his resigna- 
tion with a tribute such as they paid to no other one of their Divinity 
Readers for many years previous and subsequent to this time : 

Mr. Doctor Donne, being lately advaunced by the King's Majesty to the 
Deanry of Poule's, by reason whereof he cannot conveniently supply the 
place of a publick Preacher of God's Word in this House., as formerly he 
hath Donne,' 1 in significacion of the continuance of his love to this Society, 
hath nowe at this Councell presented to the Masters of the Bench, as a 
free gift from him, six volumes of the Bible, with the comment of Lyra, 
etc., and the Glosse, etc. Which volumes were accordingly receaved and 
delivered unto Mr. Tooker, one of the Masters of the Bench, and nowe 
Master of the Library, there to be kept to the use of the House. And the 
Masters of the Bench, acknowledging this and many other the kind and 
loving respectes of the said Mr. Doctor Donne towardes them, whereof 
they have had good experience, have nowe entred into consideraeton of 
some fitting retribucion to expresse their thankefull remembrance of him; 
And to th'end it may appeare that, though they are glad of his preferment, 
yet being loath wholly to part with him, and that he may at his pleasure 
and convenient leisure repaire to this House, being a worthy member 
thereof, and he noe stranger here, have thought fitt, and with one voice 
and assent have soe ordered, that the said Mr. Doctor Donne shall con- 
tinue his chamber in this House which he nowe hath, as a Bencher of this 

2 Elac\ Booths, II, 187. 

* Blac^ Booths, II, 195. 

4 W. P. Baildon, the editor of the printed selections from the Society's 
ElacH^ Boo^s, comments justly at this point that "The capital letter and 
the spelling seem to show that the pun is intentional." Donne's friends 
could no more keep from punning on his name than could he himself, or 
his twentieth-century readers. 

Introduction 3 

House, with such priviledges touching the same as the Masters of the Bench 
nowe have and ought to have for their severall and respective chambers 
in this House/ 

Even the acceptance later by the Council of Donne's offer to give 
up this chamber is couched in friendly and complimentary language 
quite unusual in the Black Books for these years: "Mr. Doctour 
Donne,, Deane of Paule's, declared by his letter his free disposicion to 
resign his chamber, with an expression of his humble thankes, and 
assurance of all readinesse to serve this Societie, or any member 

5 Blac^ Boofys, II, 229-230. The six-volume copy of the Bible with the 
Gloss of Walafrid Strabo and the Commentary of Nicholas de Lyra, 
printed at Douay in 1617, is still preserved in the Library of Lincoln's Inn. 
The inscription on the flyleaf of the first volume has been reproduced 
many times (Gosse gives it in his Life and 'Letters of John Donne, II, 
114), but is worth inserting here also since it gives interesting information 
on Donne's relations with Lincoln's Inn: 

In Bibliotheca Hospitii Lincoln: London: 

Celeberrimi in Urbe, in Orbe, 
Juris Municipalis Professorum Collegii, 

Reponi voluit (petit potius) 

Haec sex in universas Scripturas volumina, 

Sacrx Theologian Professor 

Sereniss 1110 Munificentiss mo 


a Sacris 


Qui hue, in prima juventute, ad perdiscendas leges, missus, 

Ad alia, tarn studia, quam negotia, et peregrinationes deflectens, 

Inter quse tamen nunquam studia Theologica intermiserat, 

Post multos annos, agente Spiritu S to , suadente Rege, 

Ad Ordines Sacros evectus, 
Munere suo frequenter et strenue hoc loco concionandi 

Per quinque annos functus, 
Novi Sacelli primis saxis sua manu positis 

Et ultimis fere paratis, 

Ad Decanatum Ecclesiae Cathedr: S. Pauli, London: 
A Rege (cui benedicat Dominus) 

Migrare jussus est 

A L ^tat: suas, et sui JESU 


Introduction 5 

thereof, with his best endevors; whose resignation was very kindly 
accepted by the Masters of the Bench." 

The Society's records, then, confirm Izaak Walton's warmly en- 
thusiastic phrases concerning the relations between Donne and the 
members of the Society. "Their love to him," says Walton, "was ex- 
prest many wayes; for (besides the faire lodgings that were provided 
and furnisht for him) other curtesies were daily accumulated, so 
many, and so* freely, as though they meant their gratitude (if pos- 
sible) should exceed, or at least equall his merit. In this love-strife of 
desert and liberality, they continued for the space of three yeares; he 
constantly and faithfully preaching, they liberally requiting him." 7 

Donne played an active part, during these years of his Readership, 
in what became a major campaign carried on by the Society, for the 
planning, financing, and building of a new chapel. The project had 
been started some years before, when a resolution was made that "a 
fayre large Chappell, with three double chambers under the same, 
shalbe buylded in a place more convenient, that nowe standinge being 
ruynous and not sufficient for the nomber of this Howse." 8 Subscrip- 
tions were hopefully called for; but the response was totally inade- 
quate, and the plan languished for eight years, until November 20, 
1617, when consideration "for the newe erection of a Chappell" was 
brought up again in the Council. 9 A committee which included 
Christopher Brooke was appointed to look into the matter; on Jan- 
uary 27, 1617/18, Brooke was requested to consult with Inigo Jones, 
the principal architect of the day, on a "fitt moduli"; 10 and thereafter 
the business was not again dropped, but carried on, with many vicis- 
situdes, to its final completion. When urgent appeals for subscriptions 
again proved insufficient, a general tax was levied on members of the 
Society, strenuous efforts were made to- collect the money, the site was 
finally determined, the plan was changed so> that the new building's 

Blacl^ Boo\s t II, 255. 

7 Walton's Life prefixed to Donne's LXXX Sermons, 1640, eighth (un- 
numbered) page. Walton's phrase "three years" refers to the period from 
1 6 1 6 to Donne's departure with Doncaster in 1619. 

8 Meeting of the Council on November 2, 1609. BlacJ^ Boo%s, II, 125. 
Blac^ Boo%s, II, 198. 

10 Blac\ Boo\s f II, 199. 

6 Introduction 

ground story was not "three double chambers" but an open crypt, 
various older chambers were demolished to make room for the new 
structure, the building was started, more money was borrowed to 
expedite matters, and finally the building was completed and, on 
Ascension Day, May 22, 1623, was consecrated by the Bishop o Lon- 
don. Subsequently the old chapel, which was still standing after the 
new was built, was condemned as unfit for use, and destroyed. The 
"new chapel" still stands as the center of the religious life at Lincoln's 

Whether Donne had anything to do with reviving this project in 
1617 is not known, though one can guess that since Christopher 
Brooke played so prominent a part in the early negotiations, he and 
his old friend might have talked the matter over together earlier. At 
least, the evidence is clear that Donne helped campaign for subscrip- 
tions, presided at the laying of the cornerstone, and did all that he 
could in forwarding this dear expedience. He preached at least one 
whole sermon "preparing them to build their Chappell" (No. 10 in the 
present volume), reminded his congregation of their duty to- sub- 
scribe, in various other sermons, 11 and appropriately enough was 
asked to and did preach the sermon at the ceremonies of consecra- 
tion/ 2 By this last date he had, of course, resigned his Readership and 
was Dean of St. Paul's. A great crowd gathered for the celebration 
whether attracted by the occasion, or by Donne's popularity, or both, 
is uncertain and John Chamberlain wrote to Dudley Carlcton of the 
occasion that "there was great concourse of noblemen and gentlemen 
wherof two or three were endaungered and taken up dead for the 
time with the extreme presse and thronging. The Dcane of Paulcs 
made an excellent sermon (they say) concerning dedications.' 113 
Donne himself in this sermon gave a pleasant and informative sum- 
mary of his activities on behalf of the chapel : 

11 See, for example, in Sermon No, 6 of the present volume, p. 158* 
13 This sermon, on John 10.22, was separately published in 1623 under 
the title of Enccenia. For bibliographical data see VoL I of the present 
edition, pp. 17-18. The sermon itself will be published in its chronological 
place, in a later volume. 

18 The Letters of John Chamberlain, ed. Norman E, McClure (Phila- 
delphia, 1939), II, 500; letter dated May 30, 1623. 

Introduction 7 

This is your Dedication, that you have cheerfully pursued your first 
holy purposes, and deliver now into the hands of this servant of God, the 
Right Reverend Father the Bishop of this See, a plate to be presented to 
God for you, by him. . . . What was spent in Salomons Temple is not told 
us. . . . They gave there, till they who had the overseeing therof, com- 
plain'd of the abundance, and proclaimed an abstinence. Yet there was one, 
who gave more than all they; for Christ sayes the poore widdow gave 
more then all the rest, because she gave all she had. There is a way of 
giving more than she gave; and I, who by your favours was no stranger 
to the beginning of this work, and an often refresher of it to your 
memories, and a poore assistant in laying the first stone, the materiall 
stone, as I am now, a poore assistant again in this laying of this first 
formall Stone, the Word and Sacrament, and shall ever desire to be so in 
the service of this place, I, I say, can truly testifie, that you (speaking of 
the whole Societie together of the publike stock, the publike treasury, the 
publike revenue) you gave more then the widow, who gave all, for you 
gave more then all. A Stranger shall not enterrneddle with our joy, as 
Salomon saies: strangers shall not know, how ill we were provided for 
such a work, when we begun it, nor with what difficulties we have 
wrastled in the way; but strangers shall know to Gods glory, that you have 
perfected a work of full three times as much charge, as you proposed for 
it at beginning: so bountifully doth God blesse, and prosper intentions to 
his glory, with enlarging your hearts within, and opening the hearts of 
others, abroad. 1 * 

14 Enccenia, published 1623, pp. 2023. 

A curious tradition about Donne has been handed down, and is re- 
peated in most of the books on Lincoln's Inn, though always tentatively 
and usually as it is here in a footnote: that is, that the bell in the south- 
west turret of the chapel was taken away from Cadiz when the city was 
captured by Essex in 1596, and that through Donne it was brought to 
England and presented to the Society. No evidence has ever, so far as we 
know, been cited for this tradition, beyond the simple and well-known 
fact that Donne as a young man went on that expedition and (according 
to Walton) "waited upon" Essex. The possibility that it is true seems 
rather slight. If Donne had done such a thing, it is extremely likely that 
somewhere in his writings he would have mentioned the fact, especially 
since all through his later life he was much moved by the sound of bells 
and refers to them again and again. The fact that nowhere in the numer- 
ous extant sermons preached at Lincoln's Inn does he even indirectly 
refer to the matter would be remarkable if he had been responsible for 
bringing to the chapel (for the bell was, so the story goes, in the old as 
well as the new chapel) a bell that he and his congregation must often 
have heard ringing. In short, our opinion on the tradition is: Not impos- 
sible, but not proved and highly unlikely. 

8 Introduction 

Of the sermons Donne preached at Lincoln's Inn, twenty-three are 
extant. 15 These Lincoln's Inn sermons are a very interesting group; 
some of them are as appealing and warming to the heart as any ser- 
mons Donne ever preached, and a study of the group as a whole 
makes clearly apparent some of the reasons why the members of Lin- 
coln's Inn held him in affectionate regard. 

Donne must have faced a difficult task when he began his service 
as Reader. He had been, not too many years before, a student at the 
Inn and, from all indications, not one noted for any zealously re- 
ligious propensities. Not only Christopher Brooke but also other men 
now in their middle years and high in the councils of the Inn had 
been resident there in Donne's student days, and acquainted with his 
former reputation. 18 What the members of the Inn expected of Donne 
when he started to preach before them, we can only guess; but it 
seems certain that they would have been a critical audience, open- 
minded and willing to be convinced of his sincerity, doubtless, but 
ready enough to disapprove, also, if he did not somehow make a 
positively good impression on them. That Donne was keenly aware 
of potential skepticism regarding him, and critical minds in his con- 
gregation, is indicated by the extant sermons, especially if one reads 

15 The list of sermons certainly, or almost certainly, preached at Lincoln's 
Inn is as follows: of those in the present volume, Sermons Nos. i, 2, 3, 4, 5, 

6, 10, rr, 15, 16; to be included in Vols. Ill, IV, and V of the present 
edition, the sermons on Gen. 18.25 (F So f No. 42), Mat. 18.7 (two sermons 
on this text, F 50, Nos. 17 and 18), // Cor. 1.3 (F 80, No. 38), / Pet. 1.17 
(F So, No. 39), I Cor. 16.22 (F 80, No. 40), Psalms 2.12 (F 80 , No. 41), 
Deut. 12.30 (F 26, No. 23), Coloss. 1.24 (F 50, No. 16), Job 19.26 (F 50, 
No. 14), / Cor. 15.50 (F 50, No. 15), Acts 10.44 (F &> No. 33), and John 
10.22 (separately printed under title of "Enccenia, in 1623). 

10 Even a cursory check of the names of Benchers mentioned in the 
Elac\ Boo\s of the Society during the years of Donne's Readership, against 
the records of admissions to the Society shortly before, during, and after 
the year 1592, when Donne was admitted as a student, brings to light at 
least half a dozen men who must have been associated with him during 
both periods; for example: Jasper Selwin (admitted November 19, 1583), 
William Jones (admitted July 5, 1587), Roger Owen (admitted October 

7, 1589), Nicholas Ducke (admitted November 6, 1589), Anthony Hcr- 
ronden (admitted May i, 1591), Anthony Irby (admitted February 12, 

Introduction 9 

them iii chronological order. He sensed a challenge; but it was the 
kind of challenge that he enjoyed, and he met it magnificently. 

First of all, he never forgot that he was now a preacher of God's 
word and was responsible for the spiritual welfare of those who sat 
under him, whatever his former connections with Lincoln's Inn had 
been. He never made the mistake of treating religion or Christian 
morality lightly, or of seeming to apologize for the exhortations that 
stemmed from his priestly duty. Even when he had heavily on his 
mind the financial difficulties connected with the campaign to build 
a new chapel, he did not turn sermons into campaign speeches ; mate- 
rial needs were always secondary in his mind to spiritual values. 

Nevertheless, there are, especially in the earlier sermons of this 
group, many indications that he felt a personal relation to his con- 
gregation more intimate and close than that which he felt to most of 
the audiences to whom he preached during his clerical career. 
Though, as we have just said, he never implies apologies for his 
priestly functions, he does frequently assume a certain apologetic air 
concerning himself as an imperfect human being performing those 
functions. Occasionally he shows a sense that by being too long or too 
dull he may tire the patience of his hearers "And of so many pieces 
will this exercise consist, this exercise of your Devotion, and per- 
chance Patience" "Now I have no< purpose to make you afraid of 
enlarging all these points : I shall onely passe through some of them, 
paraphrastically, and trust them with the rest, (for they insinuate one 
another) and trust your christianly meditation with them all." 18 One 
particularly charming passage, in a sermon that must have been 
preached on a warm Sunday evening, shows his friendly considera- 
tion for his hearers "The noblest part of our work in handling this 
Text, falls upon . . . the application of these words to Christ. But for 
that, I shall be short, and rather leave you to walkjs with God in the 
cool of the Evening, to meditate of the sufferings of Christ, when you 
are gone, then pretend to* expresse them here." 19 Donne may well have 
felt, as he spoke these words, that his hearers were weary; but he 
must have felt also- that those to whom he was appealing could be 

17 P. 51 of the present volume. 

18 P. 225 of the present volume. 
18 P. 13:2 of the present volume. 

io Introduction 

trusted, on the evening of the Lord's Day, to be in a religious frame 
of mind. 

tie did not express often or emphatically his sense of personal un- 
worthiness to do so could easily have reduced his effectiveness as a 
spiritual leader; but on rare occasions he let something of his feelings 
on this matter slip out. Once in quoting St. Paul's familiar deprecia- 
tion of himself as chief of sinners, 20 Donne burst out, "When I con- 
sider my infirmities (I know I might justly lay a heavier name upon 
them) I know I am in his other quorum, quorum ego maximtts, sent 
to save sinners, of whom I am the chiefest . . . 21 

It was not Donne's usual practice to insert stories of his personal 
experiences into his sermons; but his sense of intimacy with his Lin- 
coln's Inn congregation led him occasionally into this sort of personal 
expression, too. One amusing memory he recounted to them, as a pat 
illustration for a point in his first sermon on Psalms 38.4: 

But whil'st we are in the consideration of this arch, this roof of separa- 
tion, between God and us, by sin, there may be use in imparting to you, 
an observation, a passage of mine own. Lying at Aix, at Aquisgrane, a 
well known Town in Germany, and fixing there some time, for the 
benefit of those Baths, I found my self in a house, which was divided into 
many families, and indeed so large as it might have been a little Parish, 
or, at least, a great lim of a great one; But it was of no Parish: for when I 
ask'd who lay over my head, they told me a family of Anabaptists; And 
who over theirs? Another family of Anabaptists; and another family of 
Anabaptists over theirs; and the whole house, was a nest of these boxes; 
severall artificers; all Anabaptists; I ask'd in what room they met, for the 
exercise of their Religion; I was told they never met: for, though they 
were all Anabaptists, yet for some collaterall differences, they detested one 
another, and, though many of them, were near in bloud, and alliance to 
one another yet the son would excommunicate the father, in the room 

above him, and the Nephew the Uncle I began to think, how many 

roofs, how many floores of separation, were made between God and my 
prayers in that house. 23 

His sense of humor, which appears clearly enough in this personal 
reminiscence, gleams again and again in the Lincoln's Inn sermons 

" i Timothy 1.15. 

21 The earlier version of the Sermon of Valediction; see the present 
volume, p. 388. 

22 Pp. 112-113 of the present volume. 

Introduction n 

when he wishes to make vivid a point in his interpretation o his text. 
Especially, and quite naturally, he liked unobtrusive legal references 
that must have caused smiles among his legally trained hearers, 
though he never made the mistake o joking so obviously as to- raise a 
loud laugh and thus destroy the religious atmosphere in the chapel. 
A sick soul in a sick body shall, he says in one sermon, "not onely not 
make a religious restitution, but he shall not make a discreet Will. 
He shall suspect his wifes fidelity, and his childrens frugality, and 
clogge them with Executors, and them with Over-seers, and be, or 
be afraid hee shall bee over-seen in all." 23 In another sermon he 
makes again, not obtrusively a most unscriptural addition to a 
familiar Scriptural passage, that would certainly have amused any 
wide-awake member of his congregation of lawyers: the Fathers, he 
says, "scarse excuse any suite at lawe from sinne, or occasion of sinne, 
and they will not depart from the literall understandinge of those 
words of our Saviour; yf any man will sue thee at lawe for thy coate, 
Let him have thy cloake too, for if thine adversary have it not, thine 
advocate will." 24 

Other appeals to the professional interests of his hearers are serious, 
but still vivid and stimulating. It would not be fair to Donne to say 
that he loads the Lincoln's Inn sermons with legal technicalities, or 
that he includes so many as to suggest that he wished to parade his 
own legal training before this congregation; he does not become 
heavily technical, and does not pile legal terms or allusions together 
even in the sermons that contain the largest number of them. Yet his 
occasional appeals of this sort are vivid, and suggest to any imagina- 
tive reader the old chapel populated with the members of the Society, 
many of them with intelligent, keenly alive faces upturned to their 
Reader in Divinity in his pulpit. "This is truly to be a good Student," 
he says, in a Whitsunday sermon that must obviously have been 
preached at the Inn, "Scrutari Scripturas, To search the Scriptures, in 
which is eternall life: This is truly to be called to< the Barre, to be 
Crucified with Christ Jesus: And to be called to* the Bench, to have 
part in his Resurrection, and raigne in glory with him: and to be a 
Judge, to judge thy selfe, that thou beest not judged to condemna- 

23 Pp. 83-84 of the present volume. 

24 P. 154 of the present volume. 

12 Introduction 

tion, by Christ Jesus." 25 The steps upward for a member o any o the 
Inns of Court are as clearly stated as in any elementary handbook for 
students in those institutions; yet the application to a Christian life is 
just as clear and explicit. "The study of our conversion to God/' he 
says again, in another sermon, "is in this like the study of your pro- 
fession, it requires a whole man for it. It is for the most part losse of 
time in you to divert upon other studies, and it is for the most part 
losse of charity in us all to divert from our selves unto the considera- 
tion of other men, to prognosticate ill for the future, upon any man." 20 
Sermon No. 15 in the present volume is perhaps the most crowded of 
any with legal distinctions; yet even in this sermon Donne does not 
parade those technicalities for their own sake; rather, he exhorts his 
congregation to their Christian duty through them as illuminating 
comparisons familiar to his hearers. He was always conscious, as he 
says in that sermon, that "we are not upon a Lecture [i.e., a "Reading" 
such as those that were part of the instruction in the Inns of Court], 
but upon a Sermon." 87 

The personal touches, and the direct appeals to a legally minded 
audience, are particularly characteristic of the earlier sermons in the 
Lincoln's Inn group. Gradually the personal touches grow less as 
Donne lost his first self-consciousness and feeling of insecurity and 
the legal appeals more generalized. After the gap in his services to 
the Inn, caused by his absence of several months on the Continent in 
the service of Doncaster, the comparative lack of such appeals be- 
comes marked; with the one notable exception of his last sermon 
(last so far as we know) to this audience, at the dedication of the 
new chapel, when the strong feelings raised in him by the occasion 
stimulated him to renewed personal and delightfully affectionate 
rapport with the many friends he had made through the years of his 

25 Sermon on Acts 10.44; F ^> No. 33, near beginning of sermon. 

20 P. 156 of the present volume. In his earlier poignant letter to his friend 
Sir Henry Goodyer (the relevant passage is quoted in the Introduction 
to the Sermons of Vol. I of the present edition, p. 128), Donne had ac- 
cused himself of having been "diverted" from the study of the law by "an 
hydroptic, immoderate desire of human learning and languages." Prob- 
ably he had himself in mind when admonishing the Lincoln's Inn students 
as he does in this sermon. 

87 P. 320 of the present volume. 

Introduction 13 

The first six sermons included in the present volume form a group, 
which would seem to be part of a longer series on the Thirty-eighth 
Psalm. That the six sermons were preached as a series, and are not an 
accidental collection of separate sermons on texts taken from the same 
Psalm, is clearly apparent from the initial paragraphs of Nos. 4, 5, 
and 6, in which Donne explicitly refers to other sermons in the series. 
Similarly, the remark toward the end of No. 3, "And so we have done 
with our first part, and with all that will enter into this time," implies 
a series clearly enough. No one of these six sermons is dated, either in 
the Folio or in any of the manuscripts. Nevertheless, indications 
of the approximate date are fairly clear. It must have been a series 
preached during the spring or summer; witness the preacher's assur- 
ance to his audience that he will be short and leave his hearers to 
"walke with God in the cool of the Evening," in the passage quoted 
a few paragraphs earlier in this introduction, 28 together with the fact 
that that sermon is actually very short, and that the one just preceding 
it is short also. Donne would hardly have laid himself open to< ridi- 
cule by referring, even with an allusion to Scripture, to "the cool of 
the evening" on a winter day; the two sermons must have been 
preached on successive Sundays presumably in the evenings dur- 
ing a warm spell of weather. The particular spring or summer is indi- 
cated by the unobtrusive yet urgent allusion to the necessity of raising 
funds for the new chapel, that appears in No. 6. "This is hypocriticall 
complement," says Donne, "to say to God or man; all's at your serv- 
ice; but give God some part of that, house Christ Jesus where he is 
harbour-lesse, helpe to beautify and build that house where his name 
may be glorified and his Sabbaths sanctified, cloth him where he is 
naked, feed him in his hunger, deliver him in his imprisonment, 
when he suffereth this in his afflicted members." 29 The appeal implied 
for contributions toward the new chapel is apparent. It is revealing 

28 Cf . ante, p. 9. 

30 P. 158 of the present volume. Note also the explicit application to the 
building of the chapel of this same Scriptural passage, in Sermon No. 10 
of the present volume, on Genesis 28.16 and 17, "Preached at Lincolns 
Inne, preparing them to build their Chappell" (p. 216) : "Now of those . . . 
divers exercises of charity, the particular which we are occasioned to speak 
of here, is not the cloathing, nor feeding of Christ, but the housing of him, 
The providing Christ a house, a dwelling." 

14 Introduction 

to contrast Donne's way of presenting the familiar idea from Scrip- 
ture here with his way of doing so when the chapel was not in his 
mind, in a later sermon: "... if I have done any good to any of Gods 
servants, (or to any that hath not been Gods servant, for Gods sake) 
If I have but fed a hungry man, If I have but clothed a naked childe, 
If I have but comforted a sad soule, or instructed an ignorant soule, 
If I have but preached a Sermon, and then printed that Sermon, that 
is, first preached it, and then lived according to it, -(for the subsequent 
life is the best printing, and the most usefull and profitable publishing 
of a Sermon) All those things that I have done for Gods glory, shall 
follow me" etc. 80 The Blacf^ Booths of the Society of Lincoln's Inn 
indicate that from the spring of 1618 to the fall of 1619 a campaign 
was carried on for voluntary contributions toward the building of 
the chapel, and that in October, 1619, a better solution to the prob- 
lem was reached by levying a general tax on all members who had not 
by then subscribed in some reasonable way. If this is a late spring and 
summer series, by far the most likely year is 1618; for Donne was on 
the Continent from late spring, 1619, to the early days of 1620. The 
highly personal tone of the series, too*, indicates a date before his trip 
to the Continent. 81 

It is a highly interesting series of sermons, concerned in the main 
with practical morality, excellently clear and simple in plan and 
structure, full of sound and shrewd observation of human nature, and 
also full of warm sympathy for erring and imperfect human beings. 
Most of Donne's observations and exhortations are as pertinent to the 
twentieth century as they were to the seventeenth. The best sermons 
of the series are, it seems to us, No. i and No. 6: the former for its 
delightfully personal beginning, in which Donne pleasantly remarks 
on his own lifelong fondness for epistles and poetry, and its clear- 
headed and subtle perception of the vagaries of our sinful humanity; 
the latter for its deeply appealing sympathy with the feelings of de- 

80 Vol. VII of the present edition, No. 9, p. 255; sermon dated November 
5, 1626. 

31 Cf. ante, p. 6. The dating of this series in the spring and summer 
of 1618 was originally made, and the evidence presented, in G. R. Potter's 
editing of the Sermon on Psalms 38.9, published by Stanford University 
Press in 1946. 

Introduction 15 

pression and despair that plague sincerely repentant souls, and for its 
wonderfully perceptive dealing with the thought that God sometimes 
does not at once relieve men's minds or take away temptation in re- 
sponse to their prayers and repentance. The other sermons in the 
series, however, have their interest also. No. 2 has some impressive 
and thoroughly characteristic consideration of bodily illness, its rela- 
tion to the microcosm, and the general relation o the body to the 
soul, that reminds a reader of Donne's later meditations on those 
topics in his Devotions. No. 3 includes some pages of interesting 
comment on the life and conduct of David himself, whom Donne of 
course considers the author of the Psalm. No. 4 has one passage that 
expands upon the theme of our close and inescapable involvement, as 
individuals, with humanity as a whole 32 a theme familiar to Amer- 
ican and British readers today because of the fact that Ernest Hem- 
ingway adopted for his well-known novel on the Spanish civil war 33 
Donne's later treatment of the theme in the seventeenth "Meditation" 
of the Devotions. There is also in this sermon an excellently clear 
interpretation of the now rather unpopular doctrine of "original sin." 34 
No. 5 contains a passage concerning the love of man and woman that 
is enlightening to any reader interested in Donne's thoughts on this 
subject during his later life: 

It is one of Saint Augustines definitions of sinne, Conversio ad crea- 
turam, that it is a turning, a withdrawing of man to the creature. And 
every such turning to the creature, let it be upon his side, to her whom he 
loves, let it be upwards, to honour that he affects, yet it is still down-ward, 
in respect of him, whom he was made by, and should direct himselfe 
to. ... And man may not decline, and every thing, except God himself, is 
inferiour to man, and so, it is a declination, a stooping in man, to apply 
himselfe to any Creature, till he meet that Creature in God; for there, it is 
above him; And so, as J&eauty and Riches, and Ffonour are beames that 
issue from God, and glasses that represent God to us, and ideas that 
return us into him, in our glorifying of him, by these helpes, so we may 
apply our selves to them; for, in this consideration, as they assist us in our 
way to God, they are above us, otherwise, to love them for themselves, is a 
declination, a stooping under a burden?* 

2 Pp. i2i 122 of the present volume. 

For Whom the Bell Tolls, published in 1940. 

Pp. 1 20 121 of the present volume. 
s P. 132 of the present volume. 

1 6 Introduction 

This Augustinian and Neoplatonic way of regarding human 
love occupied Donne's mind a good deal in his middle and later 
years; witness two of his Holy Sonnets the seventeenth, on Ann 
Donne's death/ 6 in which he beautifully expresses the idea that the 
love of his wife led him to seek God, and the third, which expresses 
repentance for his earlier sinful "turning to the creature": 

O might those sighes and teares returne againe 
Into my breast and eyes, which I have spent, 
That I might in this holy discontent 
Mourne with some fruit, as I have rnourn'd in vaine; 
In mine Idolatry what showres of raine 
Mine eyes did waste? what griefs my heart did rent? 
That sufferance was my sinne; now I repent; 
'Cause I did suffer I must suffer paine. . . . 

Number 6, which never appeared in print during the seventeenth 
century, is clearly a sermon of this series, but appears to be separated 
from Nos. 1-5 by one or mo-re sermons that have not come down 
to us : 

The whole psalme hath two parts, i a prayer and then Reasons of that 
prayer. The prayer hath 2, parts, i a deprecatory prayer in the i verse, and 
then a postulatory in the 2 last. And the reasons also are of 2 kinds, i. 
intrinsecall, arisinge from consideration of himselfe, 2. extrinsecall, in the 
behaviour and dispositions of others towards him. The reasons of the i 
sort determine in the 10 verse, which we have handled. But this we re- 
served to be handled after, because we are to observe some things out of 
the site and place of the verse, as well as out of the words. 37 

It is, as we have remarked before, one of the two most impressive 
sermons we have in the series. Since it exists in four manuscripts of 
Donne's lifetime, it was evidently well liked by many who heard it; 
and the question then naturally arises, Why was it not included in 
some one of the Folios ? The natural place for it would have been in 
Fifty Sermons; and we have given already our reasons for speculating 
that it may have been left out of that collection deliberately, since it 

a<J Since this sonnet has already been quoted in full in the Introduction to 
Vol. I of the present edition, p. 135, it would seem superfluous to repeat it 

m P. 144 of the present volume. 

Introduction 17 

advocates the practice o auricular confession. 38 For the same reason 
it may have been rejected from XXVI Sermons also in fact, there is 
at least a slight possibility that Donne's son at first included it in that 
1661 publication as No. 9 (since we know it was copied at least four 
times, it is quite likely to have appeared in some one of the scattered 
manuscripts that he collected for the third Folio printing of his 
father's sermons) and then at the last minute decided to delete it, 
dividing the long sermon originally numbered 10 into two sermons, 
and being careless enough to leave both remaining sermons numbered 
as 10, with no Sermon No. 9 at all left in the volcme. 30 No one of the 
series shows a more kindly and personal consideration for both the 
souls and the human feelings of the men under Donne's pastoral care. 
He assumes., affectionately, their Christian faith and concern for their 
own salvation: "If I mistake not the measure of thy conscience, thou 
wilt find an infinite comfort in this particular tracinge of the Holy 
Ghost, and his workinge in thy soule."* 

He sympathizes with the despondency of a repentant sinner not 
sure of his own salvation a feeling he certainly had had himself, 
many times and gives the congregation comfortable assurance, in 
terms closely related to their legal shop talk and with a touch of 
humor that could well have brought morbid minds into a saner and 
healthier state : 

Drowne that body of siiine "which thou hast built up in thee, drowne 
that world of sinne which thou hast created . . . man is Gods creature and 
the sinner is mans creature, spare thy world noe more then God spared 
his, -who drowned it with the floud, drowne thine too -with repentant 
teares. But when that worke is religiously done, miserere animce tu<z, be 
as mercifull to thy soule as he was to mankind, drowne it noe more, suffer 
it not to ly under the water of distrustfull diffidence, for soe thou mayst 
fall too lowe to be able to tugge up against the tide againe, soe thou mayst 
be swallowed in Cains whirlepoole, to thinke thy sinnes greater then can 
be forgiven. . . . When the child was dead, David arose from the ground 
and eate bread; when the sinne is dead by thy true repentance, rayse thy 
selfe from this sad dejection, and come and eate the bread of life, the body 
of thy Saviour for the scale of thy pardon. For there in this repentance 
and this scale, finem litibus imponis thou leaviest a fine upon thy sinnes, 

88 See Vol. I of the present edition, pp. 7172. 

30 See our description of XXVI Sermons, in Vol. I, p. 8. 

40 See p. 159 of the present volume. 

1 8 Introduction 

which cuts off and concludes all titles. And when God hath provided that 
thy sinnes shall rise noe more to thy condemnation at the last day, if thou 
rayse them up here to the vexation of thy conscience, thou art a litigious 
man to thine owne destruction/ 1 

The members of Lincoln's Inn were fortunate in having at this 
time such an understanding, humorous, and healthy minded Chris- 
tian minister. 

The series on Psalm 38 is interesting also for the particularly clear 
and explicit statements Donne makes of one of his common methods 
for preaching on a Scriptural text the consideration of the text from 
each of three different interpretations. This method is conventional 
enough; it is one of the common ways of interpreting Scripture from 
the Middle Ages and before, down to and past Donne's own time. 
Evidently, however, Donne felt a need of defining and explaining it 
in these sermons, perhaps for the instruction of young men, perhaps 
because he himself felt a need of clarifying his own point of view. He 
treats each text in three ways "literally," or "historically," as in this 
case a poem written by David and applicable to the man who wrote 
it; "morally," or "by application," as God's word, sent by the Holy 
Ghost through the medium of David for the moral instruction of 
mankind; and "typically," or "by figure," as looking forward to the 
life, passion, and example of Christ. In Sermon No. 2 he explains that 
by the first interpretation David is "the Patient" and is our example, 
by the second, the first Adam is the patient, and we in Adam, and 
in the third, Christ the second Adam is the patient, and is thus our 
physic. 42 In No. 3 he gives a clear, brief summary of the method: 
"First then, all these things are literally spoken of David; By applica- 
tion , of us; and by figure, of Christ. Historically, David; morally, we; 
Typically., Christ is the subject of this text," 43 

If this repetition and reemphasizing of the threefold method in 
interpreting Scripture can be considered a sign that Donne was clari- 
fying his own mind as well as the mincls of his congregation, it be- 
comes one of a number of very interesting indications in the sermons 
of this period both those preached at Lincoln's Inn, and sermons 

41 Pp. 155-156 of the present volume. 
4S P. 75 of the present volume. 
4fl P. 97 of the present volume. 

Introduction 19 

preached at other places as well that Donne was still making a de- 
liberate effort, both intellectually and emotionally, to achieve a full 
comprehension of his calling as a priest and his technique as a 
preacher. In the sermons included in Volume I of the present edition, 
he appears experimenting with different techniques of preaching it- 
self, different ways of reaching the minds and hearts of his hearers. 
In several sermons included in the present Volume II, he shows him- 
self to be deeply concerned with the calling itself, with the practical 
and the spiritual functions of a priest ministering to the needs of the 
souls under his care. 

This concern shows itself in the first sermon of the series on Psalm 
38, in at least two places. Early in the sermon, Donne in considering 
various Scriptural examples of men who- had "such an impatience in 
affliction, as brings us toward a murmuring at Gods proceedings, and 
almost to a calling of God to an account," cites among others Jere- 
miah; but in quoting and paraphrasing that prophet, Donne merges 
his own personal feelings so inextricably with those of Jeremiah that 
it would seem an unconscious identification on his part and the result 
of painful broodings over his difficulties as a priest: 

Jonas was angry because his Prophesie was not performed; because God 
would not second his Prophesie in the destruction of Nineveh. Jeremy 
was angry because his Prophesie was like to be performed; he preached 
heavy Doctrin, and therfore his Auditory hated him; Woe is me, my 
Mother, says he, that thou hast born me a man of strife, and a man of 
contention to the whole earth! I preach but the messages of God; (and 
vce mihi si non, wo be unto me if I preach not them) I preach but the 
sense of Gods indignation upon mine own soul, in a conscience of mine 
own sins, I impute nothing to another, that I confesse not of ray selfe, I 
call none of you to confession to me, I doe but confesse my self to God, 
and you, I rack no mans memory, what he did last year, last week, last 
night, I onely gather into my memory, and powr out m the presence of 
my God, and his Church, the sinfull history of mine own youth, and yet 
I am a contentious man, says Jeremy, a worm, and a burthen to every 
tender conscience, says he, and I strive with the whole earth, I am a bitter, 
and satyricall preacher; This is that that wearies mee, says hee, I have 
neither lent on usury, nor men have lent me on usury, yet, as though I 
were an oppressing lender, or a fraudulent borrower, every one of them 
doth curse me* 4 * 

' Pp. 5253 of the present volume. 

ao Introduction 

The passages printed in italics in the Folio are, to be sure, quoted 
from Jeremiah, except for the cry "vce mi hi si non" which comes from 
Paul's first Epistle to the Corinthians; but what appears to be Donne's 
paraphrase of Jeremiah's thoughts the statements that he imputes 
nothing to another that he confesses not of himself, and that he pours 
out to God the sinful history of his youth, these have nothing at all 
to do with Jeremiah the prophet, who certainly says nothing of the 
sort in his prophetic writings. Donne himself perhaps subconsciously 
influenced by his passing reference to St. Paul, who once called him- 
self the chief of sinners is imaginatively identifying himself with 
the prophet and justifying his own preaching against criticism, or 
potential criticism, that he was setting himself up as a judge over 
other people while a well-known sinner in his own youth. Later in 
the same sermon appears another remark that shows Donne's sensi- 
tiveness to criticism of a preacher: "Let a man be zealous, and fervent 
in reprehension of sin, and there flies out an arrow, that gives him the 
wound of a Puritan. Let a man be zealous of the house of God, and 
say any thing by way of moderation, for the repairing of the ruines 
of that house, and making up the differences of the Church of God, 
and there flies out an arrow, that gives him the wound of a Papist." 45 

Both those arrows that Donne speaks of here were arrows that he 
certainly had felt directed against himself, for his emphasis on sin, 
on the one hand, and for his occasionally expressed longing for a 
union among the different branches of the Christian Church, on the 
other (not to mention his joining in the campaign for replacing the 
"ruinous" old chapel with a new, which he is certainly alluding to 
also-, indirectly). 

To pass now from the sermons preached at Lincoln's Inn to other 
sermons included in the present volume: No. 7, described in XXVI 
Sermons as a "Lent-Sermon Preached at White-hall, February 12. 
1618'* (i.e., 1618/19), is particularly striking evidence of Donne's con- 
cern, at this point in his career, with the duties of a preacher and the 
difficulties he has to face in relation to his congregation; for it is 
directly and wholly on that subject. The text is Ezefyiel 33.32: "And 
lo, thou art unto them as a very lovely song, of one that hath a pleas- 
ant voice, and can play well on an instrument; for they hear thy 

w P. 58 of the present volume. 

Introduction 21 

words, but they do them not." The sermon does not, as a whole, im- 
press the reader as one of Donne's better discourses; the structure is 
occasionally awkward, and the style is at times so ambiguous in its 
grammatical structure that the editors of the present edition have 
wondered whether some of the flaws in style may come from careless 
copying the only text we have of the sermon is in the least carefully 
edited of the Folios, that of 1661. They are not obvious misprints or 
miscopyings, however, and hence cannot be emended. But, awkward 
as the sermon is in some respects, it is highly interesting as an expres- 
sion of Donne's ideas about preaching. 

The sermon begins with a familiar phrase from I Corinthians that 
must have kept ringing in Donne's mental ears through this period, 
for it became one of his favorite quotations, and is repeated in sermon 
after sermon, all through his career: "Vce si non" as he usually abbre- 
viates the quotation, "Woe is unto me, if I preach not the gospel!" 
Donne then divides his exposition of the text into two main parts: 
first, the requirements for a preacher or "prophet," that he may do his 
job acceptably to God; and second, the requirements for the congre- 
gation, that they may do theirs in relation to God and the preaching 
of God's Word. At least half the discourse is on the first of the two 
main points. A preacher must be tuba, a trumpet, sounding contin- 
ually, in season and out of season; sounding the alarm awakening 
the people to their sins; sounding the battle impelling people to fight 
against sin, and to wrestle with God for his mercy; sounding the 
"Parle" calling men to sue for peace with God; and sounding re- 
treat "a safe reposing of our souls in the merit, and in the wounds 
of our Saviour Christ Jesus." 40 Also a preacher must be musicum 
carmen, "a very lovely song." He must be eloquent and harmonious 
in his speaking. (This point is highly significant for the student of 
Donne who is concerned with the causes behind that sharp difference 
between the style of Donne's verse and that of his sermons.) 47 His 
sermons must be carefully meditated and prepared, and he must have 
"a pleasant voice," not so much literally as in the sense that his voice 
must sound always the pleasant message to the human heart of the 

40 P. 170 of the present volume. 

47 For a fuller description of Donne's manner of speaking see Vol. I of 
the present edition, "The Literary Value of Donne's Sermons," pp. 83-103. 

22 Introduction 

Scriptures and of the Holy Spirit. Finally, he must "play well on an 
instrument," that is, make his personal life correspond to his exhorta- 
tions to others, practice what he preaches. As he sums up the matter, 
"God, in his promise to that Nation, prophesied upon us, that which 
he hath abundantly performed, a Ministry, that should first be Trum- 
pets, and then Musick: Musick, in fitting a reverent manner, to re- 
ligious matter; and Musick, in fitting an instrument to the voyce, 
that is, their Lives to their Doctrine." 18 Donne then develops the second 
main part of his text, concerning the attitude of the congregation to 
the preacher; and in describing both the duties of congregations and 
the various sorts of negligence in these duties, he expresses what must 
have been at this time a set of problems over which he frequently 
meditated and brooded. 

Aside from the general interest of the whole sermon in relation to 
Donne's own mental development, two 1 passages have special interest 
in other ways. One has been frequently quoted, as an excellent early 
seventeenth-century expression of the ideas of a "vital scale" and of 
the principle of harmony in God's universe: 

God made this whole world in such an uniformity, such a correspond- 
ency, such a concinnity o parts, as that it was an Instrument, perfectly in 
tune: we may say, the trebles, the highest strings were disordered first; the 
best understandings, Angels and Men, put this instrument out of tune. 
God rectified all again, by putting in a new string, semen mulieris, the 
seed of the woman, the Messias . . . 40 

The other passage shows an emphasis unusual for the early seven- 
teenth century (though not, to be sure, unique) 50 on the literary 
qualities of Scripture: 

Religion is a serious thing, but not a sullen; Religious preaching is a 
grave exercise, but not a sordid, not a barbarous, not a negligent. There 
are not so eloquent books in the world, as the Scriptures: Accept those 
names of Tropes and Figures, which the Grammarians and Rhetoricians 
put upon us, and we may be bold to say, that in all their Authors, Greek 
and Latin, we cannot finde so high, and so lively examples, of those 
Tropes, and those Figures, as we may in the Scriptures: whatsoever hath 
justly delighted any man in any mans writings, is exceeded in the 

4H P. 173 of the present volume. 
40 P. 170 of the present volume. 
00 See, for instance, Sidney's Defense of Poesy. 

Introduction 23 

Scriptures. The style of the Scriptures is a diligent, and an artificial style; 
and a great part thereof in a musical, in a metrical, in a measured com- 
position, in verse. 51 

Sermon No. 8 was preached, in all probability, a little more than a 
week later than No. 7, before the Countess of Montgomery, and in 
the chapel that formed part of the Earl of Montgomery's apartments 
at or near Whitehall. The only date given for the sermon, in any of 
its several printed and manuscript texts, 52 is the impossible one that 
appears in Fifty Sermons, "Preached February 21, 1611"; impossible 
since Donne did not take orders until 1615. The clue to the correct 
date is in the fact that two of the manuscripts, the Merton and the 
Dobell, prefix to the sermon a dedicatory letter to the Countess. 53 In 
this letter Donne writes of his "going out of the kingdome, and per- 
chance out of the World/' and says that her Ladyship had been 
pleased to hear the sermon before he wrote it out for her at her "com- 
mandment." Plentiful evidence exists, in Donne's letters, in his 
"Hymn to Christ," and in the Sermon of Valediction (No, n of the 
present volume), that Donne had many apprehensions of death when 
contemplating his projected trip to the Continent with Doncaster. He 
presented a copy of the sermon to the Countess, then, at some time in 

G1 Pp. 170171 of the present volume. 

52 See the Textual Notes to this sermon, pp. 415 ff. of the present 
volume; also the Introductions "On the Manuscripts" and "On the Text," 
in Vol. I. 

58 We follow M and Dob in prefixing the letter to the sermon; see 
pp. 179 ff. of the present volume. The letter was printed in Letters to 
Several! Persons of Honour (1651), and by Gosse in his Life and Letters 
of John Donne, II, 12:2. Gosse had, however, for some reason unknown 
to us, the date of 1623 in mind for the sermon and hence did not use the 
clear internal evidence in the letter to fix the date of the sermon. His foot- 
note reads: "The sermon referred to was on St. Matthew xxi.44, and was 
probably identical with the discourse printed, as preached on the 2ist 
Feb. 1623, in the folio of 1649." 

The arguments for our dating of this sermon were first presented by 
G. R. Potter in an article, "Hitherto Undescribed Manuscript Versions of 
Three Sermons by Donne," Journal of English and Germanic Philology, 

XLIV (1945), 31-32. 

Donne's friendship with Susan, the first Countess of Montgomery, is 
described fully by Gosse in his Life and Letters of John Donne. 



X747; showing the 

Cock-pit." T/elette-G ' "F -? et 

apartments in !68o: the Duke' of All, T 

"Captain Cook." Photographed by t he P Tf ' ^"o^ f d ' and 

Museum. S P y the Photo graph lc Service of the British 

century as "the 
occu P ants of certain 

f d ' 

Introduction 25 

the spring of 1619. On several occasions Donne wrote out a sermon 
at the request of different persons, and always not long after the 
sermon was preached. 04 The date of the sermon must be, then, some- 
time in the spring of 1619; and the most probable conclusion is 
that the date in Fifty Sermons is merely the result of a misprint of 
"i" for "8"; that is, that the correct date is February 21, 1618/19. 

The place where Donne preached it is most fortunately given in 
the Merton manuscript at the end of that transcript of the sermon: 
"Finis of a Sermon of doctor Donns preach'd at y c Cockpit." The 
location is not as strange as it may appear at first sight. "The Cock- 
pit" was the name given to a group of apartments adjacent to White- 
hall, which either was on the site of a building erected by Henry VIII 
for cockfighting (his favorite sport) or was some adaptation of that 
earlier building. That the apartments included a chapel can be sur- 
mised from the fact that when Oliver Cromwell later occupied the 
apartments he often had a famous organist play before him there. 
Considering that the Earl of Montgomery lived in these apartments 
for many years, dying in them early in 1650, and that he was cer- 
tainly residing in London during the spring of 1619, the end note in 
M becomes entirely understandable and believable. 55 

Donne's discourse preached before the Countess, on a severe, even 
a terrible, text is a superb example of the type of sermon often called 
"metaphysical," in its ingenious yet pertinent and extraordinarily sug- 
gestive elaborations and interpretations of Scripture. It is a sort of 
sermon to which a twentieth-century reader is not accustomed, and 
for that reason will probably not be among those of Donne's sermons 
that are most frequently read and loved today. It must, however, have 
pleased greatly and impressed deeply those who heard him preach it; 

64 Cf. Gosse, op. dt. r II, 1 60, 163, 221, 232, 247; also Keynes's Bibliog- 
raphy, edition of 1932, items 12, 15, 16, 19, 21, 23. Item 21 is only an 
apparent exception, since "24 Feb., 1625" is, by modern reckoning, 1626. 

55 Cf . B.N.B., the biography of Philip Herbert, Earl of Pembroke and 
Montgomery; John Timbs, Curiosities of London, etc. (London, 1858), 
p. 835; C, Whitaker- Wilson, Whitehall Palace (London, 1934), pp. 53- 
54; Edward Walford, Old and New London (London, Paris, New York, 
and Melbourne, n.d.), Vol. Ill, p. 370; J. Henage Jesse, Literary and His- 
torical Memorials of London (London, 1847), Vol. II, pp. 195196, 228 
229; etc. 

26 Introduction 

and for good reasons. It is packed with unusual and yet pertinent 
comparisons and illustrations, from history, and from everyday life; 
especially with witty and highly individual applications to human 
morality and human experience, not only of the text itself but of 
many other passages from Scripture. Again and again Donne uses 
the device of paradox to bring out a point. And with all its ingenuity, 
the sermon is not crabbed or trivial, but rises to great eloquence 
often in the long, arboriform sentences that are so characteristic of 
Donne's sermon style at its best and deals essentially with the 
familiar and universal orthodox Christian doctrines of damnation 
and salvation; making those doctrines memorable (and at least to 
his seventeenth-century hearers and readers, palatable as well) by the 
flashing brilliance of his exposition and by the vividness and wit of 
his analogies and specific interpretations. A single illustration is 
enough for this Introduction the whole sermon is full of passages 
just as pertinent and striking. In commenting on the word from his 
text, "Cadere, to fall," Donne says: 

... he falls as a piece of money falls into a river; we heare it fall, and we 
see it sink, and by and by we see it deeper, and at last we see it not at all: 
So no man falleth at first into any sinne, but he heares his own fall. There 
is a tendernesse in every Conscience at the beginning, at the entrance into 
a sinne, and he discerneth a while the degrees of sinking too: but at last 
he is out of his owne sight, till he meete this stone; (this stone is Christ) 
that is, till he meete some hard reprehension, some hard passage of a 
Sermon, some hard judgement in a Prophet, some crossc in the World, 
some thing from the mouth, or some thing from the hand of God, that 
breaks him: He falls upon the stone and is broken. 

Holy Week and Easter of the year 1619 came at a time of sorrow 
and anxiety throughout the kingdom, and especially in London. 
There was sorrow because of Queen Anne's death, which came early 
in March. There was anxiety in London from the prevalence of 
smallpox in that city throughout the winter and spring. 37 Then there 
was sudden and more acute anxiety throughout the kingdom for the 
health of King James, who* later in March was seized so severely with 
an attack of the stone that he was for a short time thought to be in 

00 P. 191 of the present volume. 

fi7 See Chamberlain's correspondence through the late months of 1618 
and the earlier months of 1619. 

Introduction 27 

imminent danger of death, and "most of the court Lords" hurried to 
Newmarket to attend him in that extremity. 58 Donne was moved by 
these events, particularly by the danger in which he conceived his 
royal master to be, as well as by the normal considerations of Holy 
Week, when he preached Sermon No. 9 of this present volume, "To 
the Lords upon Easter-Day, at the Communion, the King being then 
dangerously sick at New-Market." 

He chose as his text Psalms 89.48, "What man is he that liveth, and 
shall not see death?" It is the first, among the extant sermons, of 
those discourses upon death that have so much impressed later readers 
as to bring many of them (wrongly) to consider death as Donne's 
favorite topic for sermons. It is not his most impressive sermon on 
this subject, nor the most impressive sermon among those of this 
period in his career. Nevertheless, it is highly interesting in a number 
of respects, and is a particularly clear, simply expressed discourse. Its 
construction is neat, almost though not quite to- the point of being 
artificially ingenious. The plan is not like that of the sermons on 
Psalm 38, a threefold interpretation of the same text; instead, Donne 
adds to the text of the sermon itself two other brief Scriptural pas- 
sages closely allied to it, and then proceeds from the first to the second 
and third of the three texts: from "There is no man that lives, and 
shall not see death" to "It is like enough, that there are some men 
that live, and shall not see death," and finally to "We shall finde a 
man that lives, and shall not see death, our Lord, and Saviour Christ 
Jesus." The sermon contains a number of ideas and analogies that 
Donne either had developed or was to develop elsewhere more 
potently. For example (p. 199), we see man's life and death com- 
pared with a "flat Map," an analogy that is most familiar to Donne's 
readers from his later Hymne to God my God, in my sicfynesse 

As West and East 

In all flatt Maps (and I am one) are one, 
So death doth touch the Resurrection. 

A little later in the sermon, 60 the statement of the belief that the 
soul is immortal only by preservation, not by nature, recalls, to a 

58 John Chamberlain's letter to Dudley Carleton dated March 27, 1619. 
50 P. 20 1 of the present volume. 

2,8 Introduction 

reader of Donne's poetry, one o his verse letters to the Countess of 


Let the minds thoughts be hut transplanted so, 

Into the body, and bastardly they grow. 
What hate could hurt our bodies like our love? 
\Vee (but no forraine tyrants could) remove 
These not ingrav'd, but inborne dignities, 
Caskets of soules; Temples, and Palaces: 
For, bodies shall from death redeemed bee, 
Soules but preserved, not naturally free. 

A sentence (pp. 202 f.) expresses an idea that Donne developed 
into far more beautiful form in a later sermon. In the present sermon 
it appears as follows: "As we could not be cloathed at first, in 
Paradise, till some Creatures were dead, (for we were cloathed in 
beasts skins) so we cannot be cloathed in Heaven, but in his garment 
who dyed for us." 

A sermon of 1622, on / Corinthians 15.26, applies this analogy 
more simply, but with a haunting beauty that makes the passage 
unforgettable: "As soon as we were clothed by God, our very apparell 
was an Embleme of death. In the skins of dead beasts, he covered the 
skins of dying men." 

Two ideas in the earlier sermon are the embryos of ideas developed 
much more at length and more eloquently in his last sermon. Deaths 
DuelL One he takes from Seneca: "Wee have scene Mortem infantice, 
pueritiam, The death of infancy in youth; and Pueritice, adoles- 
centiam, and the death of youth in our middle age; And at last we 
shall see Mortem senectutis, mortem ipsam, the death of age in death 
it selfe." 01 

Another, he used in Deaths Duell as an analogy upon which to 
build the structure of his whole discourse; in the present sermon it 
appears merely as an unimportant and briefly suggested comparison : 
"...nothing becomes a Christian better then sobriety; to make a 
true difference betweene problematicall, and dogmaticall points, be- 
tween upper buildings, and foundations, betweene collateral! doc- 
trines, and Doctrines in the right line . . ," ofl 

00 LXXX Sermons, No. 15; p. 147. 

01 P. 202: of the present volume. 

02 Pp. 203-204 of the present volume. 

Introduction 29 

It is particularly interesting to compare this application of the 
analogy o a building with the first paragraph of Deaths Duell: 
"Buildings stand by the benefit of their foundations that susteine and 
support them, and of their butteresses that comprehend and embrace 
them, and of their contignations that knit and unite them"; etc. 

Much in this first of Donne's sermons on death is, then, either an 
echo of thoughts he had expressed earlier or an early appearance of 
thoughts he developed more powerfully later. At least once, how- 
ever, he rose to a greater height of eloquence than in most parts of 
it, and in describing one kind of "death," the "death of rapture, and 
of extasie," achieved expression that is in itself a kind of rapture, 
with a musical harmony in the sound of the words that reveals a 
great poet speaking, with a sort of music that he strangely avoided 
in his own verses : "The contemplation of God, and heaven, is a kinde 
of buriall, and Sepulchre, and rest of the soule; and in this death of 
rapture, and extasie, in this death of the Contemplation of my interest 
in my Saviour, I shall finde my self, and all my sins enterred, and 
entombed in his wounds, and like a Lily in Paradise, out of red 
earth, I shall see my soule rise out of his blade, in a candor, and in 
an innocence, contracted there, acceptable in the sight of his Father." 03 

Sermon No. 10 we cannot date precisely; but we have placed it 
among the sermons of 1619, and before the Sermon of Valediction, 
because it seems probable that it was preached before Donne's de- 
parture for the Continent with Doncaster, and might have been as 
late as the spring of that year, though not impossibly earlier, say in 
the spring or summer of 1618. Its heading in Fifty Sermons, 
"Preached at Lincolns Inne, preparing them to< build their Chappell," 
is clearly indicative of its contents. The heading might well suggest 
a tentative speculation that the sermon was preached on the occasion 
when Donne laid the cornerstone of the new building; for we know 
that he did preside at that occasion, 6 * and presumably made an ad- 
dress. The beginning of the sermon itself, however, makes such a 

453 Pp. 210-211 o the present volume. 

C ' A Donne himself states the fact, both in the sermon he later preached at 
the dedication of the chapel and in an inscription he placed on the initial 
flyleaf of the set of books he gave the Society of Lincoln's Inn (cf. ante, 
pp. 2-3). 

30 Introduction 

supposition more than doubtful, as does also the fact that no reference 
is made in it to the laying of the first stone. 

The text, Genesis 28.16 and 17, is part of the account of Jacob's 
vision on his way to Haran, and his setting up of the stone pillar at 
Bethel. The application of the text to the building of a church is 
clear from the first sentences of the sermon: "In these verses Jacob 
is a Surveyor; he considers a fit place for the house of God; and in 
the very next verse, he is a Builder f he erects Bethel, the house of God 
it selfe. All was but a drowsinesse, but a sleep, till he came to this 
Consideration; as soon as he awoke, he took knowledge of a fit 
place; as soon as he found the place, he went about the work. But 
to that we shall not come yet." 

There was a good deal of preliminary questioning and discussion 
of the best site for the projected new chapel at Lincoln's Inn; and the 
final decision to place the structure on the spot where it now stands 
seems not to have been made before November 19, 1618, when, say 
the Blac/^ Boo%s 9 "The placinge of the Chappell in the East Court, 
and the moduli and forme thereof," were "wholie referred to the 
consideracion of the Committees of the Chappell." Donne's reference 
to Jacob's taking knowledge of a fit place, and then going about the 
work, assumes interesting significance in the light of these facts. What 
he meant by his remark, "But to that we shall not come yet," is not 
too< certain, for it might conceivably imply that the building of the 
chapel was to come later, or that a sermon on building it was to 
follow the present sermon. The latter supposition seems more prob- 
able; but if there was such a second sermon, no copy of it is known 
to exist* 

Donne's discourse might well serve as a model in some respects for 
present-day appeals from the pulpit on behalf of a financial campaign. 
It is throughout relevant to such a campaign; but Donne has the good 
taste and insight not to descend from his proper position as a preacher 
of God's Word in order to plead for money from his congregation. 
He exhorts them to charity, but charity in the sense of affectionate 
help to our fellow men. He speaks beautifully of the necessity for a 
place to worship God; yet he emphasizes not material buildings but 
the necessity of sanctifying any place especially within our own 
souls for the fit worship of our Creator. He expounds the nature of 

Introduction 3 1 

the Church; but of the Church of God, not a material church build- 
ing. The congregation at Lincoln's Inn must have been both mildly 
surprised and pleasantly moved by their preacher's refusal to over- 
emphasize the obvious material needs, by his decision to prepare their 
minds and hearts to use their projected new chapel rightly, rather 
than merely to appeal for funds; and it seems quite probable that 
Donne's method of preparing them was more effective., even finan- 
cially, than the more usual sort of appeal would have been. 

A Sermon of Valediction at my going into Germany, No. n of the 
present volume, preached April 18, 1619, on the text of Ecclesiastes 
12. i, presents several points of special interest. It was Donne's solemn 
farewell to the Benchers of Lincoln's Inn before he started as chaplain 
to the embassy which King James dispatched to the Continent of 
Europe in the hope of averting a war between Catholics and Protes- 
tants over the succession to> the throne of Bohemia. The troubles 
which were to lead to the Thirty Years' War had already begun. 
Ferdinand of Styria, the Catholic heir to the throne, was disliked by 
the Protestant Bohemians, who invited the Elector Palatine, Frederick 
V, to become their king. Frederick was son-in-law to King James, 
having married James's only daughter, the Princess Elizabeth, in 
February, 1613. 

Donne prepared for the journey with many apprehensions that he 
might never return. In a letter which he wrote to Sir Henry Goodyer 
he remarked: "We are within fourteen days of our time for going. 
I leave a scattered flock of wretched children, and I carry an infirme 
and valetudinary body, and I goe into the mouth of such adversaries, 
as I cannot blame for hating me, the Jesuits, and yet I go." 6 " He gave 
voice to these fears at the close of the present sermon, where he 
asked the congregation for their prayers "that I, (if I may be of use 
for his glory, and your edification in this place) may be restored to 
you again," and he continues: "That if I never meet you again till 
we have all passed the gate of death, yet in the gates of heaven, I may 
meet you all . . ." It was not that Donne feared death itself, for often 
he had moods in which he desired it, but he did not wish to die 
abroad, among strange faces, and he wished, moreover, to live a while 
longer in order to bring up his motherless children. 

^Letters (1651), p. 174. 

32 Introduction 

There is a striking resemblance between the last page of this 
sermon and Donne's Hymne to Christ, at the Authors last going 
into Germany: 

In what torne ship soever I embarke, 
That ship shall be my embieme of thy Arke; 
What sea soever swallow mee, that flood 
Shall be to mee an embieme o thy blood; 
Though thou with clouds of anger do disguise 
Thy face; yet through that maske I know those eyes, 
Which, though they turne away sometimes, 
They never will despise. 

I sacrifice this Hand unto thee, 

And all whom I lov'd there, and who lov'd mee; 

When I have put our seas twixt them and mee, 

Put thou thy sea betwixt my sinnes and thee. 

As the trees sap doth seeke the root below 

In winter, in my winter now I goe, 

Where none but thee, th'Eternall root 
Of true Love I may know. . . 

Scale then this bill of my Divorce to All, 
On whom those fainter beames of love did fall; 
Marry those loves, which in youth scattered bee 
On Fame, Wit, Flopes (false mistresses) to thee. 
Churches are best for Prayer, that have least light: 
To see God only, I goe out of sight: 
And to scape stormy dayes, I chuse 
An Everlasting night. 00 

There are also less obvious links between the sermon and those 
earlier poems, some of which had been more notable for profanity 
than for piety. One such link may be found between the lurid picture 
of the sinner's death and Donne's early verse letter, written in 1597, 
on The Storme. In the poem. Donne had described the terrific thun- 
derstorm which forced the Earl of Essex, with Donne and Wotton 
among the gentlemen-adventurers in his fleet, to put back to 
Plymouth after setting out on his voyage to the Azores. Writing of 
the dense blackness of the sky, Donne had said "Lightning was all 
our light," and he had gone on to compare the seasick voyagers 

00 Grierson, Poems, I, 352353. 

Introduction 33 

peeping from their cabins to souls rising at the Day o Judgment. 
More than twenty years later, Donne, preparing for another voyage, 
this time as a divine and not as a reckless young gallant, brought 
together darkness and lightning and judgment in almost the same 
words. "He hath noe light but lightning," he said of the sinner hur- 
ried out of the world, and went on to speak of "a sodaine flash of 
horror" as the soul is "translated into that fire which hath noe light." 
Essentially Donne's imagination remains the same in both poem and 

That A Sermon of Valediction made an immediate impression on 
its hearers is evident from the fact that more manuscript copies of it 
have been preserved than of any other sermon. The manuscript 
copies, none of which is in Donne's autograph, differ in many minor 
points among themselves, but these are of very little consequence 
(being mostly scribal errors) as compared with the wide differences 
between the manuscripts on one side and the Folio text on the other. 
The differences begin in the first sentence, and are found right 
through the sermon up to- the very last clause, where the manuscripts 
contain four words which are not found in the Folio. We have here 
no slight alterations such as are found in the sermons on Psalms 
144.15, Hosea 2.19, or John 5.22, but a complete revision of the text. 
There can be no doubt that the version preserved in the manuscripts 
is the earlier form and represents the sermon substantially as Donne 
delivered it. The Lothian transcript, which is certainly derived from 
Donne's original through several intervening MSS, is dated "Aug: 
19. 1624," whereas the Folio text, published in the XXVI Sermons 
of 1661, represents a carefully thought-out revision, made by Donne 
at some time after he returned from the Continent, perhaps with a 
view to immediate publication, or perhaps in 1625 at the time of the 
plague epidemic when he revised a large number of his sermons. 

The phrasing of the manuscript version is more vivid and dramatic 
in a number of places. We have already quoted, in another connec- 
tion, 67 a passage from this earlier version that shows Donne's char- 
acteristic personal humility when addressing his Lincoln's Inn asso- 
ciates, "When I consider my infirmities (I know I might justly lay a 
heavier name upon them) I know I am in his other quorum, quorum 

07 Ante, p. 10. 

34 Introduction 

ego maximus, sent to save sinners of whom I am the chiefest." Such 
an expression of penitence was suitable for Lincoln's Inn., where the 
Benchers had known Donne in his wild and reckless youth, but when 
he revised the passage for publication, he omitted the words in 
parentheses and toned the passage down into a more general acknowl- 
edgment of human infirmity. Again, when Donne approached the 
Calvinistic doctrine of predestination to hell-fire, he cried out, accord- 
ing to the manuscripts : "God did not make that fire for us, but much 
less did he make us for that fire; make us to damne us, God forbid." 
This is less forcible in the revised form : "God did not make the fire 
for us; but much less did he make us for that fire; that is, make us to 
damn us." Finally, the manuscript version of the closing words of the 
sermon runs: "It is the kingdome where we shall end, and yet begin 
but then, . . . where we shall live and never die, where we shall meet 
and never part, but here we must." These last four words, so weighty 
and impressive in Donne's actual leave-taking, were omitted when he 
revised the sermon for publication. 

There are, however, a much larger number of passages in which 
the revised text is superior to< that found in the manuscripts. Donne 
exercised his critical faculties to the full in pruning the sermon of 
many of its original digressions, and in tightening up the sentences, 
omitting rhetorical repetitions, and so* making the main argument 
clearer. Here and there, with exquisite art he adjusted the rhythm of 
the sentences. Thus in the manuscripts we find the phrase "in the 
Fall, about September." In the revised draft we read "at the fall of 
the leaf, in the end of the year" a sentence which by its rhythm 
betrays to us Donne the poet brooding over and remodeling the work 
of Donne the preacher. 

We have decided to print the manuscript version at the end of this 
volume, while keeping the Folio version in the body of the work on 
pp. 235249. Any scholar who* cares to compare the two versions 
sentence by sentence will be surprised to find how often Donne has 
converted the loose shambling sentences of the earlier draft into well- 
knit vigorous sentences by striking out such padding as "It is often 
and well said" and by rewriting whole clauses. 08 

08 Fuller examples of this rewriting are quoted by E. M. Simpson in 
Donne's Sermon of Valediction (Nonesuch Press, 1932), from which 
much of the foregoing criticism has been quoted or summarized. 

Introduction 35 

A Sermon of Valediction has several links in thought with the 
sermon which Donne preached at Whitehall on St. Paul's words, 
"Christ Jesus came into the world to save sinners, o whom I am 
the chiefest," already noted as recurring in Donne's peroration of 
the Lincoln's Inn sermon. One of the most striking is the repetition 
and enlargement of the allegorical interpretation of the Six Days of 
Creation. In the Whitehall sermon this is briefly expressed: 

In this first creation thus presented there is a shadow, a representation 
of our second Creation, our Regeneration in Christ, and of the saving 
knowledge of God; . . . for i we consider him in his first word, ... as he 
spoke from the beginning in the Old Testament, from thence we can not 
only see, but feel and apply a Dixit, fiat lux, that God hath said, let there be 
light; . . . And there we may find a -fiat firmamentum, that there is a kind of 
firmament produced in us, a knowledge of a difference between Heaven 
and Earth; ... So also may we find a congregentur aqucs, that God hath 
said, ILet there be a sea, a gathering, a confluence of all such means as are 
necessary for the attaining of salvation; that is, that God from the begin- 
ning settled and established a Church, in -which he was alwayes carefull 
to minister to man means of eternall happiness: The Church is that Sea, 
and into that Sea we launched [in] the water of Baptism. 09 

This is expanded into- a lengthy digression of several pages in the 
manuscript version of A Sermon of Valediction, and although it is 
compressed in the Folio text, it still occupies a somewhat dispropor- 
tionate amount of space in comparison with the main argument of 
the sermon. 70 It looks as if Donne, when composing this Lincoln's 
Inn Sermon, was still influenced by the reading which he had done 
for the Whitehall one, and as if he decided that in this discourse on 
Remember now thy Creator in the days of thy youth he might 
profitably develop at length the analogy between the first material 
Creation and the seco-nd spiritual one which he had sketched so 
briefly in the earlier sermon. 

In spite of its personal interest, however, the sermon is by no 
means one of Donne's best. He was too tired and harassed to reach 
the heights to- which he was later to ascend. Fortunately his fears for 
the journey were not realized, and his health improved during the 
slow and stately progress which the embassy made as it visited 

00 Vol. I, pp. 289-290. 

70 Pp. 240-243 and pp. 379384 in the present volume. 

36 Introduction 

Brussels, Cologne, Frankfort, Heidelberg, Munich, Vienna, and other 

Donne's appointment to Don caster's entourage was, as Gosse long 
ago pointed out, probably meant by both the King and Doncaster as 
a means by which Donne could have a vacation from his regular 
duties and could recover his health and spirits. Certainly he seems to 
have enjoyed himself far more than he expected when he looked 
toward the journey apprehensively in the months preceding his 
departure. From these months that he spent away from England, we 
have three sermons only two as they were originally preached, since 
the sermons on Matthew 4.1820 were, according to the heading in 
the 1640 Folio, preached as a single discourse. Of the three sermons, 
Nos. 12, 13, and 14 in the present volume, only the last is of much 
interest to a reader looking for Donne's best eloquence; and even 
that last is not outstandingly impressive. Whether because he was in 
a vacation mood and did not muster his full energy, or because he 
was in unfamiliar surroundings and among foreign people and thus 
felt hampered, Donne was not at his best. It is somewhat surprising 
that he did not rise more eloquently to such occasions as called forth 
these sermons, for the first of them is stated to have been preached 
before Elizabeth, James Fs daughter, who was regarded with affection 
by all Englishmen and for whose wedding with Frederick the Elec- 
tor Palatine Donne had written an epithalamium, and the other, 
preached at The Hague, was rewarded by a medal that Donne treas- 
ured all his life, and must have been in response to an invitation that 
he felt as an honor. 

No. 12, as it appears in XXVI Sermons (our sole source for its 
text), has a puzzling heading: "Two Sermons, to the Prince and 
Princess Palatine, the Lady Elizabeth at Heydelberg, when I was 
commanded by the King to wait upon my L. of Doncaster in his 
Embassage to Germany. First Sermon as tve went out, June 16. 1619." 

No second sermon to the Prince and Princess appears, in XXVI 
Sermons or in any other printed or manuscript source. No reference 
to this particular occasion or to the Prince and Princess appears in 
the semion itself. Furthermore, the text is, as Donne remarks in the 
second sentence of the sermon, one appropriated by the Church "to 
the celebration of the Advent, before the Feast of the Birth of our 

Introduction 37 

Saviour." These considerations lead a reader to wonder whether the 
heading may be wrongly placed before the particular sermon such 
a misplacing is certainly possible in the carelessly collected and edited 
Folio of 1 66 1. Nevertheless, no clear evidence makes it necessary to 
assume that the heading is wrong. The "I" and "we" indicate that 
Donne himself wrote the heading. He might quite possibly have 
preached to his royal auditors without addressing them or referring 
to them, directly. Also-, though the text is suitable to Advent Sunday, 
Donne's exposition of it makes (except for the comment just cited 
regarding its usual appropriation by the Church) no direct applica- 
tion of it to any particular season of the year. Therefore, since the 
burden of proof rests on any editor who believes the heading to be 
wrongly placed, and since the present editors have no such proof and 
have no suggestion as to any other more probable date or occasion, 
the heading and sermon are in our edition accepted as they stand, 
though with some misgivings. 71 

This discourse, on Romans 13.11, is a contrived rather than an 
inspired sermon; rather heavily ecclesiastical, in its elaboration of the 
respects in which Christians are nearer to salvation than the heathen 
or the Jews, and more ingenious than perceptive in the occasional 
analogies inserted for the purpose of making its main ideas interest- 
ing; analogies such as that of a man's looking at a house rather than 
living in it, or that of the superior virtues of a panacea including 
hundreds of ingredients over any one drug, or that of the necessity for 
the body to digest and assimilate its food as well as for the hand to 
reach for it. 72 One analogy only has any sharp appeal to the feelings; 
that is the unusual and characteristically Donnean description, late in 
the sermon, of our approach to< death : "As he that travails weary, and 
late towards a great City, is glad when he comes to a place of execu- 
tion, becaus he knows that is neer the town ; so when thou comest to 
the gate of death, be glad of that, for it is but one step from that to 
thy Jerusalem" 

71 The possibility that the second sermon to the Prince and Princess 
might be the one omitted from the contents of F 26 seems to us very 
slight indeed, for the present sermon is No. 20 in that Folio, and the 
number of the missing sermon, was evidently 9. 

73 Pp. 253, 256, 263 in the present volume. 

78 P. 266 in the present volume. 

38 Introduction 

Another brief reference to "spirits in us, which unite body and 
soul," 74 reminds a reader of a passage in Donne's great poem, The 

Extasic A 1 1 1 1 i * 

As our blood labours to beget 

Spirits, as like soules as it can, 
Because such fingers need to knit 

That subtile knot, which makes us man: 
So must pure lovers soules descend 

T'affections, and to faculties, 
Which sense may reach and apprehend, 

Else a great Prince in prison lies. 

But Donne the poet did not in this sermon very notably inspire 
Donne the preacher. 

Sermons Nos. 13 and 14 are unusual because of the explicit and 
obviously autobiographical statement in the heading for No. 13, a 
heading that can be trusted since it appears in LXXX Sermons, the 
best and most authoritative of the Folios : "At the Haghe Decemb. 19. 
1619. I Preached upon this Text. Since in my sicknesse at Abrey- 
hatche in Essex, 1630, revising my short notes of that Sermon, I 
digested them into these two." 

The two sermons in LXXX Sermons are, then, at least in part the 
product of Donne's later mind in 1630 rather than of his earlier 
preaching in 1619. Since we have no other text, we have no means of 
determining what in them is. revision and expansion and what the 
words that Donne actually preached. Such a heading as that for No. 
13 may quite properly raise in a student's mind the further question, 
whether there may be other sermons, not explicitly stated to be ex- 
pansions and revisions, that are really as much so* as this. There is, of 
course, no evidence to disprove the supposition that there may be 
such; but it remains, nevertheless, very dubious. Of the considerable 
number of sermons for which we have earlier manuscripts and also 
the final form as printed in one of the Folios, only one, the Sermon 
of Valediction, shows evidence of a complete and thoroughgoing re- 
vision; the others showing slight changes here and there, but being 
essentially the same sermons in the Folio that we have in the manu- 
scripts* Probably such a process as that which produced the present 
two sermons was rare enough in Donne's practice, so that he felt it 

7 * P. 2,62, in the present volume. 

Introduction 39 

necessary to comment on the matter in the heading that he attached 
when preparing the sermons for possible publication. 

Sermons Nos. 13 and 14 are, as they stand, quite uneven in quality. 
No. 13 has some interest for its careful and intelligent analysis of the 
text, according to the literal or historical interpretation its explana- 
tion of the facts regarding Andrew's and Peter's coming to Christ, 
of the nature and geographical position of the "Sea" of Galilee, of the 
particular sort of fishermen the two* disciples were, and the contrast 
between their experience and that of other disciples and apostles. 
There is one interesting paragraph, also-, that is a particularly clear 
expression of Donne's views regarding the Universal Catholic 
Church: "The Church loves the name of Catholique; and it is a 
glorious, and an harmonious name; Love thou those things wherein 
she is Catholique, and wherein she is harmonious, that is, Quod 
ubique, quod semper, Those universall, and fundamentall doctrines, 
which in all Christian ages, and in all Christian Churches, have beeiie 
agreed by all to be necessary to salvation; and then thoii art a true 
Catholique.' 575 

Otherwise, this first of the two sermons on Matthew 4.1820 (the 
first part, perhaps, of the sermon Donne originally preached at The 
Hague) has little spark in it, little appeal to a reader's deeper feelings. 

Sermon No. 14 is a good deal more interesting than No. 13. Its long 
exposition of the sin of pride is most impressive; and its comparison 
of the world to a sea and the gospel to a net is well and penetratingly 
developed. Yet it still lacks the quality of Donne at his best, the 
creative brilliance with which he often interprets Scripture. For the 
most part, a reader can foresee pretty well beforehand how Donne 
will interpret a passage; if he surprises, it is not to a sense that a new 
and illuminating significance is being given to a familiar Scriptural 
saying, but rather to a sense that the preacher is quibbling, and losing 
his contact with the essentials. 

Sermons Nos. 15 and 16 were preached the same day, January 30, 
1619/20, one in the morning and the other in the evening, and are 
both on texts from the Gospel according to St. John. They are inter- 
esting for a number of reasons. 

First, they give us evidence of one certain and another probable 

75 P. 280 of the present volume. 

40 Introduction 

series of sermons that Donne preached at Lincoln's Inn and that do 
not (except for these two sermons themselves) survive to us. In the 
first sentences of his evening sermon on John 8.15, Donne speaks of 
these two series: 

The Rivers of Paradise did not all run one way, and yet they flow'd 
from one head; the sentences of the Scripture flow all from one head, 
from the holy Ghost, and yet they seem to present divers senses, and to 
admit divers interpretations; In such an appearance doth this Text differ 
from that which I handled in the forenoon, and as heretofore I found it a 
usef ull and acceptable labour, to employ our Evening exercises, upon the 
vindicating of some such places of Scripture, as our adversaries of the 
Roman Church had detorted in some point of controversie between them 
and us, and restoring those places to their true sense, (which course I held 
constandy for one whole year) so I think it a usefull and acceptable 
labour, now to employ for a time those Evening exercises to reconcile some 
such places of Scripture, as may at first sight seem to differ from one 
another . . , 70 

Just when Donne "heretofore" gave the series of evening sermons 
he describes seems impossible to determine precisely. Since the pres- 
ent two sermons were preached only a few weeks after his return 
from the Continent, the series must obviously date from before the 
summer of 1619; and if we are right in dating the series of sermons 
on Psalm 38 in the late spring and summer of i6i8, 7T the "whole 
year" that Donne speaks of would have to be either sometime be- 
tween his appointment as Reader in Divinity in 1616 and the late 
spring of 1618, or (if he were not precise in his use of the phrase 
"consistently for one whole year") possibly the period from late 
summer of 1618 to the spring of 1619. Whenever he did preach the 
series on Scriptural passages "detorted" by the Roman Church, the 
fact that he gave such a series is interesting as indicating one sort of 
sermon that must have become familiar to his congregation at the 
Inn. (It is, however, not possible to> mourn too greatly over the fact 
that the series has not survived in print or manuscript.) Donne also, 
it can be seen from the passage quoted above, was inaugurating, in 
preaching these two sermons, a new series of evening sermons on 
the reconciliation of passages from Scripture that may seem to differ 

70 P. 325 of the present volume, 
77 See ante, pp. 1314. 

Introduction 41 

from one another. If he did actually go on to preach such a series, the 
other sermons in it are lost to us; and one might speculate that, if 
we had it, this second series would be more interesting than the earlier 
one to readers of later generations. Certainly the juxtaposition of the 
two sayings of Christ "The Father judgeth no man, but hath com- 
mitted all judgment unto the Son/* with, "I judge no man" suggests 
a paradox of the sort that constantly fascinated Donne and must have 
particularly interested his hearers also, considering the fact that the 
two sermons were copied together at least four times, 78 besides being 
printed later in Six Sermons and Fifty Sermons. 

That the sermons were consciously directed toward an audience 
familiar with and interested in legal technicalities is clear, especially 
when one reads the first of the two, with its careful distinctions 
among different sorts of judgment "Judicium detestationis," "Judi- 
cium discretionis," "Judicium retributionis," "Judicium electionis," 
"Judicium justificationis," and "Judicium glorificationis" and such 
references to English laws as the following: "Here you are fain to 
supply defects of laws, that things done in one County may be tryed 
in another; And that in offences of high nature, transmarine offences 
may be inquir'd and tryed here . . ." 79 

Nevertheless, the sermons show a change from the attitude Donne 
took in earlier discourses to the members of Lincoln's Inn. No longer 
does he talk personally and intimately to< his congregation; the occa- 
sional personal references, to himself or to the members of his audi- 
ence, and the occasional humorous touches that light up the earlier 
sermons preached at the Inn are lacking in these preached shortly 
after his return to his preaching duties from several months of digni- 
fied leisure in the embassy headed by Doncaster. Donne still appeals 
to the particular interests of his hearers, but he does not speak per- 
sonally or intimately to them. For example, instead of apologizing for 
possibly trying their patience, as he does in the sermon on Psalms 
38. 2, 80 he now simply shows concern "that we may husband our 
hour well." 81 

3 In the Merton, Dowden, Lothian, and Ellesmere manuscripts. 

* P. 315 of the present volume. 

' See ante, p. 9, 

L P. 319 of the present volume. 

42 Introduction 

The first of the two,, preached in the morning, is, at least to a reader, 
far more carefully considered and eloquently worded than the second. 
It is full of vivid, imaginative comparisons instinct with the spirit of 
poetry; passages such as that concerning the Garden of Eden: "When 
there was no- more to be seen, or considered upon the whole earth 
but the garden of Paradise, . . . Gods delight was to be with the sons 
of men, and man was only there, shal we not diminish God nor speak 
too vulgarly of him to- say, that he hovered like a Falcon over Para- 
dise, and that from that height of heaven, the piercing eye of God, 
saw so little a thing, as the forbidden fruit, and what became of that, 
and the reaching eare of God heard the hissing of the Serpent, and 
the whispering of the woman, and what was concluded upon that?" 82 

Toward its end this sermon becomes rather surprisingly prosaic; 
but for the most part it is as full of fire and brilliance as the preceding 
three sermons in the present volume, those he preached abroad, are 
lacking in those qualities. 

The evening sermon is shorter, as was fitting for a sermon preached 
late in the day, and is considerably less effective to read, Donne allows 
himself to digress, once into a polemic against the Roman Church 
and once again into* a moral exhortation against calumny, without 
tying these digressions into the total structure of his sermon as skill- 
fully as he does when he is at his best. Still, the main structure is 
clear, the exposition of the ways in which Christ refuses to judge 
man is a persuasive reconciliation of the paradox implicit in his two 
texts, and the poetry so noticeable in the morning sermon is not 
entirely absent in this evening one as in the reference to the rivers 
of Paradise at the beginning (already quoted), or in this lovely figure,, 
from the most impressive part of the sermon, the exhortation against 
despair: "... know stil, that ... as David said, By my God have I 
leaped over a wall, so by thy God maist thou breake through a wall, 
through this wall of obduration, which thou thy self e hast begunne to 
build about thy selfe. Feather thy wings againe, which even the 
flames of hell have touched in these beginnings of desperation, feather 
them againe with this text Neminem judicat, Christ judges no man, 
so as a desperate man judges himself e . . J 33 

Sermon No. 17 is the earliest we possess of several sermons that 

8a P. 3 1 6 of the present volume. 
** P. 332 of the present volume. 

Introduction 43 

Donne preached at marriages. The heading in Fifty Sermons states 
merely that it was preached "At a Mariage"; and there would be no 
means of our determining at what marriage, and when, it was 
preached i it were not that there is a copy of the sermon in the 
Merton manuscript, which has at its end the revealing note, "Finis 
of a Sermon preach'd by D: Donn at Sir Francis Nethersoles mar- 
riage." It can, then, be dated as preached shortly before the i2th of 
February, I6I9/2O, 84 and on an occasion that involved several of 
Donne's personal friends and acquaintances. John Chamberlain's 
comment on this wedding is worth quoting in full: "I for gat in my 
last that Sir Fra: Nethersole was then newly maried to Mistris 
Goodyeare that served the Lady of Bedford who* gave her 5OO H or 
7oo n , besides 5OO H she bestowed upon them in gloves, which brought 
in a great contribution of plate to make up a portion which her father 
Sir Henry could not geve." 

Sir Francis Nethersole had been Public Orator of the University of 
Cambridge till he resigned his office to- become secretary to Don- 
caster on the same embassy with which Donne was connected. He 
was knighted in September, 1619, was at the same time appointed 
English agent to< the princes of the Protestant Union and secretary 
to the Princess Elizabeth, Electress Palatine, and spent many years 
thereafter in trying to forward her cause after her husband accepted 
the crown of Bohemia. That Donne must have come to know Nether- 
sole personally while they both were attending Doncaster is obvious. 
The bride, Lucy Goodyer, was the daughter of Donne's old and 
intimate friend, Sir Henry Goodyer. She was also- one of the at- 
tendants upon Donne's friend and benefactress the Countess of 
Bedford. When Donne preached this sermon, then, it was directed 
to a man and woman both of whom he knew personally, and was at 
an occasion when his old friend Goodyer must have been present, and 
the Countess of Bedford probably present too. 

These being the circumstances, one might expect Donne to have 
been at his best. For some reason he was not. The sermon is strangely 
flat and unattractive certainly not one that the wedded pair could in 

84 See the quotation that follows from Chamberlain. The previous letter, 
to which Chamberlain refers, is dated February 12, 1619/20. Gosse (JLije 
and Letters of John Donne, II, 131) dates the marriage at just before 
September, 1619, but gives no evidence for his date. 

44 Introduction 

after years have recalled with any lift o the heart. Donne expresses 
rather cool approval of marriage as an institution though, he says, 
virginity is also to be approved. He explains that God knew it to be 
good for society that man should not be alone and that he should have 
a helpmeet; but the main reason he gives for man's having a wife is 
for the propagation of the human race. He insists at some length that 
the Scripture does not imply that it is better for man's own personal 
good to- marry, or that every individual man would be better off 
married. He insists even more emphatically that the woman should 
know her place, as the weaker vessel, and not step out of her place. 85 
Even the ending of the sermon is unenthusiastic : 

To end all, there is a Morall fitnesse, consisting in those morall vertues, 
of which we have spoke enough; And there is a Civill fitnesse, consisting 
in Discretion, and accommodating her self to him; And there is a Spirituall 
fitnesse, in the unanimity of Religion, that they be not of repugnant profes- 
sions that way. Of which, since we are well assured in both these, who 
are to be joyned now, I am not sorry, if either the houre, or the present 
occasion call me from speaking any thing at all, because it is a subject too 
mis-interpretable, and unseasonable to admit an enlarging in at this time. 
At this time, therefore, this be enough, for the explication and application 
of these words. 

It is true that no sort of seventeenth-century sermon seems today 
more obsolete than the typical marriage sermon of that time, since the 
conventional belief in the inferiority of woman affects nearly all such 
sermons and is unattractive to* those of us who live in twentieth- 
century England or the United States. Even granting this, however, 
it seems clear that Donne for some reason or reasons could not at the 
time express his best or deepest feelings. To guess at the reasons is 

85 It may be worth notice in a footnote that in one brief digression 
(p. 343) Donrie inveighs against cosmetics and self-adornment as used 
by some women. This passage very likely reflects a happening interestingly 
noted in a letter of Chamberlain's dated January 25, 1619/20: "Yesterday 
the bishop of London called together all his Clergie about this towne, and 
told them he had expresse commaundment from the King to will them 
to inveigh vehemently and bittedy in theyre sermons against the insolence 
of our women, and theyre wearing of brode brirnd hats, pointed dublets, 
theyre haire cut short or shorne, and some of them stillettaes or pomards, 
and such other trinckets of like moment." It is hard for us to believe, how- 
ever, that a command like this would in itself have affected a whole 
sermon of Donne's on such a personal occasion as this wedding. 

Introduction 45 

probably futile. Perhaps he was suffering from weariness and a 
temporary drop in emotional intensity. 

Lent in this year began on March i. On March 3, Friday of the 
first week in Lent, Donne preached at Whitehall an impressive ser- 
mon (No. 1 8 of the present volume) on a somber text from the 
prophecy of Amos : "Woe unto you, that desire the day of the Lord : 
what have yee to doe with it? the day of the Lord is darknesse and 
not light." 88 The "Conclusion" of the sermon makes the particular 
application of the text to the beginning of Lent; 87 the main body of 
the sermon is a clear and moving interpretation of the text historically 
and morally. In its implications it is a highly personal sermon, 
though not so on the surface. Donne never refers to himself directly, 
but talks to his congregation; and yet the "woes" that he calls down 
on those desiring "the day of the Lord," in at least two of the three 
moral senses he sees in the text, were certainly woes that he feared to 
incur himself. The sin of presumption, of "contempt, and deriding 
the day of the Lord, the judgements of God," 88 is a sin that Donne 
dislikes to think exists in any member of his congregation, and evi- 
dently does not feel in himself: "Now if this Woe of this Prophet 
thus denounced against contemptuous scorners of the day of the Lord, 
as that day signifies afflictions in this life, have had no subject to work 
upon in this congregation (as by Gods grace there is none of that 
distemper here) it is a piece of a Sermon well lost; and God be 
blessed that it hath had no use, that no body needed it." 80 The sins of 
hypocrisy and desperation, however, of desiring the day of the Last 
Judgment in confidence that one will stand at God's right hand rather 
than fall at his left, and of desperately longing for the day of one's 
own Individual death, are sins that Donne evidently felt to be more 
nearly universal because he felt the temptation toward them himself. 
Again and again in different sermons Donne quotes or paraphrases 
Paul's words, "For I am in a strait betwixt two, having a desire to 
depart, and to be with Christ; which is far better: Nevertheless to 

86 Donne uses for this text the wording of the Geneva Bible rather than 
that of the King James version. The second sentence, in the latter, reads, 
"To what end is it for you?" The Geneva Bible reads, "What have you to 
do with it?" 

87 Pp. 361 ff. of the present volume. 

88 P. 350 of the present volume. 
80 P- 355 f tnc present volume. 

46 Introduction 

abide in the flesh is more needful to you." He prefers,, too<, the stronger 
language of the Vulgate, "Desiderium habens dissolvi, et esse cum 
Christo," and his favorite paraphrase is, simply, "Cupio dissolvi," "I 
desire to< be dissolved and be with Christ." In Donne's fondness for 
this idea is apparent the force that both the desire for death and the 
desire to believe himself among God's elect had within him. 

Another passage in the sermon implies still once more that Donne, 
though always speaking explicitly to> his congregation, was implicitly 
talking to himself. It also is a further indication of something we have 
noted earlier, in our consideration of the sermons in the present 
volume, that is, Donne's efforts to comprehend the inner nature and 
functions of his position as a priest and a preacher. Early in the 
sermon he considers his text historically, as words spoken by Amos 
and rejected by the priest of Bethel, Amasiah. First he tactfully com- 
ments that there is "no Amasiah no mis-interpreting Priest here, (wee 
are farre from that, because we are far from having a leroboam to 
our King as he had, easie to give eare, easie to* give credit to false 
informations) . . ." But then his mind turns inward, as his mind so 
continually did during his whole life, and he proceeds: "... yet every 
man that comes with Gods Message hither, brings a little Amasiah 
of his owne, in his owne bosome, a little wisperer in his owne heart, 
that tels him, This is the Kings Chafipell, and it is the Kings Court, 
and these woes and judgements, and the denouncers and proclaimers 
of them are not so acceptable here. But we must have our owne Amos, 
aswell as our Amasias, this answer to this suggestion, / was no 
Prophet, and the Lord tooT^e me and bad me prophecy* What shall I 

That Donne, called when over forty years old from a secular life 
by King James, and no<w preaching at Whitehall, was here thinking 
of the Amos and the Amasiah within himself is apparent enough. 
Even his previous tactful remark about there being no Amasiah in 
King James's court was at least a slight prompting of the "little 
Amasiah" in his own personal bosom, although he sincerely loved 
and admired King James. But the Amos in him was constantly 
struggling to overcome; and while Donne never became a completely 
fearless reformer like that old Hebrew prophet, he did try all through 
his clerical career to be honest, and to be true to his sacred calling. 

00 Pp. 348349 of the present volume. 

The Sermons 

Number i . 

Preached at Lincolns Inne. 


ALMOST every man hath his Appetite, and his tast disposed to- some 
/Jk kind of meates rather then others; He knows what dish he 
JL 1L would choose, for his first, and for his second course. We 
have often the same disposition in our spirituall Diet; a man may 
have a particular love towards such or such a book of Scripture, and 
in such an affection, I acknowledge, that my spirituall appetite carries 
me still, upon the Psalms of David, for a first course, for the Scriptures 
of the Old Testament, and upon the Epistles of Saint Paul, for a 
second course, for the New: and my meditations even for these pub- 

) li\e exercises to Gods Church, returne oftnest to these two. For, as a 
hearty entertainer offers to others, the meat which he loves best him- 
self, so doe I oftnest present to Gods people, in these Congregations, 
the meditations which I feed upon at home, in those two Scriptures. 
If a man be asked a reason why he loves one meat better then another, 
where all are equally good, {as the books of Scripture are) he will at 
least, finde a reason in some good example, that he sees some man of 
good tast, and temperate withall, so do: And for my Diet, I have 
Saint Augttstines protestation, that he loved the BooJ( of Psalms, and 
Saint Chrysostomes, that he loved Saint Pauls Epistles, with a particu- 

' lar devotion. I may have another more particular reason, because they 
are Scriptures, written in such forms, as I have been most accustomed 
to; Saint Pauls being Letters, and Davids being Poems: for, God 
gives us, not onely that which is meerly necessary, but that which is 
convenient too; He does not onely feed us, but feed us with marrow, 
and with jatnesse; he gives us our instruction in cheerfull forms, not * sa * ^ 


50 Sermon No. i 

in a sowre, and sullen, and angry, and unacceptable way, but cheer- 
fully, in Psalms, which is also- a limited, and a restrained form; Not 
in an Oration, not in Prose, but in Psalms; which is such a form as is 
both curious, and requires diligence in the making, and then when it 

30 is made, can have nothing, no syllable taken from it, nor added to 
it: Therefore is Gods will delivered to us in Psalms, that we might 
have it the more cheerfully, and that we might have it the more cer- 
tainly, because where all the words are numbred, and measured, 
and weighed, the whole work is the lesse subject to falsification, either 
by substraction or addition. God speaks to us in oratione strictd, in a 
limited, in a diligent form; Let us [not] speak to him in oratione 
solutd; not pray, not preach, not hear, slackly, suddenly, unadvisedly, 
extemporally, occasionally, indiligently; but let all our speech to him, 
be weighed, and measured in the weights of the Sanctuary, let us be 

40 content to preach, and to hear within the compasse of our Articles, 
and content to pray in those formes which the Church hath meditated 
for us, and recommended to us. 

Divisio This whole Psalm is a Prayer, and recommended by David to the 

Church; And a Prayer grounded upon Reasons. The Reasons are 
multiplyed, and dilated from the second to the 20. verse. But as the 
Prayer is made to him that is Alpha, and Omega, first, and last; so 
the Prayer is the Alpha and Omega of the Psalme; the Prayer pos- 
sesses the first and the last verse thereof; and though the Reasons be 
not left out, (Christ himself settles that Prayer, which he recom- 

50 mended to our daily use, upon a Reason, Quia tuum est Regnum, 
for thine is the Kingdome,) yet David makes up his Circle, he begins, 
and ends in prayer. But our text fals within his Reasons; He prays 
in the first verse that God would forbear him, upon the Reasons 
that follow; of which some are extrinsecall, some arising out of the 
power, some out of the malice, some out of the scorn of other men; 
And some are intrinsecall, arising out of himself, and of his sense of 
Gods Judgements upon him; and our Text begins the Reasons of 
that last kind, which because David enters, with that particle, not 
onely of Connexion, but of Argumentation too, For, (Rebuke me not 

60 O Lord, for it stands thus and thus with me) we shall make it a first 
short part, to consider, how it may become a godly man, to limit God 
so far, as to present and oppose Reasons against his declared purpose, 

Sermon No. i 51 

and proceedings. And then in those calamities which he presents for 
his Reasons in this Text, For thine arrows stic\ fast in me, and thy 
hand presseth me sore, we shall passe by these steps, first, we shall see 
in what respect, in what allusion, in what notification he cals them 
arrows: And therein first, that they are aliens, they are shot from 
others, they are not in his own power; a man shoots not an arrow at 
himself e; And then, that they are Veloces, swift in coming, he can- 

70 not give them their time; And again, they are Vix visibiles, though 
they bee not altogether invisible in their coming, yet there is required 
a quick eye, and an expresse diligence, and watchfulnesse to discern 
and avoid them; so they are arrows in the hand of another; not his 
own; and swift as they come, and invisible before they come. And 
secondly, they are many arrows; The victory lies not in scaping one 
or two; And thirdly, they stic\ in him; they finde not David so good 
proof, as to rebound back again, and imprint no> sense; And they stic\ 
fast; Though the blow be felt, and the wound discerned, yet there is 
not a present cure, he cannot shake them off; Infixes sunt; And then, 

80 with all this, they $tic\ fast in him; that is, in all him; in his body, 
and soul; in him, in his thoughts, and actions; in him, in his sins 
and in his good works too*; Infixes mihi, there is no* part of him, no 
faculty in him, in which they stick not: for, (which may well bee 
another consideration) That hand, which shot them, -presses him: 
follows the blow, and presses him sore, that is, vehemently. But yet, 
(which will be our conclusion) Sagittte tute, and manus tua t These 
arrows that are shot, and this hand that presses them so sore, are the 
arrows t and is the hand of God; and therefore, first, they must have 
their Effect, they cannot be dis-appointed; But yet they bring their 

90 comfort with them, because they are his, because no arrows from him, 
no pressing with his hand, comes without that Balsamum of mercy, 
to heal as fast as he wounds. And of so many pieces will this exercise 
consist, this exercise of your Devotion, and perchance Patience. 

First then, this particle of connexion and argumentation, For, 
which begins our text, occasions us, in a first part, to consider, that 
such an impatience in affliction, as brings us toward a murmuring 
at Gods proceedings, and almost to a calling of God to' an account, 
in inordinate expostulations, is a leaven so kneaded into the nature 
of man, so innate a tartar, so inherent a sting, so inseparable a venim 

52 Sermon No. i 

100 in man, as that the holyest of men have scarce avoided it in all de- 
grees thereof. Job had Gods testimony of being an upright man; and 
[Job] 6,8 yet Job bent that way, that I might have my request, says Job, and 
that God would grant me the thing that I long for. Well, if God 
would, what would Job aske? That God would destroy me, and cut 
me off. Had it not been as easie, and as ready, and as usefull a prayer, 
[Job 6.12] That God would deliver him? Is my strength the strength of stones, 
or is my flesh of brasse? says hee, in his impatience. What though it 
bee not? Not stones, not brasse; is there no remedy, but to wish it 
dust? Moses had Gods testimonies of a remarkable and exemplar 
110 man, for mee\nesse. But did God always finde it so? was it a meek 
Numb. 1 1. 1 1 behaviour towards God, to say, Wherefore hast thou afflicted thy 
[and 12] servant? Have I conceived all this people, have 1 begotten them, that 
thou shouldest say unto me, Carry them in thy bosome? Elias had 
had testimonies of Gods care and providence in his behalf; and God 
was not weary of preserving him, and he was weary of being pre- 
i Reg. 19.4 served; He desired that he might dye, and said, Sufficit Domine, It 
is enough Lord, now ta\e my soul. Jonas, even then, when God 
was expressing an act of mercy, takes occasion to be angry, and to bee 
angry at God, and to be angry at the mercy of God. We may see his 
120 fluctuation and distemper, and irresolution in that case, and his trans- 
[Jon.] 4.1 portation; He was angry, says the text; very angry; And yet, the 
text says, He prayed, but he prayed angerly; Lord ta\e, I beseech 

3 thee, my life from me; for it is better for me to dye, then to live. 
Better for him, that was all he considered; not what was best for the 

4 service and glory of God, but best for him. God asks him, // he doe 
well to be angry? And he will not tell him there; God gives him time 

9 to vent his passion, and he askes him again after: Doest thou well to 

bee angry? And he answers more angerly, I doe well to be angry, 

even unto death. leremy was under this tentation too. Jonas was 

130 angry because his Prophesie was not performed; because God would 

not second his Prophesie in the destruction of Nineveh. Jeremy was 

angry because his Prophesie was like to be performed; he preached 

J-T -, heavy Doctrin, and therfore his Auditory hated him; Woe is me, 

my Mother, says he, that thou hast born me a man of strife, and a 

man of contention to the whole earth! I preach but the messages of 

God; (and v<s mihi si non, wo be unto me if I preach not them) I 

Sermon No. i 


preach but the sense of Gods indignation upon mine own soul, in a 
conscience of mine own sins, I impute nothing to another, that I con- 
f esse not of my selfe, I call none of you to confession to me, I doe but 

140 confesse my self to God, and you, I rack no mans memory, what he 
did last year, last week, last night, I onely gather into my memory, 
and powr out in the presence of my God, and his Church, the sinfull 
history of mine own youth, and yet I am a contentious man, says 
Jeremy, a worm, and a burthen to every tender conscience, says he, 
and I strive with the whole earth, I am a bitter, and satyricall 
preacher; This is that that wearies mee, says hee, / have neither lent 
on usury, nor men have lent me on usury, yet, as though I were an 
oppressing lender, or a fraudulent borrower, every one of them doth 
curse me. 

150 This is a naturall infirmity, which the strongest men, being but 
men, cannot devest, that if their purposes prosper not, they are weary 
of their industry, weary of their lifes; But this is Summa ingratitudo 
in Deum, matte non esse, quam miserum esse: There cannot be a 
greater unthankfulnesse to God then to desire to be Nothing at all, 
rather then to be that, that God would have thee to be; To desire to 
be out of the world, rather then to glorifie him, by thy patience in it. 
But when this infirmity overtakes Gods children, Patiuntur ut ho- 
mines, sustinent ut Dei amid; They are under calamities, as they are 
men, but yet they come to recollect themselves and to bear those 

160 calamities, as the valiant Souldiers, as the f aithfull servants, as the 
bosome friends of almighty God. Si vis discere, qualis esse debeas, 
disce post gratiam, says the same Father; Learn patience, not from 
the stupidity of Philosophers, who are but their own statues, men of 
stone, without sense, without affections, and who placed all their 
glory, in a Non fades ut te dicam malum, that no pain should make 
them say they were in pain; nor from the pertinacy of Heretiques, 
how to bear a calamity, who gave their bodies to the fire, for the 
establishing of their Disciples, but take out a new lesson in the times 
of Grace; Consider the Apostles there, Gaudentes & Gloriantes, They 

170 departed from the Councell, rejoydng that they were counted worthy, 
to suffer rebuke for his name. It was Joy, and all Joy, says S. James; 
It was Glory, and all Glory, says S. Paul, Absit mihi, God forbid that 
I should glory, save in the Crosse of our Lord Jesus Christ; And if 


Act. 5.41 

[James] 1.2 
Gal 6.14 

54 Sermon No. i 

I can glory in that, (to glory in that, is to have a conscience testifying 
to* me, that God receives glory by my use of his correction) I may 
come to God, reason with God, plead with God, wrastle with God, 
and be received and sustained by him. This was Davids case in our 
Text: therefore he doth not stray into the infirmities of these great, 
and good Men, Moses, Job, Elias, Jeremy, and Jonah; whose errours, 

180 it is labour better bestowed carefully to avoid, then absolutely to 
excuse, for that cannot be done. But David presents onely to God the 
sense of his corrections, and implies in that, that since the cure is 
wrought, since Gods purpose, which is, by corrections, to bring a 
sinner to himself, and so to God, is effected in him, God would now 
be pleased to remember all his other gracious promises too; and 
to admit such a zealous prayer as he doth from Esay after, Be not 
angry, Lord, above measure; (that is, above the measure of thy 
promises to repentant souls, or the measure of the strength of our 
bodies) Neither remember iniquities for ever; But, loe, wee beseech 

190 thee, Behold, we are thy people. To end this first part, (because the 
other extends it self in many branches) Then when we are come to a 
sense of Gods purpose, by his corrections, it is a seasonable time to 
flie to his mercy, and to pray, that he would remove them from us; 
and to present our Reasons, to spare us, for thy corrections have 
wrought upon us; Give us this day, our daily bread, for thou hast 
given us stones, and scorpions, tribulations, and afflictions, and we 
have fed upon them, found nourishment even in those tribulations 
and afflictions, and said thee grace for them, blessed and glorified 
thy name, for those tribulations, and afflictions; Give us our Cordials 

200 now, and our Restoratives, for thy physick hath evacuated all the 
peccant humour, and all our naturall strength; shine out in the light 
of thy countenance now, for this long cold night hath benum'd us; 
since the drosse is now evaporated, now withdraw thy fire; since thy 
hand hath anew cast us, now imprint in us anew thine Image; since 
we have not disputed against thy corrections, all this while, Lord 
L o^oJ O p en t fo ou Qur fop s noW} an( j accept our remembring of thee, that we 
have not done so; Accept our Petition, and the Reason of our Peti- 
tion, for thine Arrows sticJ^ fast in us, and thy hand presseth us sore. 
2 Part David in a rectified conscience findes that he may be admitted to 

210 present reasons against farther corrections, And that this may be re- 

Sermon No. i 55 

ceived as a reason. That Gods Arrows are upon him; for this is a 

phrase or a Metaphore, in which Gods indignation is often expressed 

in the Scripture. He sent out his Arrows, and scattered them, sayes Ps. 18.14 

David; magnifying Gods goodness in his behalf, against his enemies. 

And so again, God will ordaine his Arrow es for them that persecute P S 7* T 3 

me. Complebo sagittas, says God, I will heap mischiefs Upon them, 

and I will spend mine arrows upon them: yea, Inebriabo sanguine f Deut. 32.23 

I will ma\e mine Arrows drun\ in their bloud. It is Idiotismus 

Spiritus sancti, a peculiar character of the holy Ghosts expressing 

220 Gods anger, in that Metaphore of shooting Arrows. In this place, 
some understand by these Arrows, foul and infectious diseases, in his 
body, derived by his incontinence. Others, the sting of Conscience, 
and that fearfull choice, which the Prophet offered him, war, famine, 
and pestilence. Others, his passionate sorrow in the death of Beth- 
sheba's first childe; or in the Incest of Amnon upon his sister, or in 
the murder upon Amnon by Absolon; or in the death of Absolon 
by Joab; or in many other occasions of sorrow, that surrounded David 
and his family, more, perchance, then any such family in the body of 
story. But these Psalmes were made, not onely to vent Davids present 

230 holy passion, but to serve the Church of God, to the worlds end. And 
therefore, change the person, and wee shall finde a whole quiver of 
arrows. Extend this Man, to all Mankind; carry Davids History up 
to Adams History, and consider us in that state, which wee inherit 
from him, and we shall see arrows fly about our ears, A Deo prose- 
quente, the anger of God hanging over our heads, in a cloud of 
arrows; and a conscientia remordente, our own consciences shooting 
poisoned arrows of desperation into our souls; and ab Homine Con- 
temnente, Men multiplying arrows of Detraction, and Calumny, and 
Contumely upon our good name, and estimation. Briefly, in that 

240 wound, as wee were all shot in Adam, we bled out Impassibilitatem, 
and we sucked in Impossibilitatem; There we lost our Immortality, 
our Impassibility, our assurance of Paradise, and then we lost Possi- 
bilitatem bont f says S. Augustine: all possibility of recovering any of 
this by our selves. So that these arrows which are lamented here, are 
all those miseries, which sinne hath cast upon us; Labor, and the 
childe of that, Sic finesse, and the off-spring of that, Death; And the 
security of conscience, and the ten our of conscience; the searing of 
the conscience, and the over-tendernesse of the conscience; Gods 

56 Sermon No. i 

quiver, and the Devils quiver, and our own quiver, and our neigh- 

250 hours quiver, afford, and furnish arrows to gall, and wound us. These 

arrows then in our Text, proceeding from sin, and sin proceeding 

from tentations, and inducing tribulations, it shall advance your 

T- t_ z- /r spirituall edification most, to fixe your consideration upon those fiery 
Jtipn. * ~ . 

darts, as they are tentations, and as they are tribulations. Ongen says, 

he would wish no more, for the recovery of any soul, but that she 
were able to see Cicatrices suas, those scars which these fiery darts 
have left in her, the deformity which every sinne imprints upon the 
soul, and Contritiones suas, the attenuating and wearing out, and 
consumption of the soul, by a continuall succession of more, and 

260 more wounds upon the same place. An ugly thing in a Consumption, 
were a fearfull spectacle, And such Origen imagins a soul to be, if 
she could see Cicatrices, and Contritiones, her ill-favourednesse, and 
her leannesse in the deformity, and consumption of sin. How provi- 
dent, how diligent a patience did our blessed Saviour bring to his 
Passion, who foreseeing that that would be our case, our sicknesse, 
to be first wounded with single tentations, and then to have even the 
wounds of our soul wounded again, by a daily reiterating of tenta- 
tions in the same kinde, would provide us physick agreeable ta our 
Disease, Chyrurgery conformable to* our wound, first to be scourged 

270 so, as that his holy body was torn with wounds, and then to have 
those wounded again, and often, with more violatings, So then these 
arrows, are those tentations and those tribulations, which are accom- 
panied with these qualities of arrows shot at us, that they are aliens, 
shot from others, not in our power; And veloces, swift and sudden, 
soon upon us; And vix visibiles, not discernible in their coming, but 
by an exact diligence. 

Alienee First then, these tentations are dangerous arrows, as they are aliens, 

shot from others, and not in our own power, It was the Embleme, 
and Inscription, which Darius took for his coin, Insculpere sagit- 

280 tarium, to shew his greatnesse, that he could wound afar off, as an 
Archer does. And it was the way, by which God declared the deliv- 
erance of Israel from Syria; Elisha bids the King open the window 
East-ward, and shoot an arrow out. The King does shoot: And the 
2 Reg. 13.17 Prophet says, Sagitta salutis Domini, The arrow of the Lords deliv- 
erance: He would deliver Israel, by shooting vengeance into Syria. 

Sermon No. i 57 

One danger in our arrows, as they are tentations, is, that they come 
unsuspectedly; they come, we know not, from whence; from others; 
that's a danger; But in our tentations, there is a greater danger then 
that, for a man cannot shoot an arrow at himself; but we can direct 

290 tentations upon our selves; If we were in a wildernesse, we could sin; 
and where we are, we tempt temptations, and wake the Devil, when 
for any thing that appears, he would sleep. A certain man drew a i Reg. 22.34 
bow at a venture, says that story; He had no determinate mark, no 
expresse aime, upon any one man; He drew his bow at a venture, 
and he hit, and he slew the King Ahab. A woman of tentation, 
Tendit arcum in incertum, as that story speaks; shee paints, she curls, 
she sings, she gazes, and is gazed upon; There's an arrow shot at 
randon; shee aim'd at no particular mark; And thou puttest thy self 
within shot, and meetest the arrow; Thou soughtest the tentation, 

300 the tentation sought not thee. A man is able to oppresse others; Et Ps.52.i 
gloriatur in malo quia potens, He boasts himselfe because he is able 
to doe mischief; and tendit arcum in incertum, he shoots his arrow 
at randon, he lets it be known, that he can prefer them, that second 
his purposes, and thou putt'st thy self within shot, and meet'st the 
arrow, and mak'st thy self his instrument; Thou sought'st the tenta- 
tion, the tentation sought not thee; when we expose our selves to 
tentations, tentations hit us, that were not expresly directed, nor 
meant to us. And even then, when we begin to flie from tentations, 
the arrow overtakes us. Jehoram fled from Jehu, and Jehu shot after 2 Reg. 9.23 

310 him, and shot him through the heart. But this was after Jehoram had [and 24] 
talk'd with him. After wee have parled with a tentation, debated 
whether we should embrace it or no, and entertain'd some discourse 
with it, though some tendernesse, some remorse, make us turn our 
back upon it, and depart a little from it, yet the arrow overtakes us; 
some reclinations, some retrospects we have, a little of Lots wije is in 
us, a little sociablenesse, and conversation, a little point of honour, not 
to be false to former promises, a little false gratitude, and thankful- 
nesse, in respect of former obligations, a little of the compassion and 
charity of Hell, that another should not be miserable, for want of us, 

320 a little of this, which is but the good nature of the Devill, arrests us, 
stops us, fixes us, till the arrow, the tentation shoot us in the back, 
even when wee had a purpose of departing from that sin, and kil us 

58 Sermon No. i 

over again. Thus it is, when we meet a tentation, and put our selves 
in the arrows way; And thus it is when we -fly not fast enough, nor 
jarre enough from a tentation. But when we doe all that, and pro- 
vide as safely as we can to get, and doe get quickly out of distance, 

Ps. 1 1.2 yet, The wicked bend their bowes, that they may privily shoot at the 
upright in heart; In occulto; It is a work of Darftnesse, Detraction; 
and they can shoot in the dar\; they can wound, and not be known. 
330 They can whisper Thunder, and passe an arrow through another 
mans eare, into mine heart; Let a man be zealous, and fervent in 
reprehension of sin, and there flies out an arrow, that gives him the 
wound of a Puritan. Let a man be zealous of the house of God, and 
say any thing by way of moderation, for the repairing of the ruines 
of that house, and making up the differences of the Church of God, 
and there flies out an arrow, that gives him the wound of a Papist. 
One shoots East, and another West, but both these arrows meet in 
him, that means well, to defame him. And this is the first misery in 
these arrows, these tentations, Quia alienee, they are shot from others, 
340 they are not in our own quiver, nor in our own government. 

Veloces Another quality that tentations receive from the holy Ghosts Meta- 

phore of arrows is, Quia veloces, because this captivity to sin, comes 
so swiftly, so impetuously upon us. Consider it first in our making; 
In the generation of our parents, we were conceiv'd in sin; that is, 
they sinn'd in that action; so we were conceiv'd in sinne; in their sin. 
And in our selves, we were submitted to sin, in that very act of gen- 
eration, because then we became in part the subject of Originall sin. 
Yet, there was no arrow shot into us then; there was no sinne in that 
substance of which we were made; for if there had been sin in that 
350 substance, that substance might be damn'd, though God should never 
infuse a soul into it; and that cannot be said well then: God, whose 
goodnesse, and wisdome will have that substance to become a Man, 
he creates a soul for it, or creates a soul in it, (I dispute not that) he 
sends a light, or hee kindles a light, in that lanthorn; and here's no 
arrow shot neither; here's no sin in that soul, that God creates; for 
there God should create something that were evill; and that cannot 
be said: Here's no arrow shot from the body, no sin in the body 
alone; None from the soul, no sin in the soul alone; And yet, the 
union of this soul and body is so accompanied with Gods malediction 

Sermon No. i 59 

360 for our first transgression, that in the instant of that union of life, as 
certainly as that body must die, so certainly the whole Man must be 
guilty of Origin all sin. No man can tell me out of what Quiver, yet 
here is an arrow comes so swiftly, as that in the very first minute of 
our life, in our quickning in our mothers womb, wee become guilty 
of Adams sin done 6000 years before, and subject to all those arrows, 
Hunger, Labour, Grief, Sicfyiesse, and Death, which have been shot 
after it. This is the fearfull swiftnesse of this arrow, that God himself 
cannot get before it. In the first minute that my soul is infus'd, the 
Image of God is imprinted in my soul; so forward is God in my 

370 behalf, and so early does he visit me. But yet Origin all sin is there, 
as soon as that Image of God is there. My soul is capable of God, as 
soon as it is capable of sin; and though sin doe not get the start of 
God, God does not get the start of sin neither. Powers, that dwell so 
far asunder, as Heaven, and Hell, God and the Devill, meet in an 
instant in my soul, in the minute of my quickning, and the Image of 
God, and the Image of Adam, Originall sin, enter into me at once, in 
one, and the same act. So swift is this arrow, Originall sin, from 
which, all arrows of subsequent tentations, are shot, as that God, who 
comes to my first minute of life, cannot come before death. 

380 And then, a third, and last danger, which we noted in our tenta- Invisibles 
tions, as they are represented by the holy Ghost, in this Metaphore of 
arrows, is, that they are vix visibiles, hardly discernible. 'Tis true, that 
tentations doe not light upon us, as bullets, that we cannot see them, 
till we feel them. An arrow comes not altogether so-: but an arrow 
comes so, as that it is not discern'd, except we consider which way it 
comes, and watch it all the way. An arrow, that findes a man asleep, 
does not wa\e him first, and wound him after; A tentation that findes 
a man negligent, possesses him, before he sees it. In gravissimis cri- . 

minibus, confinia virtutum l&dunt; This is it that undoes us, that 

39 vertues and vices are contiguous, and borderers upon one another; 
and very often, we can hardly tell, to which action the name of vice, 
and to which the name of vertue appertains. Many times, that which 
comes within an inch of a noble action, fals under the infamy of an 
odious treason; At many executions, half the company will call a man 
an Heretique, and half, a Martyr. How often, an excesse, makes a 
naturall affection, an unnaturall disorder? Vtinam aut sororem non Idem 

60 Sermon No. i 

amasset, Hamon, aut non vindicasset Absolon] Hamon lov'd his 
sister Tamar; but a little too well; Absolon hated his brothers incest, 
but a little too ill. Though love be good, and hate be good, respec- 
4 tively, yet, says S. Ambrose, I would neither that love, nor that hate 
i Sam. 20 had gone so far. The contract between Jonathan and David, was, // / 
[21, 22] say, The arrow [is] on this side of thee, all is wel; If I say, The arrow 
is beyond thee, thou art in an ill case. If the arrow, the tentation, be 
yet on this side of thee, if it have not lighted upon thee, thou art well; 
God hath directed thy face to it, and thou may'st, if thou wilt, con- 
tinue thy diligence, watch it, and avoid it. But if the arrow be beyond 
thee, and thou have cast it at thy back, in a forgetfulnesse, in a se- 
curity of thy sin, thy case is dangerous. In all these respects, are these 
arrows, these infirmities, deriv'd from the sin of Adam, dangerous, 
410 as they are alienee, in the hand of others, as they are veloces, swift in 
seising us, and as they are vix visibiles, hardly discern'd to be such; 
And these considerations fell within this first branch of this second 
part, Thine arrows, tentations, as they are arrows, sticl^ fast in me. 
Plures These dangers are in them, as they are sagitta, arrows; and would 

be so, if they were but single arrows; any one tentation would en- 
danger us, any one tribulation would encumber us; but they are 
flurall, arrows, and many arrows. A man is not safe, because one 
arrow hath mist him; nor though he be free from one sin. In the 
los. 7.25 execution of Achan, all Israel threw stones at him, and stoned him. 
420 If Achan had had some brother, or cousin amongst them, that would 
have flung over, or short, or weakly, what good had that done him, 
when he must stand the mark for all the rest? All Israel must stone 
him. A little disposition towards some one vertue, may keep thee 
from some one tentation; Thou mayst think it pity to corrupt a chast 
soul, and forbear soliciting her; pity to oppresse a submitting wretch, 
and forbear to vex him; and yet practise, and that with hunger and 
thirst, other sins, or those sins upon other persons. But all Israel stones 
[Luke thee; arrows flie from every corner; and thy measure is not, to than\ 
i8.ii] God, that thou art not as the Publican, as some other man, but thy 
430 measure is, to be pure and holy, as thy father in heaven is pure, and 
holy, and to conform thy self in some measure, to thy pattern, Christ 
Jesus. Against him it is noted/that the Jews took up stones twice to 
Joh. 8.59 stone him. Once, when they did it, He went away and hid himself. 

Sermon No. i 61 

Our way to scape these arrows, these tentations, is to goe out of the 

way, to abandon all occasions, and conversation, that may lead into 

tentation. In the other place, Christ stands to it, and disputes it out [John] 10.31 

with them, and puts them from it by the serif turn est; and that's our [-39] 

safe shield, since we must necessarily live in the way of tentations, 

(for coluber in via, there is a snake in every path, tentation in every [Gen. 49.17] 

440 calling) still to receive all these arrowes, upon the shield of faith, still 
to oppose the scriptum est, the faithfull promises of God, that he will 
give us the issue with the tentation, when we cannot avoid the ten- 
tation it self. Otherwise, these arrows are so many, as would tire, and 
wear out, all the diligence, and all the constancy of the best morall 
man. Wee finde many mentions in the Scriptures of filling of quivers, 
and emptying of quivers, and arrows, and arrows, still in the plurall, 
many arrows. But in all the Bible, I think, we finde not this word, 
(as it signifies tentation, or tribulation) in the singular, one arrow, 
any where, but once, where David cals it, The arrow that flies by Psal. 91.5 

450 day; And is seen, that is, known by every man; for, for that, the 
Fathers, and Ancients runne upon that Exposition, that that one 
arrow common to all, that day-arrow visible to all, is the naturall 
death; (so the Chalde paraphrase calls it there expresly, Sagitta mor- 
tis, The arrow of death) which every man knows to belong to every 
man; {for, as clearly as he sees the Sunne set, he sees his death before 
his eyes.) Therefore it is such an arrow, as the Prophet does not say, 
Thou shalt not feel, but, Thou shah not jeare the arrow that flies by 
day. The arrow, the singular arrow that flies by day, is that arrow that 
fals upon every man, death. But every where in the Scriptures, but 

460 this one place, they are plurall, many, so many, as that we know not 
whence, nor what they are. Nor ever does any man receive one arrow 
alone, any one tentation, but that he receives another tentation, to 
hide that, though with another, and another sin. And the use of 
arrows in the war, was not so much to 'kill, as to rout, and disorder a 
battail; and upon that routing, followed execution. Every tentation, 
every tribulation is not deadly. But their multiplicity disorders us, 
discomposes us, unsettles us, and so hazards us. Not onely every 
periodicall variation of our years, youth and age, but every day hath a 
divers arrow, every houre of the day, a divers tentation. An old man 

470 wonders then, how an arrow from an eye could wound him, when 

62 Sermon No. i 

he was young, and how love could make him doe those things which 
hee did then; And an arrow from the tongue of inferiour people, 
that which we make shift to call honour, wounds him deeper now; 
and ambition makes him doe as strange things now, as love did then; 
A fair day shoots arrows of visits, and comedies, and conversation, 
and so wee goe abroad: and a foul day shoots arrows of gaming, or 
chambering, and wantonnesse, and so we stay at home. Nay, the same 
sin shoots arrows of presum'ption in God, before it be committed, and 
of distrust and diffidence in God after; we doe not fear before, and 

480 we cannot hope after: And this is that misery from this plurality, and 

multiplicity of these arrows, these manifold tentations, which David 

intends here, and as often as he speaks in the same phrase of plurality, 

Ps. 22.12, 16 vituli multi, many buls, canes multi, many dogs, and bellantes multi, 

[ 12, 16 : 13, many warlike enemies, and aqucs multce, many deep waters compasse 

17 F as in me. For as it is said of the spirit of wisdome, that it is unicus multi- 

Vulg.] plex r manifoldly one, plurally singular: so the spirit of tentation in 

Wisd. 7.22 every soul is unicus multiplex, singularly plurall, rooted in some one 

beloved sin, but derived into infinite branches of tentation. 
Fixcz And then, these arrows stic\ in us; the raine fals, but that cold 

490 sweat hangs not upon us; Hail beats us, but it leaves no pock-holes 
in our skin. These arrows doe not so fall about us, as that they misse 
us; nor so hit us, as they rebound back without hurting us; But we 
y complain with Jeremy, The sons of his quiver are entred into our 

reins. The Roman Translation reads that filias, The daughters of his 
quiver; If it were but so, daughters, we might limit these arrows in 
the signification of tentations, by the many occasions of tentation, 
arising from that sex. But the Originall hath it filios, the sons of his 
quiver, and therefore we consider these arrows in a stronger signifi- 
cation, tribulations, as well as tentations; They stic\ in us. Consider 

500 it but in one kinde, diseases, sicknesses. They stick to us so, as that 
we are not sure, that any old diseases mentioned in Physicians books 
are worn out, but that every year produces new, of which they have 
no mention, we are sure. We can scarce expresse the number, scarce 
sound the names of the diseases of mans body; 6000 year hath scarce 
taught us what they are, how they affect us, how they shall be cur'd 
in us, nothing, on this side the Resurrection, can teach us. They stick 
to us so, as that they passe by inheritance, and last more generations 

Sermon No. i 63 

in families, then the inheritance it self does; and when no land, no 
Manor, when no title, no honour descends upon the heir, the stone, 

510 or the gout descends upon him. And as though our bodies had not 
naturally diseases, and infirmities enow, we contract more, inflict 
more, (and that, out of necessity too) in mortifications, and macera- 
tions, and Disciplines of this rebellious flesh. I must have this body 
with me to heaven, or else salvation it self is not perfect; And yet 
I cannot have this body thither, except as S. Paul did his, / beat down 
this body, attenuate this body by mortification; Wretched man that [Rom. 7.24] 
/ am, who shall deliver me from this body of death? I have not body 
enough for my body, and I have too much body for my soul; not 
body enough, not bloud enough, not strength enough, to- sustain my 

520 self in health, and yet body enough to destroy my soul, and frustrate 
the grace of God in that miserable, perplexed, riddling condition of 
man; sin makes the body of man miserable, and the remedy of sin, 
mortification, makes it miserable too; If we enjoy the good things of 
this world, Duriorem carcerem prceparamus, wee doe but carry an Basil 
other wall about our prison, an other story of unwieldy flesh about 
our souls; and if wee give our selves as much mortification as our 
body needs, we live a life of Fridays, and see no Sabbath, we make 
up our years of Lents, and see no other Easters, and whereas God 
meant us Paradise, we make all the world a wildernesse. Sin hath 

530 cast a curse upon all the creatures of the world, they are all worse 
then they were at first, and yet we dare not receive so much blessing, 
as is left in the creature, we dare not eat or drink, and enjoy them. 
The daughters of Gods quiver, and the sons of his quiver, the arrows 
of tentation, and the arrows of tribulation, doe so stick in us, that as 
he lives miserably, that lives in sicfaes, and he as miserably, that 
lives in physic^: so plenty is a misery, and mortification is a misery 
too; plenty, if we consider it in the effects, is a disease, a continuall 
sicknes, for it breeds diseases; And mortification, if we should con- 
sider it without the effects, is a disease too, a continuall hunger, and 

540 fasting; and if we consider it at best, and in the effects, mortification 
is but a continuall physic^, which is misery enough. 

They stick, and they stic\ fast; alte infixes; every syllable aggra- Alte Infixa 
vates our misery. Now for the most part, experimentally, we know 
not whether they stick fast or no, for we never goe about to pull them 

64 Sermon No. i 

out: these arrows, these tentations, come, and welcome: we are so 
far from offering to pull them out, that we fix them faster and faster 
in us; we assist our tentations: yea, we take preparatives and fomen- 
tations, we supple our selves by provocations, lest our flesh should be 
of proof against these arrows, that death may enter the surer, and the 

550 deeper into us by them. And he that does in some measure, soberly 
and religiously, goe about to draw out these arrows, yet never con- 
summates, never perfects his own work; He pulls back the arrow a 
little way, and he sees blood, and he feels spirit to goe out with it, 
and he lets it alone: He forbears his sinfull companions, a little while, 
and he feels a melancholy take hold of him, the spirit and life of his 
life decays, and he falls to those companions again. Perchance he 
rushes out the arrow with a sudden, and a resolved vehemence, and 
he leaves the head in his body: He forces a divorce from that sinne, 
he removes himself out of distance of that tentation; and yet he sur- 

56o fets upon cold meat, upon the sinfull remembrance of former sins, 

which is a dangerous rumination, and an unwholesome chawing of 

the cud; It is not an ill derivation of repentance, that 'pcenitere is 

pcenam tenere; that's true repentance, when we continue in those 

2 R g* means, which may advance our repentance. When Joash the King of 

13.18, 19 Israel came to visit Elisha upon his sick bed, and to consult with him 

about his war, Elisha bids the King smite the ground, and he smites 

it thrice, and ceases: Then the man of God was angry, and said, Thou 

shouldst have smitten five or sixe times, and so thou shouldst have 

smitten thine enemies, till thou hadst consumed them. Now, how 

570 much hast thou to doe, that hast not pull'd at this arrow at all yet ? 
Thou must pull thrice and more, before thou get it out; Thou must 
doe, and leave undone many things, before thou deliver thy selfe of 
2 Cor 12 7 t ' iat: arrow > d 1 ^ s i nne Aat transports thee. One of these arrows was 
shot into Saint Paul himself e, and it stuck, and stuck fast; whether 
an arrow of tentation, or an arrow of tribulation, the Fathers cannot 
tell; And therefore, wee doe now, (not inconveniently) all our way, 
in this exercise, mingle these two considerations, of tentation, and 
tribulation. Howsoever Saint Paul pull'd thrice at this arrow, and 
could not get it out; I besought the Lord thrice, says he, that it 

580 might depart from mee. But yet, Joash his thrice striking of the 
ground, brought him some victory; Saint Pauls thrice praying, 

Sermon No. i 65 

brought him in that provision of Grace, which God cals sufficient 
jor him. Once pulling at these arrows, a slight consideration of thy 
sins will doe no good. Do it thrice; testifie some true desire by such 
a diligence; Doe it now as thou sitt'st, doe it again at the Table, doe it 
again in thy bed; Doe it thrice, doe it in thy purpose, do it in thine 
actions, doe it in thy constancy; Doe it thrice, within the wals of thy 
ftesh, in thy self, within the wals of thy house in thy family, and in 
a holy and exemplar conversation abroad, and God will accomplish 

590 thy worT^, which is his wor\ in thee; And though the arrow be not 
utterly pull'd out, yet it shall not fester, it shall not gangrene; Thou 
shalt not be cut off from the body of Christ, in his Church here, nor 
in the Triumphant Church hereafter, how fast soever these arrows 
did stick upon thee before. God did not refuse Israel for her wounds, Esa. 1.6 
and bruises, and putrefying sores, though from the sole of the foot, to 
the crown of the head, but because those wounds were not closed, 
nor bound up, nor suppled with ointments, therefore he refused her. 
God shall not refuse any soul, because it hath been shot with these 
arrows; Alas, God himself hath set us up jor a mar\, says Job, and [Job 7.20; 

600 so says Jeremy, against these arrows. But that soul that can pour out 16.12] 
flouds of tears, for the losse, or for the absence, or for the unkindnes, Lam. 3.12 
or imagination of an unkindness of a friend, mis-beloved, beloved a 
wrong way, and not afford one drop, one tear, to wash the wounds 
of these arrows, that soul that can squeaze the wound of Christ Jesus, 
and spit out his bloud in these blasphemous execrations, and shed no 
drop of this bloud upon the wounds of these arrows; that soul, and 
only that soul, that refuses a cure, does God refuse; not because they 
fell upon it, and stock, and stook fast, and stook long, but because 
they never, never went about to pull them out; never resisted a tenta- 

610 tion, never lamented a transgression, never repented a recidivation. 

Now this is more put home to us in the next addition, Infixes mihi, Mihi 
they stick, and stick fast, in mee, that is, in all mee. That that sins 
must be sav'd or damn'd; That's not the soul alone, nor body alone, 
but all, the whole man. God is the God of Abraham, as he is the God 
of the living; Therefore Abraham is alive; And Abraham is not alive, 
if his body be not alive; Alive actually in the person of Christ; alive 
in an infallible assurance of a particular resurrection. Whatsoever be- 
longs to thee, belongs to thy body and soul; and these arrows stick 


Sermon No. i 

2 Sam. 10.4 

[Luke 4.23] 


Heb. 10.31 


fast in thee; In both. Consider it in both; in things belonging to the 

620 body and to the soul; We need clothing; Baptisme is Gods Wardrobe; 
there Induimur Christo; In Baptisme we put on Christ; there we are 
invested, apparell'd in Christ; And there comes an arrow, that cuts off 
half our garment, (as Hanon did Davids servants) A tentation that 
makes us think, it is enough to be baptized, to professe the name of 
Christ; for Papist, or Protestant, it is but the train of the garment, mat- 
ter of civility, and 'policy, and government, and may be cut off, and the 
garment remain still. So we need meat, sustenance, and then an arrow 
comes, a tentation meets us, Edite, & bibite, Eat and drin\, to morrow 
you shall die; That there is no life, but this life, no blessednesse but in 

630 worldly abundances. If we need physic]^, and God offer us his physick, 
medicinall corrections, there flies an arrow, a tentation, Medice cura 
teipsum, that hee whom wee make our Physician, died himselfe, of an 
infamous disease, that Christ Jesus from whom we attend our salvation, 
could not save himself. In our clothing, in our diet, in our physick, 
things which carry our consideration upon the body, these arrowes 
stick fast in us, in that part of us. So in the more spirituall actions of our 
souls too. In our alms there are trumpets blowne, there's an arrow of 
vaine-glory; In our fastings, there are disfiguring*, there's an arrow of 
Hypocrisie; In our purity, there is contempt of others, there's an arrow 

640 of pride; In our coming to Church, there is custome and formality; In 
hearing Sermons, there is affection to the parts of the Preacher. In our 
sinfull actions these arrows abound; In our best actions they lie hid; 
And as thy soul is in every part of thy body; so these arrows are in every 
part of thee, body, and soul; they stick, and stick fast, in thee, in all thee. 
And yet there is another weight upon us, in the Text, there is still 
a Hand that follows the blow, and presses it, Thy hand presses me 
sore; so the Vulgat read it, Confirmasti super me manum tuam, Thy 
hand is settled upon mee; and the Chalde paraphrase carries it far- 
ther then, to Mansit super me vulnus manus tu&; Thy hand hath 

650 wounded mee, and that hand keeps the wound open. And in this 
sense the Apostle says, It is a fearfull thing to fall into the hands of 
the living God. But as God leaves not his children without correction, 
so he leaves them not without comfort, and therefore it behoves us 
to consider his hand upon these arrows, more then one way. 
First, because his hand is upon the arrow, it shall certainly hit the 

Sermon No. i 67 

mark; Gods purpose cannot be disappointed. If men, and such men, 
lejt-handed men, and so many, 700 left-handed men, and so many of 
one Tribe, 700 Benjamites, could sling stones at a hairs breadth, and lud. 20.16 
not fail, God is a better Mar\-man then the left-handed Benjamites; 

660 his arrows alwayes hit as he intends them. Take them then for tribu- 
lation, his hand is upon them; Though they come from the malice of 
men, his hand is upon them. S. Ambrose observes, that in afflictions, 
Gods hand, and the Devils are but one hand. Stretch out thy hand, [Jb 1.11-12] 
says Satan to God, concerning Job; And, all that he hath is in thy [Jk 2.5-6] 
hand, says God to Satan. Stretch out thy hand, and touch his bones, 
says Satan again to God; And again, God to Satan, He is in thy 
hand, but touch not his life. A difference may be, that when Gods 
purpose is but to punish, as he did Pharaoh, in those severall pre- 
monitory plagues, there it is Digitus Dei; It was but a finger, and Exod. 8.19 

670 Gods finger. When Balshazzar was absolutely to be destroyed, there ^ an - 5-5 
were Digiti, and Manus hominis, mens fingers, and upon a mans 
hand. The arrows of men are ordinarily more venimous, and more 
piercing, then the arrows of God. But as it is in that story of Elisha, 
and Joash, The Prophet bade the King shoot, but Elisha laid his hand t 1 ^] I 7 
upon the Kings hand; So from what instrument of Satan soever, thy 
affliction come, Gods hand is upon their hand that shoot it, and 
though it may hit the mark according to their purpose, yet it hath the 
effect, and it worlds according to his. 
Yea, let this arrow be considered as a tentation, yet his hand is upon Tua ut 

680 it; at least God sees the shooting of it, and yet lets it flie. Either hee Peccatum 
tries us by these arrows, what proof we are; Or he punishes us by 
those arrows of new sins, for our former sins; and so, when he hath 
lost one arrow, he shoots another. He shoots a sermon, and that arrow 
is lost; He shoots a sic finesse, and that arrow is lost; He shoots a 
sin; not that he is authour of any sin, as sin; but as sin is a punish- 
ment of sin, he concurs with it. And so he shoots arrow after arrow, 
permits sin after sin, that at last some sin, that draws affliction with 
it, might bring us to understanding; for that word, in which the 
Prophet here expresses this sticking, and this fast sticking of these 

690 arrows, which is Nachath, is here, (as the Grammarians in that lan- 
guage call it) in Niphal, figere jactee, they were made to stick; Gods 
hand is upon them, the wor\ is his, the arrows are his, and the 
sticking of them is his, whatsoever, and whosesoever they be. 

68 Sermon No. i 

Tua ut Me- His hand shoots the arrow, as it is a tribulation, he limits it, who- 

dicamenta soever inflict it. His hand shoots it, as it is a tentation; He permits it, 

and he orders it, whosoever offer it. But it is especially from his hand, 

as it hath a medicinall nature in it; for in every tentation, and every 

tribulation, there is a Catechisme, and Instruction; nay, there is a 

Canticle, a love-song, an Epithalamion, a manage son'g of God, to our 

700 souls, wrapped up, if wee would open it, and read it, and learn that 

new tune, that musique of God; So when thou hear'st Nathans words 

to David, The child that is born unto thee, shall surely die, (let that 

signifie, the children of thy labour, and industry, thy -fortune, thy 

state shall perish) so when thou hear'st Gods word to David, Choose 

famine, or war, or pestilence, for the people, (let that signifie, those 

F ' that depend upon thee, shal perish) so when thou hear'st Esays words 

to Hezetyah, Put thy house in order, for thou shalt die, (let that 

signifie, thou thy self in person shalt perish) so when thou hear'st 

all the judgements of God, as they lie in the body of the Scriptures, 

710 so the applications of those judgements, by Gods Ministers, in these 

services, upon emergent occasions, all these are arrows -shot by the 

hand of God, and that child of God, that is accustomed to the voice, 

and to the ear of God, to speak with him in prayer, when God speaks 

to him, in any such voice here, as that to David, or Hezefyah, though 

Job 41.28 this be a shooting of arrows, Non jugabit eum vir Sagittarius, The 

[28 : 19 F arrow, (as we read it) The Archer, (as the Romane Edition reades 

as in Vulg.] it) cannot make that child of God afraid, afraid with a distrustfull 

fear, or make him loth to come hither again to hear more, how close 

soever Gods arrow, and Gods archer, that is, his word in his servants 

720 mouth, come to that Conscience now, nor make him mis-interpret 

that which he does hear, or call that passion in the Preacher, in which 

the Preacher is but Sagittarius Dei, the deliverer of Gods arrows; for 

Gods arrows, are sagitttz Compunctionis, arrows that draw bloud 

from the eyes; Tears of repentance from Mary Magdalen, and from 

Confess. Peter; And when from thee ? There is a [ probatum est in S. Augustine, 

1. 9, c. 2 Sagittaveras cor meum, Thou hast shot at my heart; and how wrought 

that? To the withdrawing of his tongue, & nundinis loquacitatis, 

from that market in which I sold my self, (for S. Augustine at that 

time taught Rhetorique) to turn the stream of his eloquence, and all 

730 his other good parts, upon the service of God in his Church. You 

Sermon No. i 69 

may have read, or heard that answer o a Gen trail, who was threatned 
with that danger, that his enemies arrows were so many, as that they 
would cover the Sun from him; In umbra pugnabimus; All the better, 
says he, for then we shall fight in the shadow. Consider all the arrows 
of tribulation, even of tentation, to be directed by the hand of God, 
and never doubt to fight it out with God, to lay violent hands upon 
heaven, to wrastle with God for a blessing, to charge and presse God 
upon his contracts and promises, for in umbra pugnabis, though 
the clouds of these arrows may hide all suns of worldly comforts 

740 from thee, yet thou art still under the shadow of his wings. Nay, 
thou are still, for all this shadow, in the light of his countenance. 
To which purpose there is an excellent use of this Metaphor of 
arrows, HabaJ^uT^ 3. ir. where it is said, that Gods servants shall 
have the light of his arrows, and the shining of his glittering spear: 
that is, the light of his presence, in all the instruments, and actions 
of his corrections. 

To end all, and to dismisse you with such a re-collection, as you Chnstus 
may carry away with you; literally, primarily, this text concerns 
David: He by tentations to sin, by tribulations for sin, by commina- 

750 tions, and increpations upon sin, was bodily, and ghostly become a 
quiver of arrows of all sorts; they stooJ^, and stock fast, and stock 
full in him, in all him. The Psalm hath a retrospect too, it looks back 
to Adam, and to every particular man in his loines, and so, Davids 
case is our case, and all these arrowes stick in all us. But the Psalm 
and the text hath also a prospect, and hath a propheticall relation from 
David to- our Saviour Christ Jesus. And of him, and of the multiplicity 
of these arrows upon him in the exinanition, and evacuation of him- 
self, in this world for us, have many of the Ancients interpreted these 
words literally, and as in their first and primary signification; Turne 

760 we therefore to him, before we goe, and he shall return home with 
us. How our first part of this text is applyable to him, that our prayers 
to God, for ease in afflictions, may be grounded upon reasons, out of 
the sense of those afflictions., Saint Basil tels us, that Christ therefore 
prays to his Father now in heaven, to spare mankinde, because man 
had suffered so much, and drunk so deep of the bitter cup of his 
anger, in his person and passion before: It is an avoidable plea, from 
Christ in heaven, for us, Spare them Lord in themselves, since 

jo Sermon No. i 

thou didst not spare them in me. And how far he was from sparing 
thee, we see in all those severall weights which have aggravated his 
770 hand, and these arrowes upon us: If they be heavy upon us, much 
more was their weight upon thee, every dram upon us was a Talent 
[Lain. 1.12] upon thee, Non dolor sicut dolor tuus, take Rachel weeping for her 
children, Mary weeping for her brother Lazarus, Hezefyah for his 
health, Peter for his sins, Non est dolor sicut dolor tuus. The arrows 
Alienee that were shot at thee, were Alienee, Afflictions that belonged to 
others; and did not onely come from others, as ours doe; but they 
were alienee so, as that they should have fallen upon others; And all 
that should have fallen upon all others, were shot at thee, and lighted 
upon thee. Lord, though we be not capable of sustaining that part, 
780 this passion for others, give us that, which we may receive, Compas- 
Veloces sion with others. They were veloces, these arrows met swiftly upon 
thee; from the sin of Adam that induced death, to the sin of the last 
man, that shall not sleep, but be changed, when thy hour came they 
came all upon thee, in that hour. Lord put this swiftnesse into our 
sins, that in this one minute, in which our eyes are open towards 
thee, and thine eares towards us, our sins, all our sins, even from the 
impertinent frowardnesse of our childhood, to the unsufferable 
frowardnesse of our age, may meet in our present confessions, and 
repentances, and never appear more. They were (as ours are too) 
Invisibiles 790 Invisibiles; Those arrows which fell upon thee, were so invisible, so 
undiscernible, as that to this day, thy Church, thy School cannot see, 
what kinde of arrow thou tookest into thy soul, what kinde of 
[Mat. 26.37, affliction it was, that made thy soul heavy unto death, or dissolved 
38; Mark thee into a gelly of blood in thine agony. Be thou O Lord, a Father 
3C 4-33j 34] of Lights unto us, in all our ways and works of darkenes; manifest 
unto us, whatsoever is necessary for us to know, and be a light of 
understanding and grace before, and a light of comfort and mercy 
after any sin hath benighted us. These arrows were, as ours are also, 
Plures plures, plurall, many, infinite; they were the sins of some that shall 
800 never thank thee, never know that thou borest their sins, never know 
that they had any such sins to bee born. Lord teach us to number thy 
corrections upon us, so, as still to see thy torments suffered for us, 
and our own sins to be infinitely more that occasioned those tor- 
ments, then those corrections that thou layst upon us. Thine arrows 




Sermon No. i 71 

stoo\ and stoo\ fast in thee; the weight of thy torments, thou 
wouldest not cast off, nor lessen, when at thy execution they offered 
thee, that stupefying drink, {which was the civill charity of those 
times to condemned persons, to give them, an easier passage, in the 
agonies of death) thou wouldest not tast of that cup of ease. Deliver 
us, O Lord, in all our tribulations, from turning to the miserable 
comforters of this world, or from wishing or accepting any other 
deliverance, then may improve and make better our Resurrection. 
These arrows were in thee, in all thee: from thy Head torn with 
thorns, to thy feet pierced with nay Is; and in thy soul so as we know 
not how, so as to extort a Si possibile f If it be possible let this cup passe, 
and an Vt quid dereliquisti , My God, my God, why hast thou forsaken 
me? Lord, whilest we remain entire here, in body and soul, make us, 
and receive us an entire sacrifice to thee, in directing body and soul to 
thy glory, and when thou shalt be pleased to take us in pieces by 
death, receive our souls to thee, and lay up our bodies for thee, in 
consecrated ground, and in a Christian buryall. And lastly, thine 
arrows were followed, and pressed with the hand of God; The hand 
of God pressed upon thee, in that eternall decree, in that irrevocable 
contract, between thy father and thee, in that Oportuit pati, That 
all that thou must suffer, and so enter into thy glory. Establish us, O 
Lord, in all occasions of diffidences here; and when thy hand presses 
our arrows upon us, enable us to see, that that very hand, hath from 
all eternity written, and written in thine own blood, a decree of the 
issue, as well, and as soon, as of the tentation. In which confidence 
of which decree, as men, in the virtue thereof already in possession of 
heaven, we joyn with that Quire in that service, in that Anthem, 
Blessing, and glory, and u/isdome, and thanksgiving, and honour, and 
power, and might, be unto our God for ever, and ever, Amen. 

Mar. 15.23 

[ Mat. 26.39 ] 
[Mat. 27.46; 
Mark 15.34] 

[Luke 24.46] 

Apoc. 7.11, 

Number 2. 

Preached at Lincolns Inne. 



-N THAT which is often reported to you, out of Saint Hierome, 
Titulus clavis, that the title of the Psalme, is the key of the Psalm, 
there is this good use, That the book of Psalms is a mysterious 
book; and, if we had not a lock, every man would thrust in, and if 
we had not a key, we could not get in our selves. Our lock is the 
analogy of the Christian faith; That wee admit no other sense, of any 
place in any Psalm, then may consist with the articles of the Christian 
jaith; for so, no Heretique, no Schismatique, shall get in by any 
countenance of any place in the Psalms: and then our key is, that 
10 intimation which we receive in the title of the Psalm, what duty that 
Psalm is principally directed upon; and so we get into the under- 
standing of the Psalm, and profiting by the Psalm. Our key in this 
Psalm, given us in the title thereof, is, that it is Psalmus ad Recorda- 
tionem, a Psalm of Remembrance; The faculty that is awakened here, 
is our Memory. That plurall word nos f which was used by God, in 
[Gen. 1.26] ^ ma king of Man, when God said Faciamus, Let us, us ma\e man, 
according to our image, as it intimates a plurality, a concurrence of 
all the Trinity in our making, so doth it also a plurality in that image 
of God, which was then imprinted in us; As God, one God created 
20 us, so wee have a soul, one soul, that represents, and is some image 
of that one God; As the three Persons of the Trinity created us, so 
we have, in our one soul, a threefold impression of that image, and, 
as Saint Bernard calls it, A trinity from the Trinity, in those three 


Sermon No. 2 73 

faculties of the soul, the Vnderstanding, the Will, and the Memory. 

God calls often upon the first faculty, that this people would but 

understand; But understand? Inscrutabilia judicia tua; Thy judge- [Rom. 11.33] 

ments are unsearchable, and thy ways past "finding out; And, oh that 

this people would not goe about to understand those unrevealed 

decrees, and secrets of God. God calls often upon the other faculty, 

30 the Will too, and complaines of the stiffe perversnesse, and opposition 
of that. Through all the Prophets runs that charge, Noluerunt, and 
Noluerunt, they would not, they refused me. Noluerunt audire, says 
God in Esay; They are rebellious children, that will not hear. Domus [Isa.] 30.9 
Israel noluit, says God to Ezeftiel, The house of Israel will not hear [Ezek.] 3.7 
thee; not Thee, not the minister; That's no marvail; it is added by 
God there, Noluit me, they will not hear me. Noluerunt erubescere, [Jer.] 3.3 
says God to leremy, They will not be ashamed of their former ways, 
And therefore Noluerunt reverti, They will not return to better ways: [Jer.] 5.3 
Hee that is past shame of sin, is past recovery from sin. So Christ 

40 continues that practise, and that complaint in the Gospel too, He *, 
sends forth his servants, (us) to call them, that were bidden, Et 
noluerunt venire, and they would not come upon their call; Hee ^ , 
comes himself, and would gather them, as a hen her chickens, and 
they would not; Their fault is not laid in this, that they had no such 
faculty, as a will, (for then their not coming were not their fault) but 
that they perverted that will. Of our perversenesse in both faculties, 
understanding, and will, God may complain, but as much of our 
memory; for, for the rectifying of the will, the understanding must 
be rectified; and that implies great difficulty: But the memory is so 

50 familiar, and so present, and so ready a faculty, as will always answer, 
if we will but speak to it, and aske it, what God hath done for us, or 
for others. The art of salvation, is but the art of memory. When God 
gave his people the Law, he proposes nothing to them, but by that 
way, to their memory; / am the Lord your God, which brought you Exod. 20.[^] 
out of the land of Egypt; Remember but that. And when we expresse 
Gods mercy to us, we attribute but that faculty to God, that he 
remembers us; Lord, what is man, that thou art mindfull of him? Ps. 8.4 

And when God works so upon us, as that He mafes his wonderfull rp -, 

L j. s j u LA 

wor\s to be had in remembrance, it is as great a mercy, as the very 
60 doing of those wonderfull works was before. It was a seal upon a seal, 

74 Sermon No. 2 

a seal of confirmation, it was a sacrament upon a sacrament, when In 
instituting the sacrament of his body and his bloud, Christ presented 
Luc 22.19 it so, Doe this in remembrance of me. Memorare novissima, remem- 
ber the last things, and fear will keep thee from sinning; Memorare 
'prtEterita, remember the first things, what God hath done for thee, 
and love, (love, which, mis-placed, hath transported thee upon many 
sins) love will keep thee from sinning. Plato plac'd all learning in the 
memory; wee may place all Religion in the memory too: All knowl- 
edge, that seems new to day, says Plato, is but a remembring of that, 

70 which your soul knew before. All instruction, which we can give you 
to day, is but the remembring you of the mercies of God, which have 
been new every morning. Nay, he that hears no Sermons, he that 
reads no Scriptures, hath the Bible without book; He hath a Genesis 
in his memory; he cannot forget his Creation; he hath an Exodus in 
his memory; he cannot forget that God hath delivered him, from 
some kind of Egypt, from some oppression; He hath a Leviticus in 
his memory; hee cannot forget, that God hath proposed to him some 
Law, some rules to be observed. He hath all in his memory, even to 
the Revelation; God hath revealed to him, even at midnight alone, 

80 what shall be his portion, in the next world; And if he dare but re- 
member that nights communication between God and him, he is 
well-near learned enough. There may be enough in remembring our 
selves; but sometimes, that's the hardest of all; many times we are 
farthest off from our selves; most forgetfull of our selves. It was a 
narrow enlargement, it was an addition that diminished the sense, 
when our former Translators added that word, themselves; All the 
world shall remember themselves; there is no such particularity, as 
themselves, in that text; But it is onely, as our later Translators have 
left it, All the world shall remember, and no more; Let them remem- 

90 ber what they will, what they can, let them but remember thoroughly, 
and then as it follows there, They shall turn unto the Lord, and all 
the kindreds of the Nations shall worship him. Therefore David 
makes that the key into this Psalme; Psalmus ad Recordationem, A 
Psalm for Remembrance. Being lock'd up in a close prison, of multi- 
plied calamities, this turns the key, this opens the door, this restores 
him to liberty, if he can remember. Non est sanitas, there is no sound- 
nesse t no health in my flesh; Doest thou wonder at that? Remember 

Sermon No. 2 75 

thy selfe, and thou wilt see, that thy case is worse then so; That there 
is no rest in thy bones. That's true too; But doest thou wonder at 

100 that? Remember thy self, and thou wilt see the cause of all that. The 
Lord is angry with thee; Find'st thou that true, and wondrest why 
the Lord should be angry with thee? Remember thy self well, and 
thou wilt see, it is because of thy sins, There is no soundness e in my 
flesh, because of thine anger, neither is there any rest in my bones, be- 
cause of my sinne. So have I let you in, into the whole Psalm, by this 
key, by awaking your memory, that it is a Psalm -for Remembrance: 
And that that you are to remember, is, that all calamities, that fall upon 
you, fall not from the malice or power of man, but from the anger of 
God; And then, that Gods anger fals not upon you, from his Hate, 

110 or his Decree, but from your sins, There is no soundnesse in my flesh, 
because of thine anger, neither is there any rest in my bones, because 
of my sinne. 

Which words we shall first consider, as they are our present object, Dwisio 
as they are historically, and literally to* be understood of David; And 
secondly, in their retrospect, as they look back upon the first Adam, 
and so concern Mankind collectively, and so> you, and I, and all have 
our portion in these calamities; And thirdly, we shall consider them 
in their prospect, in their future relation to the second Adam, in 
Christ Jesus, in whom also all mankinde was collected, and the 

120 calamities of all men had their Ocean and their confluence, and the 
cause of them, the anger of God was more declared, and the cause of 
that anger, that is sin, did more abound, for the sins of all the world 
were his, by imputation; for this Psalm, some of our Expositors take 
to be a historical^ and personall Psalm, determin'd in David; some, 
a Catholique, and universall Psalm, extended to the whole condition 
of man; and some a Propheticall, and Evangelicall Psalm, directed 
upon Christ. None of them inconveniently; for we receive help and 
health, from every one of these acceptations; first, Adam was the 
Patient, and so, his promise, the promise that he received of a Messiah, 

130 is our physic\; And then David was the Patient, and there, his Ex- 
ample is our physic^; And lastly, Christ Jesus was the Patient, and 
so, his blood is our physick. In Adam we shall finde the Scriptum est f 
the medicine is in our books, an assurance of a Messiah there is; In 
David we shall find the Probatum est, that this medicine wrought 

j6 Sermon No. 2 

upon David; and in Christ we finde the receit it self; Thus you may 
take this physick, thus you may apply it to your selves. In every 
acceptation, as we consider it in David, in our selves, in Christ, we 
shall consider first, That specification of humane misery and calamity, 
expressed here, sicfynesse, and an universall sic\nesse; No soundnesse 

140 in the flesh: And more then that, trouble, and an universall trouble; 
No peace, no rest, not in the bones. And then in a second branch, we 
shall see, that those calamities proceed from the anger of God; we 
cannot discharge them, upon Nature, or Fortune, or Power, or 
Malice of Men or Times; They are from the anger of God, and they 
are, as the Originall Text hath it, a facie tree Dei, from the face of the 
anger of God, from that anger of God that hath a face, that looks 
upon something in us, and growes not out of a hate in God, or decree 
of God against us. And then lastly, this that Gods anger lookes upon 
is sin; God is not angry till he see sin; nor with me, till it come to be 

150 my sinne; and though Originall sinne be my sinne, and sicfynesse, 
and death would follow, though there were no more but Originall 
sinne, yet God comes not to this, Non sanitas, No soundnesse in my 
flesh, nor to this, Non 'pax, No rest in my bones, till I have made 
sinne, my sinne, by act, and habit too-, by doing it, and using to doe it. 
But then, though it bee but Peccatum in the singular, (so the Text 
hath it) One sinne, yet for that one beloved sinne, especially when 
that my sinne comes to have a face, (for so, the Originall phrase is 
in this place too, a facie peccati, from the face of my sinne) when my 
sin looks bigge, and justifies it self., then come these calamities, No 

160 soundnesse in the flesh, no rest in the bones, to their heighth, because 
the anger of God which exalts them, is in the exaltation: There is no 
soundnesse in my flesh, because of thine anger, neither any rest in my 
bones, because of my sin. 

i. Part All these particulars will best arise to us in our second considera- 

tion, when wee consider, Humanitatem, not Hominem, our humane 
condition, as we are all kneaded up in Adam, and not this one person 
David. But because we are in the consideration of health, and conse- 
quently of physic^, (for the true and proper use of physick, is to 
preserve health, and, but by accident to restore it) we embrace that 
Paracels ^ "^ U ^ e? Medtcorum theoria experientia est, Practise is a Physicians 
study; and he concludes out of events: for, says he, He that professes 

Sermon No. 2 


himself a Physician, without experience, Chronica de juturo scribit, 
He undertakes to write a Chronicle of things before they are done, 
which is an irregular, and a perverse way. Therefore, in this spirituall 
physick of the soul, we will deal upon 'Experience too, and see first, 
how this wrought upon this -particular person, upon David. 

David durst not presume, that God could not, or would not bee 
angry. Anger is not always a Deject, nor an inordinatenesse in man; 
Be angry, and sin not: anger is not utterly to be rooted out of our Ephes. 4.26 

180 ground, and cast away, but transplanted; A Gardiner does wel to 
grub up thornes in his garden; there they would hinder good herbes 
from growing; but he does well to plant those thorns in his hedges, 
there they keep bad neighbours from entring. In many cases, where 
there is no anger, there is not much zeal. David himself came to a 
high exaltation in this passion of anger. He was ordinarily so meek, 
as that that which we translate afflictions, the Vulgat Edition trans- 
lates mee'knesse, and patience in his afflictions. 'Remember David and 
all his afflictions, says our translation; and Memento David & omnis 
mansuetudinis ejus, say they, Remember David, and all his mildnesse. 

190 How mildly he endured loabs insultation? Thou lovest, says loab, 
thine enemies, and thou hatest thy friends; Bitterly spoken; Come 
out, and spea\ comfortably, says loab, or, / swear by the Lord, there 
will not tarry a man with thee this night', Seditiously spoken; And 
David obeyed him. How mildly he endured Shimei's cursing? He 
cast stones at him, and at all his servants; He charges him with 
murder; and, that which is heaviest of all, he cals Absolons rebellion, 
a judgement of God; and David accepts it so, and says, The Lord hath 
bidden him to curse David. And yet this exemplar mild man, David 
himself, upon a scorn offered to him by Hanun in the abuse of his 

200 Ambassadours, goes himself in person, into a dangerous war, against 

the Ammonites, assisted with 32000 chariots of their neighbours the 2 Sam. 10 
Aramites, and there he destroys those great numbers, which are men- 
tioned in that story: and after this defeat, in cold blood, he goes out i Chron. 20 
against them, that had assisted them; He takes the City Rabbah, and 
the people he cuts with Saws, and with Harrows of iron, and with 
Axes; David saw that a mild man can grow angry, and that a fire 
that is long kindling, burns most vehemently. That which is an 
Adage, and Proverb now, was ever true in substance, Ab inimico 

Psal. 132.1 

2 Sam. 19.6 

2 Sam. 16.5 

78 Sermon No. 2 

flegmatico libera me Domine; from him that is long before hee be 
210 angry, for he is long before hee be reconciled again. Gods goodnesse 
hath that disposition, to bee long suffering; mans ilnesse and abuse 
of that, is able to inflame God. So Davids sin had inflamed him; and 
the fire of Gods anger produced the calamities of this text upon him: 
which our Expositors ordinarily take to have been historically this, 
2 Sam. 24.17 that when David had provoked God, with that sinfull confidence in 
nurnbring his people, when Gods anger was executed in that devour- 
ing plague, and David saw the persecuting Angel, then a facie ires 
Domini, from that face, that manifestation of Gods anger, he fell into 
i Reg. i.[i] that dampe, and dead cold, that howsoever they covered him, they 
220 could never get heat in him : And this was the sin, say our Expositors, 
and this was the anger, and this was the manifestation, and this was 
the disease that David complains of here. And be this enough of the 
personall acceptation of these words; There is no soundness in my 
flesh, because of thine anger, neither is there rest in my bones, be- 
cause of my sinne; for in their second acceptation as they are referred 
to the miserable condition of all man\inde by sinne, the particulars 
which we laid down before, will fall into more particular consid- 

2. Part In this second part, first we contemplate man, as the Receptacle, 

Miseria 23 the Ocean of all misery. Fire and Aire, Water and Earth, are not the 
Elements of man; Inward decay, and outward violence, bodily pain, 
and sorrow of heart may be rather styled his Elements; And though 
he be destroyed by these, yet he consists of nothing but these. As the 
good qualities of all creatures are not for their own use, (for the Sun 
sees not his own glory, nor the Rose smells not her own breath: but 
all their good is for man) so the ill conditions of the creature, are not 
directed upon themselves, (the Toad poisons not it selfe, nor does 
the Viper bite it self) but all their ill powrs down upon man. As 
though man could be a Microcosm, a world in himself, no- other way, 
240 except all the misery of the world fell upon him. Adam was able to 
decypher the nature of every Creature in the name thereof, and the 
Holy Ghost hath decyphered his in his name too; In all those names 
that the Holy Ghost hath given man, he hath declared him miserable, 
Gen. 5,2 for, Adam, (by which name God calls him, and Eve too) signifies 
but Redness, but a Blushing: and whether we consider their low 

Sermon No. 2 79 

materials, as it was but earth, or the redness of that earth, as they 
stained it with their own blood, and the blood of all their posterity, 
and as they drew another more precious blood, the blood of the 
Messias upon it, every way both may be Adam, both may blush. So 

250 God called that pair, our first Parents, man in that root, Adam : But the 
first name, by which God called man in generall, mankinds, is Ish, 
Therefore shall a man leave his Father, &c. And Ish, is but h sonitu, Gen. 2.24 
a rugitu: Man hath his name from crying, and the occasion of crying, 
misery, testified in his entrance into the world, for he is born crying; 
and our very Laws presume, that if he be alive, he will cry, and if he 
be not heard cry, conclude him to be born dead. And where man 
is called Gheber, (as he is often) which is derived from Greatness, 
man is but great so, as that word signifies; It signifies a Giant, an 
oppressour, Great in power, and in a delight to doe great mischiefs 

260 upon others, or Great, as he is a Great mar\, and easily hit by others. 
But man hath a fourth name too in Scripture, Enosh, and that signi- 
fies nothing but misery. When David says, Put them in fear Lord, PsaL 9.20 
that the Nations may %now they are but men; there's that name 
Enosh, that they are but miserable things. Adam is Blushing, Ish is 
lamenting, Geber is oppressing, Enosh is all that; but especially that, 
which is especially notified for the misery in our Text, Enosh is 
Homo ceger, a man miserable, in particular, by the misery of sic\- 
nesse, which is our next step, Non sanitas, There is no soundnesse, no 
health in me. 

270 God created man in health, but health continued but a few hours, Morbus 
and sicknesse hath had the Dominion 6000 years. But was man im- 
passible before the fall? Had there been no sicknesse, if there had 
been no sinne? Secundum passiones perfectivas, we acknowledge in Aquin. 
the School, man was passible before: Every alteration is in a degree 
a passion, a suffering; and so, in those things which conduced to his 
well-being, eating, and sleeping, and other such, man was passible: 
that is, subject to alteration; But, Secundum passiones destructivas, 
to such sufferings, as might frustrate the end for which he was made, 
which was Immortality, he was not subject, and so, not to sicknesse. 

280 Now he is; and put all the miseries, that man is subject to, together, 
sicknesse is more then all. It is the immediate sword of God. Phalaris 
could invent a Bull; and others have invented Wheels and Racks; but 

8o Sermon No. 2 

no persecutor could ever invent a sicknesse or a way to inflict a sic\- 

nesse upon a condemned man: To a galley he can send him, and to 

the gallows, and command execution that hour; but to a quartans 

jever, or to a gout, hee cannot condemn him. In poverty I lack but 

other things; In banishment I lack but other men; But in sicknesse, 

I lack my self. And, as the greatest misery o war, is, when our own 

Country is made the seat of the war; so is it of affliction, when mine 

290 own Body is made the subject thereof. How shall I put a just value 

upon Gods great blessings of Wine, and Oyle, and Milkf, and Honey, 

when my tast is gone, or of Liberty, when the gout fetters my feet? 

The King may release me, and say, Let him goe whither he will, 

but God says, He shall not goe till I wilL God hath wrapped up all 

[Mat. 15.4; misery, in that condemnation, Morte morietur, That the sinner shall 

Mark 7.10; die twice: But if the second death did not follow, the first death were 

Gen. 26.11; an ease, and a blessing in many sicknesses. And no sicknesse can be 

etc.] worse, then that which is intended here, for it is all over, Non sanitas, 

no soundnesse, no health in any part. 

Non sanitas 3 This consideration arises not onely from the Physicians Rule, that 
the best state of Mans body is but a Neutrality, neither well nor ill, 
but Nulla sanitas, a state of true and exquisit health, say they, no man 
hath. But not onely out of this strictnesse of Art, but out of an ac- 
knowledgment of Nature, we must say, sanitas hujus vitte, bene in- 
telligentibus, sanitas non est; It is but our mistaking, when we call 
Augustin any thing Health. But why so? fames naturalis morbus est; Hunger 
is a sicknesse; And that's naturally in us all. Medicamentum famis 
cibus, & potus sitis f & jatigationis somnus; when / eate, I doe but 
take Physique for Hunger, and for thirst, when I drin\, and so is 
310 sleep my physique for wearinesse. Detrahe medicamentum, & inter- 
ficient; forbeare but these Physiques, and these diseases, Hunger, and 
thirst, and wearinesse, will kill thee. And as this sickness is upon us 
all, and so non sanitas, there is no Health, in none of us, so it is upon 
Augustin us all, at all times, and so Non sanitas, there is never any soundness 
in us: for, semper deficimus; we are Borne in a Consumption, and as 
little as we are then, we grow less from that time. Vita cursus ad 
mortem; Before we can craule, we runne to meet death; & urgemur 
omnes pari passu: Though some are cast forward to death, by the 
use, which others have of their ruine, and so throw them, through 

Sermon No. 2 


Discontents, into desperate enterprises; and some are drawn forward 
to death, by false Marges, which they have set up to their own Am- 
bitions; and some are spurred forward to death, by sharp Diseases 
contracted by their own intemperance, and licentiousness; and some 
are whip'd forward to death, by the Miseries, and penuries of this life : 
take away all these accidental! furtherances to death, this drawing, 
and driving, and spurring, and whipping, pari passu urgemur omnes, 
we bring all with us into the world, that which carries us out of the 
world, a naturall, unnaturall consuming of that radicall vertue, which 
sustaines our life. Non sanitas, there is no health in any, so universall 

is sickness; nor at any time in any, so universall; and so universall 
too, as that not in any part of any man, at any time. As the King was 
but sick in his feet, and yet it killed him: It was but in his feet, yet 
it flew up into his head, it affected his head; as our former translation 
observed it in their margin; that the disease did not onely grow to a 
great height in the disease, but to the highest parts of the body: It 
was at first but in the feet, but it was presently all over. losiah the 
King was shot with an arrow at the battail of Megiddo; One book 
that reports the story says he was carried out of the field alive and 
dyed at Jerusalem, and another, that he was carried out of the field 

3 dead. Deadly wounds and deadly sicknesses spread themselvs all over, 
so fast, as that the holy Ghost, in relating it, makes it all one, to tell 
the beginning, and the end thereof. If a man doe but prick a finger, 
and binde it above that part, so that the Spirits, or that which they 
call the Balsamum of the body, cannot descend, by reason of that 
ligature, to that part, it will gangrene; And, {which is an argument, 
and an evidence, that mischiefes are more operative, more insinuat- 
ing, more penetrative, more diligent, then Remedies against mis- 
chiefes are) when the Spirits, and Balsamum of the body cannot passe 
by that ligature to that wound, yet the Gangrene will passe from that 

wound, by that ligature, to the body, to the Heart, and destroy. In 
every part of the body death can finde a door, or make a breach; 
Mortall diseases breed in every part. But when every part at once is 
diseased, death does not besiege him, but inhabit him. In the day, 
when the peepers of the house shall tremble, and the strong men 
shall bow themselves, and the grinders cease, because they are few, 
and those that loo\ out at the windows, be darfyied, when age of 

2 Chron. 
1 6. 12 

2 Chron. 

2 Reg. 23.30 

Eccles. 12.3 

82 Sermon No. 2 

Gods making, age grown by many years, or age of the Devills mak- 
ing, age grown by many sinnes, hath spred an universall debility 
upon me, that all sicknesses are in me, and have all lost their names, 

360 as all simples have in Triacle, I am sick of sicf^nesse, and not of a 

Fever, or any particular distemper, then is the misery of this Text 

fallen upon me, Non sanitas, no health, none at any time, none in 

any part, non in Carne, not in my flesh, not in my whole substance, 

which is also another circumstance of exaltation in humane misery. 

Non in Take flesh in the largest extent and signification, that may be, as 

carne Moses calls God, The God of the spirits of all flesh, that is, of the 

Numb. 27. 1 6 Seeing of all Creatures, and take all these Creatures to be ours in that 

[Gen. 1,28] Donation, Subjicite 6- dominamini, Subdue, and rule all Creatures, 

yet there is no soundnesse in our flesh, for, all these Creatures are 

370 corrupted, and become worse then they were, (to us) by the sinne of 
Adam. Bring flesh to a nearer signification, to our own, there was 
Gregor. Caro juxta naturam, and there is Caro juxta culpam. That flesh which 
was naturall to man, that which God gave man at first, that had 
health and soundnesse in it; but yet not such a degree of soundnesse, 
as that it needed no< more, then it then had. That had been naturally 
enough, (if that had been preserved) to carry that flesh it selfe to 
heaven; but even that flesh if it had not sinned, though it had an 
Immortality in it self, yet must have received a glorification in heaven; 
as well, (though in another measure) as those bodies, which shall be 

380 alive at the last day, and shall be but changed, and not dissolved in 
the dust, must receive a glorification there, besides that preservation 
from dissolution. Now this Caro juxta culpam, sinfull flesh, is farther 
from that Glorification; Our naturall flesh, when it was at best, had 
some thing to put on; but our sinfull flesh hath also 1 something to 
put off, before it can receive glory. So then, for flesh in generall, the 
body of Creatures, though that flesh be our flesh, because all Crea- 
tures are ours, in that flesh there is no soundnesse, because they are 
become worse; for that flesh, which we call naturall, Adams first 
flesh, besides that it was never capable of glory in it selfe, but must 

390 have received that, by receiving the light of Gods presence, there is 

none of that flesh remaining now; now universa caro, all flesh is 

Esay 17.4 corrupted; and that curse is gone upon it, The glory of lacob shall 

be empoverished, and the fatnesse of his flesh shall be made leane. 

Sermon No. 2 83 

Quia datum sumpsimus spiritum, because we have raised our spirits Gregory 
in pride, higher then God would, Ecce defluens quotidie portamus 
lutum, Behold God hath walled us with mud walls, and wet mud 
walls, that waste away faster, then God meant at first, they should. 
And by sinnes, this flesh, that is but the loame and plaster of thy 
Tabernacle, thy body, that, all that, that in the intire substance is 

400 corrupted. Those Gummes, and spices, which should embalme thy 
flesh, when thou art dead, are spent upon that diseased body whilest 
thou art alive : Thou seemest, in the eye of the world, to walk in sil\s, 
and thou doest but walke in searcloth; Thou hast a desire to please 
some eyes, when thou hast much to do, not to displease every Nose; 
and thou wilt solicite an adulterous entrance into' their beds, who, if 
they should but see thee goe into thine own bed, would need no other 
mortification, nor answer to thy solicitation. Thou pursuest the works 
of the flesh, and hast none, for thy flesh is but dust held together by 
plaisters; Dissolution and putrefaction is gone over thee alive; Thou 

410 has over liv'd thine own death, and art become thine own ghost, and 
thine own hell; No soundness in all thy flesh; and yet beyond all 
these, beyond the generall miserable condition of man, and the high- 
est of humane miseries, sicknesse, and sicknesse over all the parts, and 
so over them all, as that it hath putrefied them all, there is another 
degree, which followes in our Text, and David calls Trouble, There 
is no soundnesse in my flesh, nor rest in my bones. 

That which such a sicke man most needs, this sick soule shall not Non Pax 
have, Rest. The Physician goes out, and says, hee hath left him to 
Rest, but hee hath left no Rest to him. The anguish of the disease, 

420 nay, the officiousnesse of visitors, will not let him rest. Such send to 
see him as would faine heare hee were dead, and such weep about 
his sick-bed, as would not weep at his grave. Mine enemies speaJ^e Psal. 41.5 
evill of mee, (says David) and say, When shall hee die, and his name 
perish? And yet these evill-speaking enemies come there to see him. 
They say, an evill disease cleaveth fast unto him; and that they say ver - 8 
is true, but they say it not out of compassion, for they adde, And now 
that hee lyeth, let him rise no more. Hee shall not get to that good 
trouble, to that holy disquiet of a conscientious consideration, how 
his state was got; and, it shall bee a greater trouble then hee can 

430 overcome, how to dispose it: He shall not onely not make a religious 

84 Sermon No. 2 

restitution, but he shall not make a discreet WilL He shall suspect 
his wifes fidelity, and his childrens frugality, and clogge them with 
Executors, and them with Over-seers, and be, or be afraid hee shall 
bee over-seen in all. And yet a farther trouble then all this, is intended 
in the other word, which is the last and highest of these vexations, 
Non in ossibus, no rest in my bones. 

In ossibus Saint Basil will needs have us leave the obvious, and the naturall 

signification of this, Bones; for, Habet & anima ossa sua f says he, The 
soule hath Bones, as well as the body, and there shall be no Rest in 

440 those Bones. Such a signification is applyable to the Flesh, as well as 
the Bones; The flesh may signifie the lower faculties of the soule, or 
the weaker works of the higher faculties thereof; There may bee a 
Carnality in the understanding; a concupiscence of disputation, and 
Grego. controversie in unnecessary points. Requirit quod sibi respondere 
nequit, The mind of a curious man delights to examine it selfe upon 
Interrogatories, which, upon the Racke, it cannot answer, and to vexe 
it selfe with such doubts as it cannot resolve. Sub eo ignara deficit, 
quod prudenter requirit; Wee will needs shew wit in moving subtile 
questions, and the more ignorance, in not being able to give our 
Gal. 5.20 45 selves satisfaction. But not onely seditions, and contentions, but Here- 
sies too, are called workes of the flesh; howsoever men thinke them- 
selves wittie, and subtile, and spirituall in these wranglings, yet they 
have carnall respects, they are of the flesh, and there is no soundnes 
in them. But beyond this carnality in matters of Opinions, in points 
of a higher nature, this diseased man in our Text, comes to trouble 
in his Bones, S. Basils spirituall bones: Hee shall suspect his Religion, 
suspect his Repentance, suspect the Comforts of the Minister, suspect 
the efficacy of the Sacrament, suspect the mercy of God himselfe. 
Every fit of an Ague is an Earth-quake that swallows him, every 

460 fain ting of the knee, is a step to Hell; every lying down at night is 
a funerall; and every quaking is a rising to judgment; every bell that 
distinguishes times, is a passing-bell, and every passing-bell, his own; 
every singing in the ear, is an Angels Trumpet; at every dimnesse of 
, , ., the candle, he heares that voice, Fool, this night they will fetch away 

thy soul; and in every judgement denounced against sin, he hears an 
Ito maledicte upon himselfe, Goe thou accursed into hell fire. And 
whereas such meditations as these, might sustaine a rectified soule, 

Sermon No. 2 85 

as Bones, in this sinner, despair e shall have suck'd out all the marrow 
of these Bones, and so there shall bee no soundnesse in his flesh, no 

470 rest in his bones. And so have you this sicke sinner dissected and 
anatomized; Hee hath not onely his portion in misery that lies upon 
all mankinde, which was our first branch, but in the heavyest of all, 
sickenesse, which was a second, and then a third sicknesse spread over 
all, no soundnesse, nor rest in that sicknesse, which was a fourth con- 
sideration, No soundnesse in his flesh, in his weaker faculties and 
operations, Wo rest in his bones, no acquiescence in his best actions, 
with which we end this first part. In which, wee consider sinfull man, 
in himself, and so all is desperate; But in the second, where we find 
him upon the consideration of the cause of all these distresses, That it 

480 is from the Contemplation of the anger of God, There is no sound- 
nesse in my flesh, because of thine Anger, there wee shall finde a way 
offered to him, that may, if hee pursue it aright, bring him to a 
Reparation, to a Redintegration; for, if hee look upon the Anger of 
God in a right line, it will shew him, that as that Anger is the cause 
of his Calamities, so his sinnes are the cause of that Anger. 

May wee not piously apply that Proverbiall speech, Corruptio op- Ira Dei 
timi pessima, (that when good things take in another nature then 
their own, they take it in the highest exaltation) thus, that when God, 
who is all mercy, growes angry, he becomes all anger? The Holy 

490 Ghost himselfe seemes to have given us leave to make that applica- 
tion, when expressing God in the height of his anger, hee calls God 
then, in that anger, a Dove; wee read it the flercenesse of an oppres- ler. 25. ult. 
sour, but Saint Hierome reads it, The anger of a Dove. And truly 
there is no other word then that, in that tongue, (the word is lonah,) 
that signifies a Dove, and that word does signifie a Dove, in many 
other places of Scripture; And that Prophet which made his flight 
from God, when hee sent him to Nineveh, is called by that name, 
lonah, a Dove; And the Fathers of the Latine Church, have read, and 
interpreted it so, of a Dove. Some of them take Nebuchadnezzar to 

500 be this angry Dove, because hee left his owne Dove-coat to* feed 
abroad, to prey upon them; and some, because the Dove was the 
Armes and Ensigne of the Assyrians from the time of Semiramis; 
But the rest take this Dove to bee God himselfe, and that the sinnes 
of men had put a Gall into a Dove, Anger into God. And then, to 

86 Sermon No. 2 

what height that anger growes, is expressed in the Prophet Hosea; 
rrr -i o / will meet them, says God, (when hee is pleased, he says, hee will 
wait for them) as a Bear, (no longer a Dove} as a Bear robbed of her 
whdpes, (sensible of his injuries) and / will rent the caule of their 
hearts, (shiver them in peeces with a dispersion, with a discerption) 

510 And 1 will devour them as with a Lyon, (nothing shall re-unite them 

ler. 19.11 again But / will brea\ them as a Potters vessell, that cannot be made 

whole again.) Honour not the malice of thine enemy so much, as to 

say, thy misery comes from him: Dishonour not the complexion of 

the times so much, as to say, thy misery comes from them; justifie 

not the Deity of Fortune so much, as to say, thy misery comes from 

her; Finde God pleased with thee, and thou hast a hook in the nos- 

' ' trils of every Leviathan, power cannot shake thee, Thou hast a wood 

to cast into the waters of Marah, the bitternesse of the times cannot 

** hurt thee, thou hast a Rock to dwell upon, and the dream of a For- 

520 tunes wheel, can not overturn thee. But if the Lord be angry, he needs 
no Trumpets to call in Armies, if he doe but sibilare muscam, hisse 
and whisper for the flye, and the Bee, there is nothing so little in his 
hand, as cannot discomfort thee, discomfit thee, dissolve and powr 
out, attenuate and annihilate the very marrow of thy soul. Every 
thing is His, and therefore every thing is Hee; thy sicknesse is his 
sword, and therefore it is Hee that strikes thee with it, still turne 
upon that consideration, the Lord is angry; But then look that anger 
in the face, take it in the right line, as the Originall phrase in this 
text directs, a facie ires Dei, There is no soundnesse in my flesh, from 

530 the face of thine anger. 

.... As there is a Manifestation of Gods anger in this phrase, The face 

A facie ires , _ T , , , , . ,. 11. / . . 

of Gods anger, so there is a Multiplication, a plurality too, for it is 

indeed, Mippenei, h faciebus, the faces, the divers manifestations of 
Gods anger; for, the face of God, (and so of every thing proceeding 
Aug. from God) is that, by which God, or that work of God is manifested 
to us. And therefore since God manifests his anger so many usefull, 
and medicinall ways unto thee, take heed of looking upon his anger, 
where his anger hath no face, no manifestation; take heed of imagin- 
ing an anger in God, amounting to thy Damnation, in any such 
540 Decree, as that God should be angry with thee in that height, without 
looking upon thy sinnes, or without any declaration why hee is 

Sermon No. 2 87 

angry. Hee opens his face to thee in his Law, he manifests himself 
to thee in the Conditions, by which he hath made thy salvation pos- 
sible, and till he see thee, in the transgression of them, he is not angry. 
And when he is angry so, be glad he shews it in his face, in his out- 
ward declarations; that fire smothered, would consume all; Gods 
anger reserved till the last day, will last as long as that day, as that 
undeterminable day, for ever. When should we goe about to quench 
that fire, that never bursts out, or to seek reconciliation, before a 

550 hostility be declared? Therefore Saint Bernard begs this anger at 
Gods hands, Irascaris mihi Domine, O Lord, be angry with me; And 
therefore David thanks God, in the behalf of that people, for his 
anger, Thou forgavest them, though thou toofyest vengeance of their Psalm 99.8 
inventions. The fires of hell, in their place, in hell, have no light; But 
any degrees of the fires of Hell, that can break out in this life, have, in 
Gods own purpose, so much light, as that through the darkest 
smother of obduration, or desperation, God would have us see him. 
Therefore Saint Hierome makes this milder use of this phrase, that 
God shewes faciem irce, but non iram } that his face of anger is rather 

560 a telling us, that hee will bee angry, then that hee is angry yet; the 
corrections that God inflicts to reduce us, if wee profit not by them, 
were anger Ab initio f wee shall suffer for the sinnes, from which 
those corrections should have reduced us, and for that particular 
sinne, of not being reduced by them; but if they have their effect, 
there was not a drop of gall, there was not a dramme of anger in the 
anger. Now that that God intends in them is, that as wee apprehend 
our calamities to proceed from Gods anger, and to discharge Destiny, 
and Fortune, so wee apprehend that anger to proceed from our own 
sinnes, and so discharge God himselfe; There is no rest in my bones 

570 because of my sin. 

As we are the sons of Dust, {worse, the sonnes of Death) we must 3. Part 
say to Corruption f Thou art my Father, and to the worm, Thou art Peccatum 
my Mother, so we may say to the anger of God, it is our grandfather, lob 17.14 
that begot these miseries, but wee must say too, to our sinne, Thou 
art my great-grandfather, that begot Gods anger upon us: and here 
is our wofull pedegree, howsoever wee be otherwise descended. 'Tis Gregor. 
true, there is no soundnesse, there is misery enough upon thee; and 
true, that God is angry, vehemently angry; But, Expone justitiam 

88 Sermon No. 2 

ires Dei, deal clearly with the world, and clear God, and confesse it 
Gen. 4. [13] 58 is because of thy sinne. When Cain says, My sin is greater then can be 
forgiven, that word Gnavon is ambiguous, it may bee sinne, it may 
bee punishment, and wee know not whether his impatience grew 
out of the horrour of his sinne, or the weight of his punishment. But 
here wee are directed by a word that hath no ambiguity; Kata signifies 
sin, and nothing but sinne; Here the holy Ghost hath fixed thee upon 
a word, that will not suffer thee to consider the punishment, nor the 
cause of the punishment, the anger, but the cause of that anger t and 
all, the sin. Wee see that the bodily sicknesse, and the death of many 
is attributed to one kind of sinne, to the negligent receiving of the 
i Cor. 11.30 590 Sacrament, For this cause many are wea\ and sic]^ amongst you, and 
Ambrose many sleep. Imaginem judicii ostenderat, God had given a represen- 
tation of the day of Judgement in that proceeding of his, for then 
we shall see many men condemned for sinnes, for which we never 
suspected them: so wee thinke men dye of Fevers, whom we met 
lately at the Sacrament, and God hath cut them off perhaps for that 
sin of their unworthy receiving the Sacrament. My miseries are the 
fruits of this Tree; Gods anger is the arms that spreads it; but the 
root is sin. My sin, which is another consideration. 

Meum We say of a Possession, Transit cum onere, It passes to me, with 

600 the burthen that my Father laid upon it; his debt is my debt: so does 
it, with the sin too*; his sin, by which he got that possession, is my sin, 
if I know it: and, perchance, the punishment mine, though I know 
not the sin. Adams sin, 6000 years agoe, is my sin; and their sin, that 
shall sinne by occasion of any wanton writings of mine, will be my 
sin, though they come after. Wofull riddle; sin is but a privation, and 
yet there is not such another positive possession : sin is nothing, and 
yet there is nothing else; I sinned in the first man that ever was; and, 
but for the mercy of God, in something that I have said or done, 
might sin, that is, occasion sin, in the last man that ever shall be. 
610 But that sin that is called my sinne in this text, is that that is become 
mine by an habituall practise, or mine by a wilfull relapse into it. 
And so my sin may kindle the anger of God, though it bee but a 
single sinne, One sinne, as it is delivered here in the singular, and 
no farther, Because of my sinne. 
Singulars Every man may find in himself, Peccatum complicatum, sinne 

Sermon No. 2 89 

wrapped up in sinne, a body of sin. We bring Elements of our own; 
earth of Covetousnesse, water of unsteadfastnesse, ayre of putrefac- 
tion, and fire of licentiousnesse; and of these elements we make a 
body of sinne; as the Apo-stle says of the Naturall body, There are * Cor. 12.20 

620 many members, but one body, so we may say of our sin, it hath a 
wanton eye, a griping hand, an itching ear, an insatiable heart, and 
feet swift to shed blood, and yet it is but one body of sin; It is all, 
and yet it is but One. But let it be simply, and singularly but One, 
(which is a miracle in sin, truly I think an impossibility in sin, to be 
single, to be but One) (for that unclean Spirit, which possessed the 
man that dwelt amongst the tombs, carryed it at first, as though he 
had been a single Devill, and he alone in that man, I, / adjure thee, Mar. 5^7] 
says he to Christ, and torment not me, not me, so far in the singular, 
but when Christ puts him to it, he confesses, we are many, and my 

630 name is legion: So though thy sinne, slightly examined, may seem 
but One, yet if thou dare presse it, it will confesse a plurality, a 
legion) if it be but One, yet if that One be made thine, by an habit- 
uall love to it, as the plague needs not the help of a Consumption to 
kill thee, so neither does Adultery need the help of Murder to damn 
thee. For this making of any One sin, thine, thine, by an habituall 
love thereof, will grow up to the last and heaviest waight, intimated 
in that phrase, which is also in this clause of the Text, In jade peccati; 
that this sin will have a face, that is, a confidence, and a devesting of 
all bashfulnes or disguises. 

640 There cannot bee a heavier punishment laid upon any sinne, then Fades 
Christ lays upon scandall: It were better for him a mil-stone were peccati 
hanged about his nec\, and hee drowned in the Sea. If something Luke 17.2 
worse, then such a death, belong to him, surely it is eternall Death. 
And this, this eternall death, is interminated by Christ, in cases, where 
there is not always sinne, in the action which wee doc, but if we doe 
any action, so, as that it may scandalize another, or occasion sin in 
him; we are bound to study, and favour the weaknesse of other men, 
and not to doe such things, as they may think sins. We must prevent 
the mis-interpretation, yea the malice of other men; for though the 

650 fire be theirs, the "few ell, or at least, the bellows, is ours; The unchari- 
tablenesse, the malice is in them, but the awaking, and the stirring 
thereof, is in our carelesnesse, who were not watchfull upon our 

go Sermon No. 2 

actions. But when an action comes to be sin indeed, and not onely 
occasionally sin, because it scandalizes another, but really sin in it 
selfe, then even the Poet tels you. Maxima debetur pueris reverentia, 
si quid Turpe paras, Take heed of doing any sinne, in the sight of 
thy Child: for, if we break through that wall, we shall come quickly 
to that, jaciem Sacerdotis non erubuerunt, they will not be afraid, nor 
Lam. 4.16 ashamed in the presence of the Priest, they will look him in the face, 

660 nay receive at his hands, and yet sin their sinne, that minute, in their 

hearts; and to that also, jaciem seniorum non erubuerunt, they will 

not be afraid, nor ashamed of the Office of the Magistrate; but sin for 

[Isa. 3.9] nothing, or sin at a price, bear out, or buy out all their sins. They sin 

as Sodom, and hide it not, is the highest charge that the Holy Ghost 

Psal. 12.4 could lay upon the sinner. When they come to say, Our lips are ours, 

who is Lord over us? They will say so of their hands, and of all their 

bodies, They are ours, who shall forbid us, to doe what wee will with 

them? And what lack these open sinnners of the last judgement, and 

the condemnation thereof? That judgement is, that men shall stand 

670 naked in the sight of one another, and all their sinnes shall be made 
manifest to all; and this open sinner, does so, and chuses to doe so, 
Psal. 19.12 even in this world. When David prays so devoutly, to be cleansed 
from his secret sins; and Saint Paul glories so devoutly, in having 
renounced the hidden thitigs of dishonesty, how great a burthen is 
there, in these open and avowed sins; sins that have put on so brasen 
a face, as to out-face the Minister, and out-face the Magistrate, and 
call the very Power, and Justice of God in question, whether he do 
hate or can punish a sinne? for, they doe what they can to remove 
that opinion out of mens hearts. Truly, as an Hypocrite at Church, 

680 may doe more good, then a devout man in his Chamber at home, 
because the Hypocrites outward piety, though counterfeit, imprints 
a good example upon them, who doe not know it to bee counterfeit, 
and wee cannot know, that he that is absent from Church now, is 
now at his prayers in his Chamber: so a lesser sinne done with an 
open avowment, and confidence, may more prejudice the Kingdome 
of God, then greater in secret. And this is that which may be prin- 
cipally intended, or, at least, usefully raised out of this phrase of the 
Holy Ghost in David, A jade peccati, that the habituall sinner comes 
to sin, not onely with a negligence, who know it, but with a glorious 

Sermon No. 2 


690 desire, that all the world might know it; and with a shame, that any 

such Judge as feared not God nor regarded man, should be more Luke 18.2 
feareless of God, or regardless of man, then he. 

But now, belo'ved, when we have laid man thus low, Miserable, 
because Man, and then Diseased, and that all over, without any 
soundnesse, even in his whole substance, in his flesh, and in the 
height of this disease, Restlesse too, and Restlesse even in his bones, 
diffident in his strongest assurances; And when we have laid him 
lower then that, made him see the Cause of all this misery to be the 
Anger of God, the inevitable anger of an incensed God, and such an 

700 an g er o f God as hath a face, a manifestation, a reality, and not that 
God was angry with him in a Decree, before he shewed man his face 
in the Law, and saw Mans face in the transgression of the law; And 
laid him lower then that too, made him see the cause of this anger, 
as it is sinne, so to be his sinne, sinne made his by an habituall love 
thereof, which, though it may be but one, yet is become an out-facing 
sinne, a sinne in Contempt and confidence, when we have laid Man, 
laid you, thus low, in your own eyes, we returne to the Canon and 
rule of that Physician whom they call Evangelistam medicine, the Mesues 
Evangelist of Physique, Sit intentio prima in omni medicina com- 

710 fortare, whether the physician purge, or lance, or sear, his principall 
care, and his end, is to comfort and strengthen: so though we have 
insisted upon Humane misery, and the cause of that, the anger of 
God, and the cause of that anger, sinne in that excesse, yet we shall 
dismisse you with that Consolation, which was first in our intention, 
and shall be our conclusion, that as this Text hath a personall aspect 
upon David alone, and therefore we gave you his case, and then a 
general! retrospect upon Adam, and all in him, and therefore we 
gave you your own case, so it hath also an Evangelicall prospect upon 
Christ, and therefore, for your comfort, and as a bundle of Myrrhe 

720 j^ vour b osomeS) we s h a ll give you his case too, to whom these words 
belong, as well as to Adam, or David, or you; There is no soundnesse 
in my flesh, because of thine anger, neither is there any rest in my 
bones, because of my sinne. 

If you will see the miseries of Man, in their exaltation, and in their Christus 
accumulation too, in their weight, and in their number, take them in 
the Ecce homo, when Christ was presented from Pilate, scourged and [Joh. 19.5] 

Psal. 89.51 

[Isa.] 53.2 
[and 3] 

Esay 1.6 

Lam 1. 12 

[Mat. 26.37, 
38; Mark 

i4-33 ? 34] 

[Lam. i] 

ver. 13 

[Lam. i] 

ver. 12 

[Mat. 27.46; 

Mark 15.34] 

[Isa.] 53.4 

Mat 26.31 

Zech. 13.7 


6. [36-40] 



92 Sermon No. 2 

scorned. Ecce homo, behold man, in that man, in the Prophets; They 
have reproched the footsteps of thine Anointed, says David, slandred 
his actions, and conversation; He hath no form, nor comlinesse, nor 
beauty, that we should desire to see him, says Esay; Despised, rejected 
o men; A man of sorrows, and acquainted with grief es. And Ecce 
homo, behold man, in that man, in the whole history of the GospelL 
That which is said of us, of sinfull men, is true in him, the salvation 
of men, from the sole of the foot, even unto the Head, there is no 
soundnesse f but wounds, and bruises, and putrefying sores. That 
question will never receive answer, which Christ askes, Is there any 
sorrow li\e unto my sorrow? Never was, never will there be any 
sorrow li\e unto his sorrow, because there can never be such a person, 
to suffer sorrow. Affliction was upon him, and upon all him; for, His 
soule was heavy unto death; Even upon his Bones; fire was sent into 
his bones, and it prevailed against him. And the highest cause of this 
affliction was upon him, the anger of God; The Lord had afflicted 
him, in the day of his -fierce anger. The height of Gods anger, is Dere- 
liction; and he was brought to his Vt quid dereliquisti, My God, my 
God why hast thou forsaken me? We did esteem him striken of the 
Lord, says Esay; And we were not deceived in it; Percutiam pas- 
torem, says Christ himselfe of himself e, out of the Prophet, I will smite 
the shepheard, and the sheep of the flocT^ shall be scattered; And then, 
the cause of this anger, sinne, was so upon him, as that, though in 
one consideration, the raine was upon all the world, and onely this 
fleece of Gedeon dry, all the world surrounded with sinne, and onely 
He innocent, yet in another line we finde all the world dry, and onely 
Gedeons fleece wet, all the world innocent, and onely Christ guilty. 
But, as there is a Ve re tulit, and a Vere portavit, surely he bore those 
grief es, and surely he carried those sorrows, so they were Vere nostri, 
surely he hath borne our griefes, and carried our sorrows, he was 
wounded for our transgressions, and bruised for our iniquities; The 
Chastisement of our feace was upon him; and therefore it must 
necessarily follow, (as it does follow there) with his stripes wee were 
healed; for, God will not exact a debt twice; of Christ for me, and of 
me too. And therefore, Quare moriemini Domus Israel? since I have 
made ye of the houshold of Israel, why will ye die? since ye are 
recovered of your former sicknesses, why will ye die of a new disease, 

Sermon No, 2 


of a suspicion, or jealousie, that this recovery, this redemption in 

Christ Jesus belongs not to you? Will ye say, It is a fearful! thing Heb. 

to fall into the hands, Dei viventis, of the living God? Tis so; a fear- l 

full thing; But if Deus mortuus, the God of life bee but dead for 

mee, be fallen into my hands, applied to mee, made mine, it is no 

fearefull thing to fall into the hands of the living God. Non satis Hippocrates 

770 est medicum fecisse suum officium, nisi cegrotus, & adstantes sua; 
It is not enough for Christ Jesus to have prepared you the balm of 
his bloud, not enough for us, to' minister it to you, except every one 
of you help himself, in a faithfull application, and help one another, 
in a holy and exemplar conversation. Quam exacte, & accurate usus Chrysost. 
dictionibus? How exact and curious was the holy Ghost, in David, in 
choice of words? He does not say, Non sanitas mihi, sed non in 
came; not that there is no health for me, but none in me; non in 
came mea, not in my flesh, but in carne ejus, in the flesh and bloud 
of my Saviour, there is health, and salvation. In ossibus ejus f in his 

780 bones, in the strength of his merits, there is rest, and peace, a facie 
peccati, what face soever my sins have had, in my former presump- 
tions, or what face soever they put on now, in my declination to 
desperation. The Lord waiteth that he may have mercy 'upon you; Esa. 30.18 
He stays your leisure; and therefore will he be exalted, (says that 
Prophet there) that hee may have mercy upon you; He hath chosen 
that for his way of honour, of exaltation, that he may have mercy 
upon you. And then, Quare moriemini? If God bee so respective 
towards you, as to wait for you, if God be so ambitious of you, as to 
affect a kingdome in you, why will ye die? since he will not let ye 

790 die of Covetousnesse, of adultery, of ambition, of prophanenesse in 
your selves, why will yee die of jealousie, of suspition in him? It was 
a mercifull voice of David; Is there yet any man left of the house of 2 Sam. 9.1 
Saul, that I may shew mercy for Jonathans sa\e? It is the voice of 
God to you all, Is there yet any man of the house of Adam, that 1 
may shew mercy for Christ Jesus safye? that takes Christ Jesus in his 
arms, and interposes him, between his sins, and mine indignation, 
and non morietur, that man shall not die. We have done; Est ars Paracels. 
sanandorum morborum medicina, non rhetorica; Our physick is not [Mat. 9.12; 
eloquence, not directed upon your affections, but upon your con- Mark 2.1 7; 

800 sciences; To that wee present this for physick, The whole need not Luke 5.31] 

94 Sermon No. 2, 

a Physician, but the sick doe. If you mistake your selves to be well, 
or think you have physick enough at home, knowledge enough, 
divinity enough, to save you without us, you need no Physician; that 
is, a Physician can doe you no good; but then is this Gods physick, 
and Gods Physician welcome unto you, if you be come to a remorse- 
full sense, and to an humble, and penitent acknowledgement, that 
you are sick, and that there is no soundnesse in your flesh, because of 
his anger, nor any rest in your bones, because of your sins, till you 
turn upon him, in whom this anger is appeas'd, and in whom these 
810 sins are forgiven, the Son of his love, the Son of his right hand, at his 
right hand Christ Jesus. And to this glorious Sonne of God, &c. 

Number 3. 

Preached at Lincolns Inne. 


DLVID having in the former verses of this Psalm assign'd a 
reason, why he was bound to pray, because he was in misery, 
(0 Lord rebu\e me not in thine anger, for thine arrows stic\ 
fast in mee) And a reason why hee should be in misery, because God 
was angry, (Thy hand presseth me sore, v. 2. And, there is no sound- 
nesse in my flesh, because of thine anger, v. 3.) And a reason, why 
God should be angry, because he had sinn'd, (There is no rest in my 
bones f because of my sin, in the same verse) He proceeds to a reason, 
why this prayer of his must be vehement, why these miseries of his 

10 are so violent, and why Gods anger is permanent, and he findes all 
this to be, because in his sins, all these venimous qualities, vehemence, 
violence, and continuance, were complicated, and enwrapp'd; for, 
hee had sinn'd vehemently, in the rage of lust, and violently, in the 
effusion of bloud, and permanently, in a long, and senslesse security. 
They are all contracted in this Text, into two kinds, which will be 
our two parts, in handling these words; first, the sup ergr esses super, 
Mine iniquities are gone over my head, there's the multiplicity, the 
number, the succession, and so the continuation of his sin: and then, 
the Gravatce super. My sins are as a heavy burden, too heavy for me, 

20 there's the greatnesse, the weight, the insupportablenesse of his sin. 
S. Augustine cals these two distinctions, or considerations of sin, 
Ignorantiam, & Difficultatem; first, that David was ignorant, that 
he saw not the Tide, as it swell'd up upon him, Abyssus Abyssum, 
Depth call'd upon Depth; and, all thy waters, and all thy billows are Ps. 42.7 


96 Sermon No. j 

gone over me, (says he, in another place) hee perceiv'd them not 
coming till they were over him, he discerned not his particular sins, 
then when he committed them, till they came to the supergressce 
super, to that height, that he was overflowed, surrounded, his in- 
iquities were gone over his head, and in that S. Augustine notes 

30 Ignorantiam, his in-observance, his inconsideration of his own case; 
and then he notes Difficultatem, the hardnesse o recovering, because 
he that is under water, hath no 1 aire to see by, no* aire to hear by, he 
hath nothing to reach to, he touches not ground, to push him up, he 
feels no bough to pull him up, and therein that Father notes Diffi- 
cultatem, the hardnesse of recovering. Now Moses expresses these 
two miseries together, in the destruction of the Egyptians, in his song, 
after Israels deliverance, and the Egyptians submersion, The Depths 
have covered them, (there's the supergressce super, their iniquities, in 
that punishment of their iniquities, were gone over their heads) And 

40 then, They san\ into the bottome as a stone (says Moses) there's the 
gravatcE super, they depressed them, suppressed them, oppressed them, 
they were under them, and there they must lie. 

The Egyptians had, David had, we have too many sins, to swim 
above water, and too great sins to get above water again, when we 
are sunk; The number of sins then, and the greatnesse of sin, will 
be our two parts; the dangers are equall, to multiply many lesser sins, 
or to commit a few, more hainous: except the danger be greater, (as 
indeed it may justly seem to be) in the multiplication, and custome, 
and habit of lesser sins; but how great is the danger then, how 

50 desperate is our state, when our sins are great in themselves, and 

multiplied too ? 

Divisio In his many sins, we shall touch thus many circumstances: First, 

they were peccata, sins, iniquities; and then peccata sua, his sins, his 
iniquities, which intimates actuall sins; for though God inflict 
miseries for originall sin, (death, and that, that induces it, sicfyiesse, 
and the like) yet those are miseries common to all, because the sin is 
so too; But these, are his punishments, personall calamities, and the 
sins are his own sins; And then, (which is a third circumstance) 
they are sins in the plurall, God is not thus angry for one sin; And 

60 again, they are such sins, as have been long in going, and are now 
got over, super gresste sunt, they are gone, gone over; And then lastly, 

Sermon No. 3 97 

for that first part, supergressse Caput, they are gone over my head. 
In which exaltation, is intimated all this; first, sicut tectum, sicut 
fornix, they are over his head, as a roofe, as a deling, as an Arch, they 
have made a wall of separation, betwixt God and us, so they are above 
our head; And then sicut clamor, they are ascended as a noise, they 
are got up to heaven, and cry to God for vengeance, so they are above 
our head; And again sicut aquce, they are risen and swollen as waters, 
they compass us, they smother us, they blinde us, they stupefie us, 

70 so they are above our head; But lastly and principally, sicut Dominus, 
they are got above us, as a Tyran, and an usurper, for so they are 
above our head too : And in these we shall determine our first part. 
When from thence we come to our second part, in which, (as in this 
we shall have done their number) we shall consider their greatnesse, 
we finde them first heavy, sinne is no light matter; And then, they 
are too heavy, a little weight would but ballast us, this sinkes us; Too 
heavy for me, even for a man equall to David; and where is he? 
when is that man? for, says our text, they are as heavy, as a heavy 
burden; And the nature, and inconvenience of a Burden is, first to 

80 Croofyen, and bend us downward from our naturall posture, which 
is erect, for this incurvation implies a declination in the inordinate 
love of the Creature, Incurvat. And then the nature of a burden is, to 
Tyre us; our very sinne becomes fulsome, and wearisome to us, 
fatigat; and it hath this inconvenience too, ut retardet, it slackens our 
pace, in our right course, though we be not tired, yet we cannot goe 
so fast, as we should in any way towards godliness; and lastly, this is 
the inconvenience of a burden too, ut prczcipitet, it makes us still apt 
and ready to stumble, and to fall under it: It crookens us, it deprives 
us of our rectitude; it tires us, extinguishes our alacrity; It slackens 

90 us, enfeebles and intepidates our zeale; It occasions our stumbling, 
opens and submits us, to every emergent tentation. And these be the 
dangers, and the mischievous inconveniences, notified to us, in those 
two Elegancies of the holy Ghost, the super gress& f the multiplicity of 
sinnes, They are gone over my head, and the gravatce, They are a 
heavy burden, too heavy for me. 

First then, all these things are literally spoken of David; By David 
application, of us; and by figure, of Christ. Historically, David; 
m or ally r we; Typically, Christ is the subject of this text. In Davids 

98 Sermon No. 3 

person, we shal insist no longer upon them, but onely to look upon 

100 the two generall parts, the multiplicity of his sinne, and the weight 
and greatnesse thereof: And that onely in the matter of Vriah, as the 
Holy Ghost, (without reproching the adultery or the murder, after 
Davids repentance) vouchsafes to mollifie his manifold, and his 
hainous sinne. First, f he did wrong to a loyall and a faithfull servant; 
and who can hope to be well served, that does so ? He corrupted that 
woman, who for ought appearing to the contrary, had otherwise 
preserved her honour, and her Conscience entire; It is a sinne, To 
Psal, 50.18 runne with a theije when thou seest him, or to have thy portion with 
them that are adulterers already; to accompany them in their sinne, 

110 who have an inclination to that sinne before, is a sinne; but to* solicite 
them, who have no such inclination, nor, but for thy solicitation, 
would have had, is much more inexcusable. In Davids sinne, there 
was thus much more, he defrauded some, to whom his love was due, 
in dividing himselfe with a strange woman. To steale from another 
man, though it be to give to the poor, and to such poor, as would 
otherwise sterve, if that had not been stollen, is injustice, is a sinne. 
To divide that heart, which is intirely given to a wife, in mariage, 
with another woman, is a sinne, though she, to whom it is so given, 
pretend, or might truly suffer much torment and anguish if it were 

120 not done. Davids sinne flew up to a higher spheare; He drew the 
enemy to blaspheme the name of God, in the victory over Israel, 
where Vriah was slaine: God hates nothing more in great persons, 
then that prevarication, to pretend to assist his cause, and promove 
his Religion, and yet underhand give the enemies of that Religion, 
way to grow greater. His sinnes, indeed, were too many to be num- 
bred; too great too, to be weighed in comparison with others. Vriah 
was innocent towards him, and faithfull in his imployment, and, at 
that time, in an actuall, and in a dangerous service, for his person, 
for the State, for the Church. Him David betrays in his letter to Joab; 

130 Him David makes the instrument of his own death, by carrying those 

letters, the warrants of his own execution; And he makes Joab, a 

man of honour, his instrument for a murder to cover an adultery. 

Thus many sinnes, and these heavy degrees of sin, were in this one; 

I Chron. and how many, and how weighty, were in that, of numbring of his 

21.1 people, wee know not. We know, that Satan provoked him to doe it; 

Sermon No. 3 99 

and we know, that Joab, who seconded and accomplished his desire ver. 3 
in the murder of Vriah, did yet disswade, and dis-counsell this num- 
bring of the people, and not out of reason of State, but as an expresse 
sin. Put all together, and lesse then all, we are sure David belied not 

140 himself, His iniquities were gone over his head, and as a heavy 
burden, they were too heavy for him; Though this will be a good 
rule, for the most part, in all Davids confessions and lamentations, 
that though that be always literally true of himself, for the stnne, 
or for the punishment, which he says, personally David did suffer, 
that which he complains of in the Psalms, in a great measure, yet 
David speaks prophetically, as well as personally, and to us, who 
exceed him in his sins, the exaltation of those miseries, which we 
finde so often in this book, are especially intended; That which David 
relates to have been his own case, he foresees will be ours too, in a 

150 higher degree. And that's our second, and our principal! object of all 
those circumstances, in the multiplicity, and in the hainousnesse of 
sin; And therefore, to that second part, these considerations in our 
selves, we make thus much hast. 

First then, they were peccata, sins, iniquities. And we must not 
think to ease our selves in that subtilty of the School, Peccatum nihil; 
That sin is nothing, because sinne had no creation, sin hath no reality, 
sin is but a deflection from, but a privation of the rectitude required 
in our actions; that's true; 'tis true, that is said by Catarinus, Let Eph. 5.2 
wives be subject to their husbands in omnibus, in every thing, 

160 omnium appellatione, in Scripturis, nunquam venit malum, where- 
soever the Scripture says all things, it never means any ill thing, quia 
malum, ut malum, defectio est, nihil est, because, says hee, ill things, 
are no things, ill, considered as ill, is nothing; for, whatsoever is 
any thing, was made by God, and ill, sin, is no creature of his making. 
This is true; but that will not ease my soul, no more then it will ease 
my body, that sic finesse is nothing, and death is nothing: for, death 
hath no reality, no creation, death is but a privation, and damnation, 
as it is the everlasting losse of the sight and presence of God, is but 
a privation. And therefore as we fear death, and fear damnation, 

170 though in discourse, and in disputation, we can make a school-shift, 
to call them nothing, and but privations, so let us fear sin too, for all 
this imaginary nothingnesse, which the heat of the School hath 
smoak'd it withall 

of sin 

of sin 


of sin 


of sin 

Clem. Alex. 

ioo Sermon No. 3 

Sin is so far from being nothing, as that there is nothing else but 
sin in us: sin hath not onely a place, but a Palace, a Throne, not onely 
a beeing, but a dominion, even in our best actions: and if every action 
of ours must needs be denominated from the degrees of good, or of 
bad, that are in it, howsoever there may be some tincture of some 
morall goodnesse, in some actions, every action will prove a sin, that 

' is, vitiated and depraved with more ill, then rectified with good 
conditions. And then, every sin will prove Icssio Dei, a violence, a 
wound inflicted upon God himselfe, and therefore it is not nothing. 
It is strangely said in the Roman Church, for the establishing of 
their kind of veniall sin, that every sin is not l<z$io Dei, a violation, 
and a wounding of God, because God is charity, and charity is not 
extinguished by every sin. The Priest and the Levtte neglected the 
man, that lay in his bloud, in the way to Jericho; but they did not 
argue so, Tush this man is not hurt, for we see him breathe, and 
move. Out of the Civill Law, we assigne divers Diminutiones Capitis, 

' many things, that are called capitall, and yet doe not take away mans 
life; And it were strangely concluded, that a man were not hurt in 
his head, because he was not beheaded. Yet so they conclude, that 
say, a veniall sin is not lasio Dei, not a violation of God, who is 
charity, because it does not extinguish charity: so that, at the last, 
nothing shall be sin with them, except it \ill God; that is, nothing. 
And indeed they have brought it too near to that, when they have 
left no sin, which may not be bought out after, no sin, to which, by 
some just consequence, and inference upon some points of their 
doctrine, a man may not be encouraged before. Turpis omnis pars 

} suo universo non consentiens; Every lim that is not proportionable 
to the whole body, deforms the body. God made a body of goodnesse; 
all good; and he that enters an ill action, a sin, deforms this body of 
God, defaces this work of his making. Mentis principatus in peccato 
obliviscimur; we resign e, we disavow that soveraignty, which God 
hath given us, when we sin. 

God spake not onely of the beasts of the forest, but of those beasts, 
that is, those brutish affections, that are in us, when he said, Subji- 
cite & dominamini, subdue, and govern the world; and in sinning 
we lose this dominion over our selves, and forfeit our dominion over 

' the creature too. Qui peccat, quatenus peccat f seipso deterior; Every 

Sermon No. 3 101 

sin leaves us worse, then it found us, and we rise poorer, ignobler, Debility 
weaker, for every nights sin, then we lay down. Plerumque non of sin 
implemus bonum propositum, ne offendamus cos quibuscum vivi- August. 
777^; If any good purpose arise in us, we dare not pursue it, for fear Facility 
of displeasing those, with whom we live, and to whom we have a of sin 
relation, and a dependence upon them. We sin, and sin, and sin, lest 
our abstinence from sin, should work as an increpation, as a rebuke 
upon them that doe sin; for this they will call an ambition in us, that 
being their inferiours, we goe about to be their betters, if wee will 

220 needs be better, that is, less vicious then they. First then, personally 
in himselfe, prophetically in us, David laments our state, quia peccata, 
because we are under sin, sin which is a depravation of man in him- 
self, and a deprivation of God from man. And then our next cause 
of lamentation is, the propriety in sin, that they are nostra, our own, 
iniquitates mecs, says David, My sins, Mine iniquities are gone over 
my head. 

We are not all Davids, amabiles, lovely and beloved in that measure Sua 
that David was, men according to Gods heart: But we are all Adams, 
terrestres, and lutosi, earth, and durty earth, red, and bloudy earth, 

230 and therefore in our selves, as deriv'd from him, let us finde, and 
lament all these numbers, and all these weights of sin. Here we are 
all born to a patrimony, to an inheritance; an inheritance, a patrimony 
of sin; and we are all good husbands, and thrive too fast upon that 
stock, upon the encrease of sin, even to the treasuring up of sin, and 
the wrath of God for sin. How naked soever we came out of our 
mothers wombe, otherwise, thus we came all apparell'd, apparelPd 
and invested in sin; And we multiply this wardrobe, with new habits, 
habits of customary sins, every day. Every man hath an answer to 
that question of the Apostle, What hast thou, that thou hast not r ^ -, 

240 received from God? Every man must say, I have pride in my heart, 
wantonnesse in mine eyes, oppression in my hands; and that I never 
receiv'd from God. Our sins are our own; and we have a covetous- 
nesse of more; a way, to make other mens sins ours too, by drawing 
them to a fellowship in our sins. I must be beholden to the loyalty 
and honesty of my wije, whether my children be mine own, or no; 
for, he whose eye waiteth for the evening, the adulterer, may rob me 
of that propriety. I must be beholden to the protection of the Law, 

IO2 Sermon No. 3 

whether my goods shall be mine, or no; A potent adversary, a corrupt 
Judge may rob me of that propriety. I must be beholden to my 

250 Physician, whether my health, and strength shal be mine, or no; A 
garment negligently left off, a disorderly meal may rob me of that 
propriety. But without asking any man leave, my sins will be mine 
own. When the presumptuous men say, Our lips are our own, and 
1244] ^^^ ton g ues arc our owrlj the Lord threatens to cut of? those lips and 
those tongues. But except we doe come to say, Our sins are our own, 
God will never cut up that root in us, God will never blot out the 
memory in himself, of those sins. Nothing can make them none of 
ours, but the avowing of them, the confessing of them to be ours. 
Onely in this way, I am a holy lier, and in this the God of truth will 

260 reward my lie; for, if I say my sins are mine own, they are none of 
mine, but, by that confessing and appropriating of those sins to my 
selfe, they are made the sins of him, who hath suffered enough for 
all, my blessed Lord and Saviour, Christ Jesus. Therefore that servant 
of God, S. Augustine confesses those sins, which he never did, to be 
his sins, and to have been forgiven him: Peccata mihi dimissa 
jateor, & qu& mea sponte fed, & quiz te duce non fed; Those sins 
which I have done, and those, which, but for thy grace, I should have 
done, are all, my sins. Alas, I may die here, and die under an ever- 
lasting condemnation of fornication with that woman, that lives, and 

270 dies a Virgin, and be damn'd for a murderer of that man, that out- 
lives me, and for a robbery, and oppression, where no man is damni- 
fied, nor any penny lost. The sin that I have done, the sin that I 
would have done, is my sin. We must not therefore transfer our sins 
upon any other. Wee must not think to discharge our selves upon a 
Non patris Peccata Patris; To come to say, My father thriv'd well in this course, 
why should not I proceed in it? My father was of this Religion, why 
should not I continue in it? How often is it said in the Scriptures, 
of evill Kings, he did evill in the sight of the Lord, and walk'd in 
via Patris, in the way of his father? father in the singular; It is never 

280 said plurally, In via Patrum; in the way of his fathers. Gods blessings 

in this world, are express'd so, in the plurall, thou gavest this land 

i Reg. 8.48 patribus f to their fathers, says Solomon, in the dedication of the 

v. 53 Temple; And, thou brought'st Patres, our Fathers out of Egypt; And 

v.57 again, Be with us, Lord, as thou wast with our Fathers; So, in 

Sermon No. 3 103 

Ezefyel, where your Fathers dwelt, you, their children, shall dwell 
too, and your children, and their childrens children for ever. His 
blessings upon his Saints, his holy ones in this world, are expressed 
so, plurally, and so is the transmigration of his Saints out of this 
world also; Thou shalt sleep cum patribus, with thy fathers, says 

1 God to Moses; And David slept cum patribus, with his fathers; And 
Jacob had that care of himselfe, as of that in which consisted, or in 
which was testified, the blessing of God, I will lie cum patribus t with 
my fathers, and be buried in their burying place, says Jacob to- his son 
Joseph: Good ways, and good ends are in the plurall, and have many 
examples; else they are not good; but sins are in the singular, He 
[that] walk'd in the way of his father, is in an ill way : But carry our 
manners, or carry our Religion high enough, and we shall finde a 
good rule in our fathers: Stand in the way, says God in Jeremy, and 
asJ{ for the old way, which is the good way. We must put off veterem 

3 hominem, but not antiquum; Wee may put off that Religion which 
we think old, because it is a little elder then our selves, and not rely 
upon that, it was the Religion of my Father. But Antiquissimum 
dierum, Him, whose name is, He that is, and was, and is for ever, 
and so involves, and enwraps in himself all the Fathers, him we must 
put on. Be that our issue with our adversaries at Rome, By the 
Fathers, the Fathers in the plurall, when those fathers unanimely 
deliver any thing dogmatically, for matter of faith, we are content 
to be tried by the Fathers, the Fathers in that plurall. But by that 
one Father, who begets his children, not upon the true mother, the 

3 Church, but upon the Court, and so produces articles of faith, accord- 
ing as State businesses, and civill occasions invite him, by that father 
we must refuse to be tried: for, to limit it in particular, to my father, 
we must say with Nehemiah, Ego & domus patris mei, If I make my 
fathers house my Church, my father my Bishop, I, and my fathers 
house have sinned, says he; and with Mordecai to Esther, Thou, and 
thy fathers house shall be destroyed. 

They are not peccata patris, I cannot excuse my sins, upon the ex- 
ample of my father: nor are they 'peccata Temporis, I cannot dis- 
charge my sins upon the Times, and upon the present ill disposition 

3 that reigns in men now, and doe ill, because every body else does so ; 
To say, there is a rot, and therefore the sheep must perish; Corrup- 


Deut. 31.16 
i Reg. 2.10 

Gen. 47.30 

[Jen] 6.16 

[Dan. 7.22] 
[Apoc. 1.4] 

Nehem. i.[6] 



Sermon No. 

Non atatis 

[Mat. 19.20; 
Mark 10.20; 
Luke r 8.2 1 ] 

2 Tim. 2.22 

Ps. 25.7 
Eccles. 1 2. i 

Non artis 

Esa. 44.13 
[also 14-17] 

tions in Religion are crept in, and work in every corner, and therefore 
Gods sheep, simple souls, must be content to admit the infection of 
this rot; That there is a murrain, and therefore cattell must die; 
superstition practis'd in many places, and therefore the strong serv- 
ants of God, must come to sacrifice their obedience to it, or their 
bloud for it. There is no such rot, no such murrain, no such corrup- 
tion of times, as can lay a necessity, or can afford an excuse to them 
who are corrupted with the times. As it is not pax temporis, such a 

330 State-peace, as takes away honour, that secures a Nation, nor such a 
Church-peace, as takes away zeal, that secures a conscience, so neither 
is it peccatum temporis, an observation what other men incline to, 
but what truth, what integrity thou declin'st from, that appertains to 
thy consideration. 

It is not peccatum cetatis; not the sin of thy father, not the sin of the 
times, not the sin of thine own years. That thou shouldst say in thy 
old age, in excuse of thy covetousnesse, All these things have I ob- 
served from my youth, I have lived temperately, continently all my 
life, and therefore may be allowed one sin for mine ease in mine age. 

340 Or, that thou shouldest say in thy youth, I will retire my self in mine 
age, and live contentedly with a little then, but now, how vain were 
it to goe about to keep out a tide, or to quench the heats, and impetu- 
ous violence of youth ? But fuge juvenilia desideria, fly also y out/if ull 
lusts; And lest God hear not thee at last, when thou comest with that 
petition, Remember not the sins of my youth; Remember thou thy 
Creator, now in the days of thy youth: for, if thou think it enough to 
say, I have but liv'd, as other men have liv'd, wantonly, thou wilt 
finde some examples to die by too; and die, as other old men, old in 
years, and old in sins, have died too>, negligently, or fearfully; with- 

350 out any sense at all, or all their sense turned into f earf ull apprehen- 
sions, and desperation. 

They are not peccala cetatis, such sins, as men of that age must 
needs commit, nor peccata artis, such sins as men of thy calling, or 
thy profession, cannot avoid; that thou should'st say, I shall not be 
beleeved to understand my profession, as well as other men, if I live 
not by it, as well as other men doe. Is there no being a Carpenter, 
but that after he hath warmed him by the chips, and baked, and 
roasted by it, hee must needs make an idoll of his wood, and worship 

Sermon No. 3 105 

it? Is there no being a Silver-smith, but he must needs make shrines 

360 for Diana o the Ephesians, as Demetrius did? No being a Lawyer, 
without serving the passion of the Client? no being a Divine, without 
sowing pillows under great mens elbows? It is not the sin of thy 
Calling that oppresses thee; As a man may commit a massacre, in a 
single murder, and kill many in one man, if he kill one, upon whom 
many depended, so is that man a generall libeller, that defames a 
lawfull Calling, by his abusing thereof; that lives so scandalously in 
the Ministery, as to defame the Ministery it self, or so imperiously 
in the Magistracy, as to defame the Magistracy it self, as though it 
were but an engine, and instrument of oppression, or so unjustly in 

370 any Calling, as his abuse dishonours the Calling it self. God hath 
instituted Callings, for the conservation of order in generall, not for 
the justification of disorders in any particular. For he that justifies 
his faults by his calling, hath not yet received that calling from above, 
whereby he must be justified, and sanctified in the way, and glorified 
in the end. There is no lawfull calling, in which, a man may not be 
an honest man. 

It is not peccatum Magistrates, thou canst not excuse thy self e upon Non Magis- 
the unjust command of thy superiour; that's the blinde and implicite tratus 
obedience practised in the Church of Rome; Nor 'peccatum Pastoris, 

380 the ill example of thy Pastor, whose lif e counter-preaches his doctrine, 
for, that shall aggravate his, but not excuse thy sinne; Nor Peccata 
Cadi, the influence of Stars, concluding a fatality, amongst the Gen- 
tiles, or such a working of a necessary, and inevitable, and uncondi- 
tioned Decree of God, as may shut up the ways of a Religious walking 
in this life, or a happy resting in the life to come; It is none of these, 
not the sinne of thy Father, not the sinne of the present times, not the 
sin of thy years, and age, nor of thy calling, nor of the Magistrate, nor 
of thy Pastor, nor of Destiny, nor of decrees, but it is peccatum tuum, 
thy sin, thy own sin. And not onely thy sin so, as Adams sin is com- 

390 municated to thee, by propagation of Originall sin; for, so thou might- 
est have some colour to discharge thy selfe upon him, as he did upon 
Eve, and Eve upon the Serpent; Though in truth it make no differ- 
ence, in this spirituall debt, of that sin, who is first in the bond: Adam 
may stand first, but yet thou art no surety but a Principall, and for 
thy selfe; and he, and thou are equally subject to the penalty. For 




1 06 Sermon No. 3 

though Saint Augustine confesse, that there are many things con- 
cerning Original! sin, of which he is utterly ignorant, yet of this he 
would have no man ignorant, that to the guiltinesse of originall sin, 
our own wills concurre as well as to any actuall sin : An involuntary 

400 act, cannot be a sinfull act; and though our will work not now, in the 
admitting of originall sin, which enters with our soule in our concep- 
tion, or in our inanimation and quickening, yet, at first, Sicut om- 
nium natura, ita omnium voluntates erant in Adam, as every man 
was in Adam, so every faculty of every man, and consequently the 
will of every man concurred to that sin, which therefore lies upon 
every man now: So that that debt, Originall sin, is as much thine 
as his; And for the other debts, which grow out of this debt, (as 
nothing is so generative, so multiplying, as debts are, especially spir- 
ituall debts, sins) for actuall sins, they are thine, out of thine own 

410 choice; Thou mightest have left them undone, and wouldest needs 
doe them; for God never induces any man into a perplexity, that is, 
into a necessity of doing any particular sin. Thou couldest have dis- 
swaded a Son, or a friend, or a servant, from that sin, which thou hast 
embraced thy selfe: Thou hast been so farre from having been forced 
to those sins, which thou hast done, as that thou hast been sorry, thou 
couldest not doe them, in a greater measure. They are thine, thine 
own, so, as that thou canst not discharge thy selfe upon the Devill; 
but art, by the habit of sin, become Spontaneus Dcemon, a Devill to 
thy selfe, and wouldest minister tentations to thy selfe, though there 

420 were no other Devill. And this is our propriety in sin; They are our 

This is the propriety of thy sin; The next is the Plurality, the mul- 
tiplicity, iniquitates; Not onely the committing of one sin often; and 
yet, he deceives himselfe in his account dangerously, that reckons but 
upon one sin, because he is guilty but of one fynde of sin. Would a 
man say he had but one wound, if he were shot seven times in the 
same place? Could the Jews deny, that they flead Christ, with their 
second or third or twentieth blow, because they had torne skin, and 
flesh, with their former scourges, and had left nothing but bones to 

430 wound? But it is not onely that, the repeating of the same sin often, 
but it is the multiplicity of divers fyinds of sins, that is here lamented 
in all our behalfes. It is not when the conscience is tender, and afraid 

Sermon No. 3 107 

of every sin, and every appearance of sin. When Naaman desired par- 2 Reg. 
don of God by the Prophet, for sustaining the King upon his knees, 5-t 1 ^ 19] 
in the house of Rimmon, the Idol, and the Prophet bad him goe in 
peace, it is not that he allows him any peace under the conscience, 
and guiltinesse of a sin; That was indispensable. Neither is there any 
dispensation in Naamans case, but onely a rectifying of a tender and 
timorous conscience, that thought that to be a sin, which was not, if 

440 it went no further, but to the exhibiting of a Civill duty to his Master, 
in what place soever, Religious, or prophane, that service of kneeling 
were to be done. Naamans service was truely no sin; but it had been 
a sin in him to have done it, when he thought it to be a sin. And 
therefore the Prophets phrase, Goe in peace, may well be interpreted 
so, set thy minde at rest; for all that, that thou requirest, may be done 
without sin. Now that tendernesse of conscience is not in our case in 
the Text. He that proceeds so, to examine all his actions, may meet 
scruples all the way, that may give him some anxiety, and vexation, 
but he shall never come to that overflowing of sin, intended in this 

^plurality, and multiplicity here. For, this plurality, this multiplicity 
of sin, hath found first a spunginesse in the soul, an aptnesse to re- 
ceive any liquor, to embrace any sin, that is offered to it; and after 
a while, a hunger and thirst in the soul, to hunt, and pant and draw 
after a tentation, and not to be able to endure any vacuum, any dis- 
continuance, or intermission of sinne: and hee will come to think it 
a melancholique thing, still to stand in fear of Hell; a sordid, a 
yeomanly thing, still to be plowing, and weeding, and worming a 
conscience; a mechanicall thing, still to be removing logs, or filing 
iron, still to be busied in removing occasions of tentation, or filing 

460 and clearing particular actions: and, at last he will come to that case, 
which S. Augustine out of an abundant ingenuity, and tendernesse, 
and compunction, confesses of himself, Ne vituperarer, vitiosior fie- 
bam, I was fain to sin, lest I should lose my credit, and be under- 
valued; Et ubi non suberat, quo admisso, cequarer perditis, when I 
had no means to doe some sins, whereby I might be equall to my 
fellow, Fingebam me fecisse quod non jeceram, ne viderer abjectior, 
quo innocentior, I would bely my self, and say I had done that, which 
I never did, lest I should be under-valued for not having done it. 
Audiebam eos exaltantes flagitia, sayes that tender blessed Father, I 

io8 Sermon No. 3 

470 saw it was thought wit, to make Sonnets of their own sinnes, Et 
libebat facere, non libidlne jacti, sed libidine laudis, I sinn'd, not for 
the pleasure I had in the sin, but for the pride that I had to write 
feelingly of it. O what a Leviathan is sin, how vast, how immense a 
body! And then, what a spawner, how numerous! Between these 
two, the denying of sins, which we have done, and the bragging of 
sins, which we have not done, what a space, what a compasse is there, 
for millions of millions of sins! And so have you the nature of sin, 
which was our first; The propriety of sin, which was our second; and 
the plurality, the multiplicity of sin, which was our third branch; 

480 And follows next, the exaltation thereof; supergresstz sunt, My sins 

are gone over my head. 

Super gres- They are, that is, they are already got above us; for in that case 

sac sunt we consider this plurall, this manifold sinner, that he hath slipt his 

i Reg. time of preventing, or resisting his sins; His habits of sins are got, 

1 8.43-45 already got above him. Elijah bids his man look towards the Sea, and 

he saw nothing; He bids him look again, and again to a seventh time, 

and he saw nothing. After all, he sees but a little cloud, like a mans 

hand; and yet, upon that litde appearance, the Prophet warns the 

King, to get him into his Chariot, and make good hast away, lest the 

490 rain stopp'd his passage, for, instantly the heaven was black, with 
clouds, and rain. The sinner will see nothing, till he can see nothing; 
and, when he sees any thing, (as to the blindest conscience something 
will appear) he thinks it but a litde cloud, but a melancholique fit, 
and, in an instant, (for 7 years make but an instant to that man, that 
thinks of himself, but once in 7 years) Supergresste sunt, his sins are 
got above him, and his way out is stopp'd. The Sun is got over us 
now, though we saw none of his motions, and so are our sins, though 
we saw not their steps. You know how confident our adversaries are 
in that argument, Why doe ye oppugne our doctrine of prayer for 

500 the dead, or of Invocation of Saints, or of the fire of Purgatory, since 
you cannot assigne us a time, when these doctrines came into the 
Church, or that they were opposed or contradicted, when they en- 
tred? When a conscience comes to that inquisition, to an iniquitates 
super gress, to consider that our sins are gone over our head in any 
of those ways, which we have spoken of, if we offer to awaken that 
conscience farther, it startles, and it answers us drowsily, or frowardly, 

Sermon No. 3 109 

like a new wak'd man. Can you remember when you sin'd this sin 
first, or did you resist it then, or since? whence comes this trouble- 
some singularity now? pray let me sleep still, says this startled con- 

510 science. Beloved, if we fear not the wetting of our foot in sin, it will 
be too late, when we are over head and ears. Gods deliverance of his 
children, was sicco pede, hee made the sea dry land, and they wet not Exod. 14. 
their foot. At first, in the creation, subjecit omnia sub pedibus, God [*6, 22 > 29] 
put all things under their feet; In mans wayes, in this world, his Ps. 8.6 
Angels beare us up in their hands; why? Ne impingamus pedem, 
that we should not hurt our foot against a stone, but have a care of [Pszl. 91.12] 
every step we make. If thou have defiled thy feet, (strayed into any 
unclean ways) wash them again, and stop there, and that will bring 
thee to the consideration of the Spouse, / have washed my feet, how 

520 shall I then defile them again? I have found mercy for my former Cant. 5.3 
sins, how shal I dare to provoke- God with more? stil God appoints 
us a permanent means to tread sin under our feet here, in this life; 
The woman, that is, the Church, hath the Moon, that is, all transitory 
things, (and so, all tentations) under her feet; As Christ himself Apoc. i2.[i] 
expressed his care of Peter, to consist in that, That if his feet were [John 13.10] 
washed, all was clean; And as in his own person he admitted nails 
in his feet, as wel as in his hands, so crucifie thy hands, abstain from 
unjust actions, but crucifie thy feet too, make not one step towards 
the way of Idolaters, or other sinners. If we watch not the ingressus 

530 sum, we shall be insensible of the super gressce sunt; If we look not 
to a sin, when it comes towards us, we shal not be able to look towards 
it, when it is got over us : for, if a man come to walk in the counsel 
of the ungodly, he wil come to sit in the seat of the scornful; for, 
that's the sinners progress, in the first warning that David gives in 
the beginning of his First Psalm. If he give himself leave to enter into 
sinful ways, he wil sit and sin at ease, and make a jest of sin; and 
he that loveth danger, shal perish therein. So have you then the nature 
of sin; it was sin that oppressed him; and the propriety of sin, it was 
his sin, actuall sin; and the plurality of sin, habituall, customary sin; 

540 and the victory of sin, they had been long climing, and were now 
got up to a height; and this height and exaltation of theirs, is ex- 
pressed thus, super caput t Mine iniquities are got above my head. 
S. Augustine, (who truly had either never true copy of the Bible, Super caput 


Sermon No. 

Job [31.1] 

Esa. 59.2 

Eph. 2.14 

or else cited sometimes, as the words were in his memory, and not as 
they were in the Text) he reads not these words so, super gressce super 
caput, but thus, sustulerunt caput; And so he interprets the words, 
not that his sins had got over his head, and depressed his head, sub- 
dued and subjugated his head, but that they had extoll'd his head, 
made him lift his head high, and say, Who is the Lord? Sursum 

550 tollitur, says he upon this place, cui erigitur caput contra Deum, his 
head is exalted, who is set against God. And certainly, that's a des- 
perate state in sin, when a man thinks himself the wiser, or the better, 
or the more powerfull for his sin; That he can the better stand upon 
his own legs, or the lesse needs the assistance of God, because he hath 
prosper' d in the world, by the ways of sin. S. Augustine's is an useful 
mistaking, but it is a mistaking. But to pursue the right word, and 
the true meaning of this metaphoricall expressing, super gress<z caput f 
My sins are got above my head, sin may be got to our foot, and yet 
not to the eye. A man may stray into company of tentations, and yet 

560 not be tempted; A man may ma\e a covenant with his eye, that he 
will not see a maid. Sin may come to the eye, and yet the hand be 
above water; we may look, and lust, and yet, by Gods watchfull good- 
nes, and studious mercy, escape action. But if it be above our head, 
then the brain is drown'd, that is, our reason, and understanding, 
which should dispute against it, and make us asham'd of it, or afraid 
of it; And our memory is drown'd, we have forgot that there belongs 
a repentance to our sins, perchance forgot that there is such a sin in 
us; forgot that those actions are sins, forgot that we have done those 
actions; and forgot that there is a law, even in our own hearts, by 

570 which we might try, whether our actions were sins, or no*. If they be 
above our heads, they are so, in many dangerous acceptations. Of 
which, the first is, that they cover our heads sicut tectum, sicut fornix, 
as a roof, as an arch, as a separation between God and us. 

Your iniquities have separated between you and your God, says 
the Prophet. A wall of separation between man and man, even in the 
service of God, there was always; a wall of Gods making; that is, 
the Ceremoniall Law, by which God enclosed the Jews from the 
Gentiles. But this was but a side wall, and Christ threw it down; 
He is our peace, says the Apostle, and hath made of both one, and 

*hath broken the stop of the partition wall; This he did when he 

Sermon No. 3 in 

opened the Gentiles a way into his religion. This wall was the dis- 
tinction between the Jew, and Gentile, when the Jew calPd them 
ignominiously Incircumcisos, uncircumcised, and they calPd the Jews, 
with as much scorn, Recutitos, and Apellas; when the Jew wondred 
at the Gentiles eating of unclean things, and the Gentiles wondred to 
hear them call things, of as good nourishment, as their clean meats, 
uncleane; when the Jew placed his holinesse in singularity, and cere- 
monies of distinction, and the Gentiles call'd that but a pride in them, 
and a scornefull detestation of their neighbours. And truly it is a 

590 lamentable thing, when ceremoniall things in matter of discipline, 
or problematicall things in matter of doctrine, come so farre, as to 
separate us from one another, in giving ill names to one another. 
Zeal is directed upon God, and charity upon our brethren; but God 
will not be seen, but by that spectacle; nor accept any thing for an 
act of zeal to himself, that violates charity towards our brethren, by 
the way. Neither should we call any man Lutheran, or Calvinist, or 
by any other name, ignominiously, but for such things, as had been 
condemned in Luther, or Calvin, and condemned by such, as are 
competent Judges between them, and us; that is, by the universal!, 

600 or by our own Church. This wall then, between the Jew and Gentile, 
(as it was the ceremony it self, and not the abuse of it) God built, 
and Christ threw downe. There are outward things, Ceremoniall 
things, in the worship of God, that are temporary, and they did serve 
God that brought them in, and they doe serve God also, that have 
driven them out of the Church, because their undeniable abuse had 
clog'd them with an impossibility of being restor'd to that good use, 
which they were at first ordained for; of which, the brazen serpent 
is evidence enough. God set up a wall, which God himself meant 
should be demolish' d again. Such another wal, (as well as the Devil 

610 can imitate Gods workmanship) the Devil hath built now in the 
Christian Church; and hath morter'd it in the brains and bloud of 
men, in the sharp and virulent contentions arisen, and fomented in 
matters of Religion. But yet, says the Spouse, My well beloved stands Cant. 2.9 
behind the wall, shewing himself through the grates : he may be seen 
on both sides. For all this separation, Christ Jesus is amongst us all, 
and in his time, will break downe this wall too, these differences 
amongst Christians, and make us all glad of that name, the name 

ii2 Sermon IS! o. 3 

of Christians, without affecting in our selves, or inflicting upon others, 
other names of envy, and subdivision. But besides this wall of Gods 

620 making, the Ceremoniall law, and this wall of the Devils making, 
dissention in Christian Churches, there is a wall of our own making, 
a roof, an arch above our heads, by which our continuall sins have 
Lam. 3.44 separated God and us. God had covered himself with a cloud, so that 
prayer could not passe thorough; That was the misery of Jerusalem. 
But in the acts and habits of sin, we cover our selves, with a roof, 
with an arch, which nothing can shake, nor remove, but Thunder, 
and Earthquakes, that is, the execution of Gods fiercest judgments; 
And whether in that fall of the roof, that is, in the weight of Gods 
judgments upon us, the stones shall not brain us, overwhelm and 

630 smother, and bury us, God only knows. How his Thunders, and his 
Earthquakes, when we put him to that, will work upon us, he onely 
knows, whether to our amendment, or to our destruction. But whil'st 
we are in the consideration of this arch, this roof of separation, be- 
tween God and us, by sin, there may be use in imparting to you, an 
observation, a passage of mine own. Lying at Aix, at Aquisgrane, 
a well known Town in Germany, and fixing there some time, for the 
benefit of those Baths, I found my self in a house, which was divided 
into many families, and indeed so large as it might have been a little 
Parish, or, at least, a great lim of a great one; But it was of no Parish: 

640 for when I ask'd who lay over my head, they told me a family of 
Anabaptists; And who over theirs ? Another family of Anabaptists; 
and another family of Anabaptists over theirs; and the whole house, 
was a nest of these boxes; severall artificers; all Anabaptists; I ask'd 
in what room they met, for the exercise of their Religion; I was told 
they never met: for, though they were all Anabaptists, yet for some 
collaterall differences, they detested one another, and, though many 
of them, were near in bloud, and alliance to one another, yet the son 
would excommunicate the father, in the room above him, and the 
Nephew the Uncle. As S. John is said to have quitted that Bath, into 

650 which Cerinthus the Heretique came, so did I this house; I remem- 

[2 Kings bred that Hezefyah in his sicknesse, turn'd himself in his bed, to 

20.2; Isa. pray towards that wall, that look'd to Jerusalem; And that Daniel 

38.2] in Babylon, when he pray'd in his chamber, opened those windows 

[Dan. 6.10] that look'd towards Jerusalem; for, in the first dedication of the 

Sermon No. 3 113 

Temple, at Jerusalem, there is a promise annext to the prayers made [i Kings 
towards the Temple: And I began to think, how many roofs, how 8.38, 39; 
many floores of separation, were made between God and my prayers 9.3] 
in that house. And such is this multiplicity of sins, which we con- 
sider to be got over us, as a roof, as an arch, many arches, many roofs: 

660 for, though these habituall sins, be so of kin, as that they grow from 
one another, and yet for all this kindred excommunicate one another, 
(for covetousnesse will not be in the same roome with prodigality) 
yet it is but going up another stair, and there's the tother Anabaptist; 
it is but living a few years, and then the prodigall becomes covetous. 
All the way, they separate us from God, as a roof, as an arch; and 
then, an arch will bear any weight; An habituall sin got over our head 
as an arch will stand under any sicknesse, any dishonour, any judge- 
ment of God, and never sink towards any humiliation. 
They are above our heads, sicut tectum, as a roofe, as an arch, and Clamor 

670 they are so too sicut clamor, as a voice ascending, and not stopping, 

till they come to God. my God, I am confounded and ashamed to EZTSL 9,6 

lift up mine eyes to thee, my God; why not thine eyes ? there is a 

cloud, a clamour in the way; for as it follows, Our iniquities are 

encreased over our heads, and our trespasse is grown up to the heaven. 

I think to retain a learned man of my counsell, and one that is sure 

to be heard in the Court, and when I come to instruct him, I finde 

mine adversaries name in his book before, and he is all ready for the 

other party. I think to finde an Advocate in heaven, when I will, and 

my sin is in heaven before mee. The voice of Abels bloud, and so, of 

680 Cains sin, was there: The voice of Sodomes transgression was there. 
Bring down that sin again from heaven to earth: Bring that voice 
that cries in heaven, to speake to Christ here in his Church, upon 
earth, by way of confession; bring that clamorous sin to his bloud, to 
be washed in the Sacrament, for, as long as thy sin cries in heaven, 
thy prayers cannot be heard there. Bring thy sinne under Christs feet 
there, when hee walks amongst the Candlesticks, in the light, and [Apoc. 1.12, 
power of his Ordinances in the Church, and then, thine absolution 13] 
will be upon thy head, in those seals which he hath instituted, and 
ordained there, and thy cry will be silenced. Till then, supergressce 

690 cdput, thine iniquities will be over thy head, as a roof, as a cry, and, 
in the next place, sicut aqu&, as the overflowing of waters. 


Job. 15.16 
Ps. 18.4 

Ezek. 26.19 
Lam. 3.54 

Gen. 8.8 
[also 9-11] 

Job. 2.7 
[also 8-10] 


114 Sermon No. 3 

We consider this plurality, this multiplicity of habituall sinnes, to 
bee got over our heads, as waters, especially in this, that they have 
stupefied us, and taken from us all sense of reparation of our sinfull 
condition. The Organ that God hath given the naturall man, is the 
eye; he sees God in the creature. The Organ that God hath given 
the Christian, is the ear; he hears God in his Word. But when we are 
under water, both senses, both Organs are vitiated, and depraved, if 
not defeated. The habituall, and manifold sinner, sees nothing aright; 

D Hee sees a judgement, and cals it an accident. He hears nothing 
aright; He hears the Ordinance of Preaching for salvation in the 
next world, and he cals it an invention of the State, for subjection in 
this world. And as under water, every thing seems distorted and 
crooked, to man, so does man himself to God, who sees not his own 
Image in that man, in that form as he made it. When man hath drun^ 
iniquity li\e water, then, The flouds of wic\ednesse shall ma\e him 
afraid; The water that he hath swum in, the sin that he hath de- 
lighted in, shall appear with horrour unto him. As God threatens 
the pride of Tyrus, I shall bring the deep upon thee, and great waters 

shall cover thee, That, God will execute upon this sinner; And then, 
upon every drop of that water, upon every affliction, every tribula- 
tion, he shall come to that fearfulnesse, Waters flowed over my head; 
then said I, / am cut off; Either he shall see nothing, or see no rem- 
edy, no deliverance from desperation. Keep low these waters, as 
waters signifie sin, and God shall keep them low, as they signifie 
punishments; And his Dove shall return to the Ark with an Olive 
leaf, to shew thee that the waters are abated; he shall give thee a tes- 
timony of the return of his love, in his Oyle, and Wine, and Milk, 
and Honey, in the temporall abundances of this life. And, si impleat 

Q Hydrias aqua, if he doe fill all your vessels with water, with water of 
bitternesse, that is, fill and exercise all your patience, and all your 
faculties with his corrections, yet he shall doe that, but to change 
your water into wine, as he did there, he shall make his very Judge- 
ments, Sacraments, conveyances and seals of his mercy to you, though 
those manifold sins be got over your heads, as a roof, as a noise, as an 
overflowing of waters: And, that, which is the heaviest of all, and 
our last consideration, sicut Dominus, as a Lord, as a Tyran, as an 

Sermon No. j> 115 

Pretio redempti estis, nolite fieri servi, says the Apostle; you are i Cor. 6.20 

730 bought with a price, therefore glorifie God. There he shews you, your [also 7.23 ] 
own value; and then, Ne dominetur peccatum, Let not sin have do- 
minion over you; there he shews you the insolency of that Tyran. 
You shall know the truth, and the truth shall make you free, says Joh. 8.32 
Christ to the Jews. Well; They stood not much upon the truth; but [also 33] 
for the freedome, We were Abrahams seed, and were never bound to 
any; but Christ replies, Whosoever committeth sin, is the servant of 
sin; And, of whomsoever a man is overcome, to the same he is in 2 Pet. 2.19 
bondage. Now we are slaves to sin, not onely as we have been over- 
come by sin {for he that is said to be overcome by sin, is presumed 

740 to have made some resistance) but as we have sold our selves to sin, 
which is a worse, and a more voluntary act. There was none li%e him, 
like Ahab; (says the holy Ghost) wherein was his singularity above 
all? He had sold himself, to wor\ wicfyednesse, in the sight of the i Reg. 21.20 
Lord. Now, how are we sold to sin? By Adam? That's true; Ejus Cassian 
prcevaricatione, & ut ita dicam, Negotiatione, damnoso, & fraudulento 
commercio venditi sumus: Wee were all sold under hand, fraudulently 
sold, and sold under foot, cheaply sold by Adam. But thus, wee might 
seem to be sold by others; so Joseph was, and no fault in himself; 
But we have sold our selves since. Did not Adam sell himself too? 

750 Did God sell him by any secret Decree^ or contract, between the Devil 
and him? Was God of counsel in that bargain? God forbid. Thus 
saith the Lord, Where is the bill of your mothers divorce, whom I Esa. 50.1 
have put away? or, which of my creditours is it, to whom I have sold 
you? Behold, for your iniquities you have sold your selves, and for 
your transgressions, is your mother put away. In Adam we were sold 
in grosse; in our selves we are sold by retail; In the first, and generall 
sale, we all pass'd, even the best of us. We know the Law is spirituall, Rom. 7.14 
but I am carnall, sold under sin, says the Apostle, even of himselfe. 
But when does the Apostle say this ? in what state was hee, when he 

760 accuses himselfe of this mancipation, and sale under sin? Says he this 
onely with relation to his former times, when he was a Jew, and 
under the Law? Or, but then when he was newly come to the light 
of the Go-spel, and not to a clear sight of it? It is true, that most of 
the Eastern Fathers, and it is true, that S. Augustine himselfe was of 
that opinion, that S. Paul said of himselfe, that he was sold under 

n6 Sermon No. 3 

sin f respecting himself before his regeneration. Non qui vult esse 
sapiens, statim fit sapiens, says Origen; A man is not presently 
learned, because he hath a good desire to be learned; nor hath he 
that hath begun a conversion, presently accomplished his regenera- 

77 tion; nor is he discharged of his bargain of being sold under sin, as 
soon as hee sees that he hath made an ill bargain. But when he growes 
up in grace, (say they) as S. Paul had done, when hee said this, then 
Retract. he is discharged. But, as S. Augustine ingenuously retracts that opin- 
i. c. 23 ion, which, (as he says) he had held, when he was a young Priest at 
Carthage, so is there nothing clearer, by the whole purpose of the 
Apostle in that place, then that he in his best state, was still sold 
[Psal. 143.2] under sin. As David speaks of himself being then regenerated, In 
thy sight shall no man living be justified, So S. Paul speaks of him- 
self in his best state, still he was sold under sin, because still, that 

^concupiscence, under which he was sold in Adam, remains in him. 
August. And that concupiscence is sin, Quia inest ei inobedientia contra domi- 
natum mentis. Because it is a rebellion against that soveraignty which 
God hath instituted in the soul of man, and an ambition of setting 
up another Prince; so it is peccatum, sin in it self; And it is poena 
peccati, says that Father, Quia reddita est mentis inobedientis; Be- 
cause it is laid upon us for that disobedience, it hath also the nature 
of a punishment of sin, as well as of sin it self; And then it is Causa 
peccati too, Defections consentientis, because man is so enfeebled by 
this inherence, and invisceration of Originall sin, as that thereby he 

790 is exposed to every emergent tentation, to any actuall sin. So, Origi- 
nall sinne, is called by many of the Ancients, the cause of sin, and 
the effect of sin, but not so, exclusively, as that it is not sin, really sin 
in it self too. Now, as Originall sin causes Actuall, in that considera- 
tion (as we sell our selves over again in our acts of recognition, in 
ratifying our first sale, by our manifold sins here) so is sin gone over 
August. our heads, by this dominion, as a Tyran, as an usurper. Hoc lex posuit, 
Non concuptsces; This is the Law, Thou shalt not covet : Non quod 
sic valeamus, sed ad quod perficiendo tendamus; Not that we can 
perform that Law, but that that Law might be a rule to direct our 

800 endevours: Multum boni jacit, qui jacit quod scriptum est, Post con- 

[Ecclus. cupiscentias tuas non eas; He does well, and well in a fair meaure, 

18.30] that fulfils that Commandement, Thou shalt not wal\ in the con- 

Sermon No. 3 117 

cupiscences of thine own heart; sed non perficit, quia non implet 
quod scriptum est, Non concupisces, But yet, says he, hee does not 
all that is commanded, because he is commanded not to covet at all: 
Vt sciat, quo debeat in hac mortalitate conari, That that commande- 
ment might teach him, what he should labour for in this life, Et 
quo possit in ilia immortalitate pervenire, to what perfection wee shall 
come in the life to come, but not till then. Though therefore we did 

810 our best, yet we were sold under sin, that is, sold by Adam; but be- 
cause we doe not but consent to that first sale, in our sinfull acts, 
and habits, wee have sold our selves too, and so sin is gone over our 
heads, in a dominion, and in a tyrannicall exercise of that dominion. 
If we would goe about to expresse, by what customes of sin this 
dominion is established, we should be put to a necessity of entring 
into every profession, and every conscience. And the morall man Seneca 
says usefully, Si tantum irasci vis sapientem, quantum exigit indig- 
nitas scelerum, (we will translate it in the Church tongue, and make 
his morality divinity) If we would have a zealous Preacher, cry out 

820 as fast, or as loud, as sins are committed, non irascendum, sed insanien- 
dum, says he, you would not call that man an angry man, but a mad 
man, you would not call that Preacher, a zealous preacher, but a 
Puritan. Touch we but upon one of his reprehensions, because that 
may have the best use now; he considers the iniquities, and injus- 
tices, admitted, and committed in Courts of justice; and he says, 
Turpes lites, turpiores Advocati; 111 sutes are set on foot, and worse 
advocates defend them. Delator est criminis qui manifestior reus f 
even in criminall matters, he informes against another, that should 
be but defendant in that crime; And (as he carries it higher) ludex 

830 damnaturus qu<ce fecit, eligitur f the Judge himself condemns a man 
for that, which himselfe is farre more guilty of, then the prisoner. 
Nullus nisi ex alieno damno qutestus, and one man growes rich, by 
the empoverishing of many. But then it is so in all other professions 
too. And this Tyranny, and dominion is justly permitted by God 
upon us, ut qui noluit superiori obedire, nee ei obediat inferior caro t 
we have been rebellious to our Soveraigne, to God, and therefore our 
subject, the flesh, is first rebellious against us, and then Tyrannicall 
over us. But he that leadeth into captivity shall goe into captivity; Revel. 13.10 
yea, Christ hath led captivity it selfe captive, and given gifts to men; Ephes. 4.8 

1 1 8 Sermon No. j 

840 that is, he hath established his Church, where, by a good use o those 
meanes which God hath ordained for it, the most oppressed soule, 
may raise it selfe above those exaltations, and super gressions o sin; 
And so we have done with our first part, and with all that will enter 
into this time, where David in his humble spirit feels in himself e, but 
much more in his propheticall spirit, foresees, and foretells in others, 
the infectious nature of sin; It is a mortall wound, and in a strange 
consideration; for, it is a wound upon God, and mortall upon man; 
And then the propriety of sin, that sin is not at all from God, nor 
it is not all from the Devill, but our sin is our own; Our sins in a 

850 Plurality; our sins of one kind, determine not in one sin, we sin the 
same sin often, and then we determine not in one kinde, but slide 
into many. And after this multiplication of sin, the continuation 
thereof, to an irrecoverablenesse, supergresste sunt, we thinke not 
of them, till it be too late to think of them, till they produce no 
thought but despair; for super gress& Caput, they are got above our 
Heads, above our strongest faculties; Above us, in the nature of an 
arched roof, they keep Gods grace in a separation from us, and our 
prayers from him, so they have the nature of a roof, and then, they 
feel no weight, they bend not under any judgement, which he lays 

860 upon us, so they have the nature of an Arch. Above us, as a voice, 
as a cry; Their voice is in possession of God, and so prevents our 
prayers; above us as waters, they disable our eyes, and our eares, 
from right conceiving all apprehensions; And above us, as Lords, 
and Tyrans, that came in by conquest, and so put what Laws they 
list upon us. And these instructions have arisen from this first, the 
Multiplicity, Mine iniquities are gone over my Head, and more will 
from the other, the weight and burden, They are as a heavy burden, 
too heavy for me* 

Number 4. 

Preached at Lincolns Inne. 

Second Sermon on 


ifcs THE Philosopher says, if a man could see vertue, he would love 
I \ it, so if a man could see sin, he would hate it. But as the eye 
JL JL sees every thing but it selje, so does sinne, too. It sees 
Beauty, and Honour, and Riches, but it sees not it selfe, not the sin- 
full coveting, and compassing of all these. To make, though not sin, 
yet the sinner to see himsdfe, for the explication, and application of 
these words, we brought you these two lights; first, the Multiplicity 
of sin, in that elegancy of the holy Ghost, supergresste sunt, Mine 
iniquities are gone over my head, and the weight, and oppression of 

5 sin, in that, Gravatce nimis, As a heavy burden they are too heavy "for 
me; In the first, how numerous, how manifold they are, in the other, 
how grievous, how insupportable; first, how many hands, then how 
fast hold sinne lays upon me. The first of these two, was our exercise 
the last day, when we proposed and proceeded in these words, in 
which we presented to you, the dangerous multiplicity of sinne, in 
those pieces^ which constituted that part. But because, as men, how 
many soever, make but a Multitude, or a Throng, and not an Army, 
if they be unarmed, so sin, how manifold, and multiform so ever, 
might seem a passable thing, if it might be easily shaked off, we 

' come now to imprint in you a sense of the weight and oppression 
thereof, As a heavy burthen, they are too heavy for mee; The par- 
ticular degrees whereof, we laid down the last day, in our generall 
division of the whole Text, and shall now pursue them, according to 
our order proposed then. 


I2O Sermon No. 4 

Gravatcz First then, sinne is heavy. Does not the sinner finde it so? No 

marvail, nothing is heavy in his proper place, in his own Sphear, in 
his own Center, when it is where it would be, nothing is heavy. He 
that lies under water finds no burthen of all that water that lies upon 
him; but if he were out of it, how heavy would a small quantity of 

30 that water seem to him, if he were to carry it in a vessell ? An habituall 
sinner is the naturall place, the Center of sinne, and he feels no 
weight in it, but if the grace of God raise him out of it, that he come 
to walke, and walke in the ways of godlinesse, not onely his watery 
Tympanies, and his dropsies, those waters which by actuall and ha- 
bituall sinnes he hath contracted, but that water, of which he is 
properly made, the water that is in him naturally, infused from his 
parents, Originall sinne, will be sensible to him, and oppresse him. 
Scarce any man considers the weight of Origin all sinne; And yet, as 
the strongest tentations fall upon us when wee are weakest, in our 

^death-bed, so the heavyest sinne seises us, when wee are weakest; as 
soon as wee are any thing, we are sinners, and there, where there can 
be no more tentations ministred to us, then was to the Angels that 
fell in heaven, that is, in our mothers womb, when no world, nor 
flesh, nor Devill could present a provocation to sinne to us, when no 
faculty of ours is able to embrace, or second a provocation to sin, yet 
there, in that weaknesse, we are under the weight of Originall sin. 
And truly, if at this time, God would vouchsafe mee my choice, 
whether hee should pardon me all those actuall and habituall sins, 
which I have committed in my life, or extinguish Originall sinne in 

50 me, I should chuse to be delivered from Originall sin, because, though 
I be delivered from the imputation thereof, by Baptism, so that I 
shall not fall under a condemnation for Originall sin onely, yet it still 
remains in me, and practises upon me, and occasions all the other 
sins, that I commit: now, for all my actuall and habituall sins, I know 
God hath instituted meanes in his Church, the Word, and the Sacra- 
ments, for my reparation; But with what a holy alacrity, with what 
a heavenly joy, with what a cheerfull peace, should I come to the 
participation of these meanes and seals of my reconciliation, and 
pardon of all my sins, if I knew my selfe to be delivered from Origi- 

60 nail sinne, from that snake in my bosome, from that poyson in my 
blood, from that leaven and tartar in all my actions, that casts me 

Sermon No. 4 121 

into Relapses of those sins which I have repented? And what a cloud 
upon the best serenity of my conscience, what an interruption, what 
a discontinuance from the sincerity and integrity of that joy, which 
belongs to a man truly reconciled to- God, in the pardon of his former 
sins, must it needs be still to know, and to know by lamentable ex- 
periences, that though I wash my selfe with Soap, and Nitre, and rTobo *i1 
Snow-water, mine own cloathes will defile me again, though I have 
washed my selfe in the tears of Repentance, and in the blood of my 

70 Saviour, though I have no guiltinesse of any former sin upon me at 
that present, yet I have a sense of a root of sin, that is not grub'd up, 
of Originall sinne, that will cast me back again. Scarce any man 
considers the weight, the oppression of Originall sinne. No man can 
say, that an Akorn weighs as much as an Oak; yet in truth, there is 
an Oak in that Akorn: no man considers that Originall sinne weighs 
as much as Actuall, or Habituall, yet in truth, all our Actuall and 
Habituall sins are in Originall. Therefore Saint Pauls vehement, and 
frequent prayer to God, to that purpose, could not deliver him from 
Originall sin, and that stimulus carnis, that provocation of the flesh, t 2 C r - 

80 that Messenger of Satan, which rises out of that, God would give him I2 -7] 
sufficient grace, it should not worke to his destruction, but yet he 
should have it : Nay, the infinite merit of Christ Jesus himself, that 
works so upon all actuall and habitual! sins, as that after that merit 
is applyed to them, those sins are no sins, works not so upon Originall 
sin, but that, though I be eased in the Dominion, and Imputation 
thereof, yet the same Originall sin is in me still; and though God doe 
deliver me from eternall death, due to mine actuall and habituall sins, 
yet from the temporall death, due to Originall sin, he delivers not his 
dearest Saints. 

90 Thus sin is heavy in the seed, in the grain, in the a\orn, how much 
more when it is a field of Corn, a barn of grain, a forest of Oaks, in 
the multiplication, and complication of sin in sin? And yet wee con- 
sider the weight of sin another way too, for as Christ feels all the 
afflictions of his children, so his children will feel all the wounds that 
are inflicted upon him; even the sins of other men; as Lots righteous 
soule was grieved with sins of others. If others sin by my example and 
provocation, or by my connivence and permission, when I have 
authority, their sin lies heavyer upon me, then upon themselves; for 


Sermon No. 

[Acts 9.4] 


they have but the weight of their own sinne; and I have mine, and 

100 theirs upon me; and though I cannot have two souls to suffer, and 
though there cannot be two everlastingnesses in the torments of hell, 
yet I shall have two measures of those unmeasurable torments upon 
my soul. But if I have no interest in the sins of other men, by any 
occasion ministred by me, yet I cannot chuse but feel a weight, a 
burthen of a holy anguish, and compassion and indignation, because 
every one of these sins inflict a new wound upon my Saviour, when 
my Saviour says to him, that does but injure me, Why persecutes^ 
thou me, and feels the blow upon himselfe, shall not I say to him 
that wounds my Saviour, Why woundest thou me, and groane under 

110 the weight of my brothers sin, and my Fathers, my Makers, my 
Saviours wound? If a man of my blood, or allyance, doe a shamefull 
act, I am affected with it; If a man of my calling, or profession, doe 
a scandalous act, I feel my self concerned in his fault; God hath made 
all manfyinde of one blood, and all Christians of one calling, and the 
sins of every man concern every man, both in that respect, that /, that 
is, This nature, is in that man that sins that sin; and I, that is, This 
nature, is in that Christ, who is wounded by that sin. The weight of 
sin, were it but Originall sin, were it but the sins of other men, is an 
insupportable weight. 

120 But if a sinner will take a true balance, and try the right weight 
of sin, let him goe about to leave his sin, and then he shall see how 
close, and how heavily it stock to him. Then one sin will lay the 
weight, of seelinesse, of jalshood, of inconstancy, of dishonour, of ill 
nature, if you goe about to leave it : and another sin will lay the weight 
of poverty, of disestimation upon you, if you goe about to leave it. 
One sin will lay your pleasures upon you, another your profit, another 
your Honour, another your Duty to wife and children, and weigh 
you down with these. Goe but out of the water, goe but about to leave 
a sin, and you will finde the weight of it, and the hardnesse to cast it 

130 off. Gravatcz sunt, Mine iniquities are heavy, (that was our first) and 
gravatce nimis, they are too heavy, which is a second circumstance. 
Some weight, some balast is necessary to make a ship goe steady; 
we are not without advantage, in having some sinne; some con- 
cupiscence, some tentation is not too heavy for us. The greatest sins 
that ever were committed, were committed by them, who had no 

Sermon No. 4 123 

former sinne, to push them on to that sin: The first Angels sin, and 
the sin of Adam are noted to be the most desperate and the most 
irrecoverable sins, and they were committed, when they had no 
former sin in them. The Angels punishment is pardoned in no 'part; 

140 Adams punishment is pardoned in no man, in this world. Now such 
sins as those, that is, sins that are never pardoned, no man commits 
now; not now, when he hath the weight of former sins to push him 
on. Though there be a heavy guiltinesse in Originall sin, yet I have an 
argument, a plea for mercy out of that, Lord, my strength is not the lob 6.12 
strength of stones, nor my flesh brasse; Lord, no man can bring a 
dean thing out of uncle annesse; Lord, no man can say after, I have 
cleansed my heart, 1 am free from sinne, I could not be borne cleane, 
I could not cleanse my selfe since. It magnifies Gods glory, it amplifies 
mans happinesse, that he is subject to tentation. If man had been 

150 made impeccable, that he could not have sinned, he had not been so 
happy; for then, he could onely have enjoyed that state, in which he 
was created, and not have risen to any better; because that better 
estate, is a reward of our willing obedience to God, in such things, as 
we might have disobeyed him in. Therefore when the Apostle was in 
danger, of growing too light, lest he should be exalted out of measure, 
through the abundance of revelation, (says that Scripture) he had a 
weight hung upon him; There was something given him, therefore 
it was a benefit, a gift; And it was Angelus, an Angel, that was given 
him; But it was not a good Angel, a Tutelar, a Gardian Angel, to 

160 present good motions unto him, but it was Angelus Satan&, a mes- 
senger of Satan, sent, as he says, to buffet him; and yet this hostile 
Angel, this messenger of Satan was a benefit, a gift, and a fore-runner, 
and some kind of Inducer of that Grace, which was sufficient for 
him; and it would not have appeared to us, no nor to himself e, that 
he had had so much of that grace, if he had not had this tentation. 
God is as powerfull upon us when he delivers us from tentation, that 
it doe not overtake us; but not so apparent, so evident, so manifest, as 
when he delivers us in a tentation, that it doe not overcome us: some 
weight does but ballast us, as some enemies never doe us more harme, 

170 but occasion us, to arme and to stand upon our gard. Therefore, this 
weight that is complained of here, is not In carne, in our naturall 
flesh; (though in that be no goodnesse) it is nothing that God from 

124 Sermon No. 4 

the beginning hath imprinted in our nature, not that peccability, and 
possibility of sinning; nor it is not in stimulo carnis, in these accessary 
tentations, and provocations which awaken, and provoke the malig- 
nity of this flesh, and put a sting into it; we doe not consider this 
heavy weight to be the naturall possibility which was in man, before 
Originall sinne entred, nor to be that naturall pronenesse to sinne, 
which is originall sinne it selfe. But it is, when we our selves whet 

180 that sting, when we labour to breake hedges, and to steale wood, and 
gather up a stick out of one sin, and a stick out of another, and to 
make a fagot to load us, in this life, and burne us in the next, in 
multiplying sins, and aggravating circumstances, so it is Heavy, so 
it is too heavy, It is too heavy for me, (for that's also another circum- 
stance) for David himself e, for any man even in Davids state. 
Mihi Though this consideration might be enlarged, and usefully carried 

into this expostulation, can sin be too heavy for me, any burden of sin 
sink me into a dejection of spirit, that am wrapped up in the 
Covenant, borne of Christian Parents, that am bred up in an Ortho- 

190 dox t in a Reformed Church, that can perswade my selfe sometimes, 
that I am of the number of the elect; Can any sin be too heavy for 
me, can I doubt of the execution of his first purpose upon me, or 
doubt of the efficacy of his ordinances here in the Church, what sin 
soever I commit, can any sins be too heavy for me? yet it is enough 
that in this Sea, God holds no man up by the chin so, but that if he 
sin in confidence of that sustentation, he shall sink. But in this per- 
sonall respect in our text, we consider onely with what weights David 
weighed his sins, when hee found here that they were too heavy for 
him. He weighed his sin with his punishment, and in his punishment 

200 hee saw the anger, and indignation of God, and when we see sin 
through that spectacle, through an angry God, it appears great, and 
red, and fearefull unto us; when David came to see himself e in his 
infirmity, in his deformity, when his body could not bear the punish- 
ment here in this world, he considered how insupportable a weight 
the sin, and the anger of God upon that sin, would be in the world 
to come. For me that rise to preferment by my sin, for me that come 
to satisfie my earn all appetites by my sin, my sin is not too heavy; 
But for me that suffer penury in the bottome of a plentifull state 
exhausted by my sin, for me that languish under diseases and putre- 

Sermon No. 4 125 

210 faction contracted by my sin, for me upon whom the hand of God 
lies heavy in any affliction for my sin, for me, my sins are too heavy. 

Till I come to hear that voice, Come unto me all you that labour, and ., , , 
/ 7 j j r -n JL 7 MI T -j Mat. ir. 28 

are heavy laden, and L will refresh you, till I come to consider my 

sin in the mercy of God, and not onely in his justice, in his punish- 
ments, my sins will be too heavy for me; for, though that be a good 
way, to consider the justice of God, yet it is not a good end; I must 
stop, but not stay at it, I must consider my sin in his justice, how 
powerfull a God I have provoked; but I must passe through his 
justice to his mercy; his justice is my way, but his mercy is my 

220 lodging; for wee cannot tell by the construction and origination of 

the words, whether Cain said, My sin is greater then can bee par- [Gen. 4.13] 

doned, or, my punishment is greater then can bee borne: But it needes 

not bee disputed; for it is all one; He that considers onely the anger 

of God in the punishment, will thinke his sin unpardonable, his sinne 

will be too heavy for him. But as a jeaver is well spent, when the 

patient is fit to take physick, so if God give me physick, if I take his 

corrections as medicines, and not as punishments, then my disease is 

well spent, my danger is well overcome; If I have buryed my sins in 

the wounds of my Saviour, they cannot be too* heavy for me, for they 

230 are not upon me at all; But if I take them out again, by relapsing 
into them, or imagine them to rise again, by a suspicion and jealousie 
in God, that he hath not forgiven them, because his hand lies still 
upon me, in some afflictions, so, in such a relapse, so, in such a jealous 
mis-interpretation of Gods proceeding with me, my sins are too heavy 
for me; for me, because I do not sustain my self by those helps that 
God puts into my hands. 

It is heavy, too heavy, too heavy for me, says David; if you con- Onus 
sider the elect themselves, their election will not beare them out in 
their sins. But here we consider the insupportablenesse, in that, 

240 wherein the holy Ghost hath presented it, Quia onus, because it lies 
upon me, in the nature and quality of a Burden, Mine iniquities are 
as a burden, too heavy for me. When all this is packed up upon me, 
that I am first under a Calamity, a sictyiesse, a scorne, an imprison- 
ment, a ^penury, and then upon that calamity, there is laid the anger 
and indignation of God, and then upon that, the weight of mine own 
sinnes; this is too much to settle me, it is enough to sinke me, it is a 

126 Sermon No. 4 

burden, in which the danger arises from the last addition, in that, 
which is last laid on: for, as the sceptique Philosopher pleases him- 
selfe in that argumentation, that either a penny makes a man rich, 

250 or he can never be rich, for says he, if he be not rich yet, the addition 
of a penny more would make him rich: or if not that penny, yet 
another, or another, so that at last it is the addition of a penny that 
makes him rich; so without any such fallacious or facetious circum- 
vention in our case, it is the last addition, that that we look on last, 
that makes our burden insupportable, when upon our calamity we see 
the anger of God piled up, and upon that, our sin, when I come to 
see my sin, in that glasse, not in a Saviour bleeding for me, but in a 
Judge frowning upon mee; when my sins are so far off from me, 
as that they are the last thing that I see; for, if I would look upon my 

260 sins, first, with a remorseful!, a tearfull, a repentant eye, either I 
should see no anger, no calamity; or it would not seem strange to me, 
that God should bee angry, nor strange, that I should suffer calamities, 
when God is angry; Therefore is sin heavy as a burden, because it is 
the last thing that I lay upon my self e, and feel not that till a heavy 
load of calamity and anger be upon me before. But then, as when we 
come to be unloaded of a burden, that that was last laid on, is first 
taken off, so when we come, by any meanes, though by the sense of 
a calamity, or of the anger of God, to a sense of our sin, before the 
calamity it selfe be taken off, the sin is forgiven. When the Prophet 
[2 Sam. 27 found David in this state, the first act that the Prophet came to was 
12.13, 14] the Transtulit peccatum, God hath fallen away thy sinne, but the 
calamity was not yet taken away. The child begot in sin shall surely 
die, though the sin be pardoned. The fruit of the tree may be pre- 
served and kept, after the tree it selfe is cut down and burnt; The 
fruit, and off-spring of our sin, calamity, may continue upon us, after 
God hath removed the guiltinesse of the sin from us. In the course of 
civility, our parents goe out before us, in the course of Mortality, our 
parents die before us; In the course of Gods mercy, it is so too; The 
sin that begot the calamity, is dead, and gone, the calamity, the 

380 child, and off-spring of that sin, is alive and powerfull upon us. But 
for the most part, as if I would lift an iron chain from the ground, 
if I take but the first linke, and draw up that, the whole chain fol- 
lows, so if by my repentance, I remove the uppermost weight of my 

Sermon No. 4 127 

load, my sin, all the rest, the declaration of the anger of God, and 
the calamities that I suffer, will follow my sin, and depart from me. 
But still our first care must be to take off the last weight,, the last that 
comes to our sense, The sin. 

You have met, I am sure, in old Apophthegms, an answer of a 
Philosopher celebrated, that being asked, what was the heaviest thing 

290 in the world, answered, Senex Tyrannus, An old Tyran; For a Tyran, 
at first, dares not proceed so severely; but when he is established, and 
hath continued long, he prescribes in his injuries, and those injuries 
become Laws. As sin is a Tyran, so he is got over our head, in 
Dominio, as we shewed you in the supergresste sunt, in our former 
part; As he is an old Tyran, so he is the heaviest burden that can be 
imagined; An inveterate sin, is an inveterate sore, we may hold out 
with it, but hardly cure it; we may slumber it, but hardly kill it. 
Weigh sin in heaven; heaven could not beare it, in the Angels; They 
fell: In the waters; The Sea could not beare it in Jonas; He was cast [Jonah i] 

300 in: In the earth; That could not beare it in Dathan, and Abiram; [Num. 16] 
They were swallowed: And because all the inhabitants of the earth 
are sin it selfe, The earth it selfe shall reel to and fro, as a Drunkard, Esay 24.20 
and shall be removed Itkf a Cottage, and the transgression thereof 
shall be heavy upon it, and it shall fall and not rise againe; There's 
the totall, the finall fall, proper to the wicked; they shall fall; so shall 
the godly; And fall every day; and fall seven times a day; but they 
shall rise againe and stand in judgement; The wicked shall not doe 
so; They shall rise f rise to judgement; and they shall stand, stand for Psal. i.[5] 
judgement, stand to receive judgement; and then, not fall, but be cast 

310 out, out of the presence of God, and cast down, down into' an im- 
possibility of rising, for ever, for ever, for ever. There is a lively ex- 
pressing of this deadly weight, this burden in the Prophet Zechary. 
First, there was a certaine vessell, a measure shewed, and the Angel 
said, Hie est oculus, This is the sight, (says our first translation) This [Zech.] 5.6 
is the resemblance through all the earth, (says our second) That is, 
to this measure, and to that that is figured in it, every man must look, 
this every man must take into his consideration; what is it? In this 
measure sate a woman whose name was Wicfyednesse; At first, this 
woman, this wickednesse, sate up in this vessell, she had not filled 

320 the measure, she was not laid securely in it, she was not prostrate, 

128 Sermon No. 4 

not groveling, but her nobler part, her head, was yet out of danger, 
she sate up in it. But before the Vision departs, she is plunged wholly 
into that measure; -(into darfynesse, into blindness?) and not for a 
time; for, then, there was a cover, (says the text) and a great cover, 
and a great cover of Lead 'put upon that vessell; and so, a perpetuall 
imprisonment, no hope to get out; and heavy fetters, no ease to be had 
within; Hard ground to tread upon, and heavy burdens to carry; 
first a cover, that is, an excuse; a great cover, that is, a defence, and a 
glory; at last, of Lead; all determines in Desperation, This is when 
330 the multiplicity and indifferencie to lesser sins, and the habituall 
custome of some particular sin, meet in the aggravating of the burden : 

lob 6.3 for then, they are heavyer then the sand of the Sea, says the holy 
Ghost: where he expresses the greatest weight by the least thing; 
Nothing lesse then a graine of sand, nothing heavyer then the sands 
of the Sea, nothing easier to resist then a first tentation, or a single 
sinne in it selfe, nothing heavyer, nor harder to devest, then sinnes 
complicated in one another, or then an old Tyran, and custome in any 
one sin. And therefore it was evermore a familiar phrase with the 
Prophets, when they were to declare the sins, or to denounce the 
340 punishments of those sins upon the people, to- call it by this word, 
Onus visionis, Onus Eabylonis, Onus Ninives, O the burden of Baby- 
lon, the burden of Niniveh. And because some of those woes, those 
ludgements, those burdens, did not always fall upon that people 
presently, they came to mock the Prophets, and say to them, Now, 
what is the burden of the Lord, What Burden have you to preach to 
us, and to talke of now? Say unto them, says God to the Prophet 
there; This is the Burden of the Lord, I will even forsake you. And, 

ver. 36 as it is elegantly, emphatically, vehemently added, Every mans word 
shall be his burden; That which he says, shall be that that shall be 
350 laid to his charge; His scorning, his idle questioning of the Prophet, 
What burden now, what plague, what famine, what warre now? Is 
not all well for all your crying The burden of the Lord? Every mans 
word shall be his burden, the deriding of Gods Ordinance, and of the 
denouncing of his Judgements in that Ordinance, shall be their 
burden, that is, aggravate those Judgements upon them. Nay, there 

yer is a heavyer weight then that, added; Ye shall say no more (says God 
to the Prophet) the burden of the Lord, that is, you shall not bestow 

Sermon No. 4 129 

so much care upon this people, as to tell them, that the Lord threatens 
them. Gods presence in anger, and in punishments, is a heavy, but 

360 Gods absence, and dereliction, a much heavy er burden; As (if ex- 
tremes will admit comparison) the everlasting losse of the sight of 
God in hell, is a greater torment, then any lakes of inextinguishable 
Brimstone, then any gnawing of the incessant worme, then any 
gnashing of teeth can present unto us. 

Now, let no man ease himself upon that fallacy, sin cannot be, nor 
sin cannot induce such burdens as you talk of, for many men are 
come to wealth, and by that wealth, to honour, who, if they had ad- 
mitted a tendernesse in their consciences, and forborn some sins, had 
lost both; for, are they without burden, because they have wealth, 

370 and honour? In the Originall language, the same word, that is here, 
a burden, Chabad, signifies honour, and wealth, as well as a burden. 
And therefore says the Prophet, Woe unto him that loadeth himself e Habak. 2.6 
with thic\ clay. Non densantur nisi 'per labor em; There goes much Gregor. 
pains to the laying of it thus thick upon us; The multiplying of riches 
is a laborious thing; and then it is a new pain to bleed out those riches 
for a new office, or a new title; Et tamen lutum, says that Father, 
when all is done, we are but roughcast with durt; All those Riches, 
all those Honours are a Burden, upon the just man, they are but a 
multiplying of fears, that they shall lose them; upon the securest 

380 man, they are but a multiplying of duties and obligations; for the 
more they have, the more they have to answer; and upon the unjust, 
they are a multiplying of everlasting torments. They possess months 
of vanity, and wearisom nights are appointed them. Men are as weary 
of the day, upon Carpets and Cushions, as at the plough. And the 
labourers wearinesse, is to a good end; but for these men, They 
weary themselves to commit iniquity. Some doe, and some doe not; 
All doe. The labour of the foolish wearieth every one of them; Why? 
Because he \nows not how to goe to the City. He that directs not his 
labours to the right end, the glory of God, he goes not to Jerusalem, 

390 the City of holy peace, but his sinfull labours shall bee a burden to 
him; and his Riches, and his Office, and his Honour hee shall not be 
able to put off, then when he puts off his body in his death-bed; He 
shall not have that happinesse, which he, till then, thought a misery, 
To carry nothing out of this world, for his Riches, his Office, his [i Tim. 6.7] 

lob 7.3 

Eccles. 10.15 

130 Sermon No. 4 

Honour shall follow him into the next world, and clog his soule 
there. But we proposed this consideration of this Metaphor, That 
sinne is a burden, (as there is an infinite sweetnesse, and infinite lati- 
tude in every Metaphor, in every elegancy of the Scripture, and there- 
fore I may have leave to be loath to- depart from it) in some particular 
400 inconveniences, that a burden brings, and it is time to come to them. 

Number 5. 

Preached at Lincolns Inne. 

The Third Sermon on 


<+& A Torch that hath been lighted, and used before, is easier 
/ % lighted then a new torch, so are the branches, and parts of 
JL Jib,, this Text, the easier reduced to your memory, by having 
heard former distributions thereof. But as a Torch that hath been 
lighted and us'd before, will not last so long as a new one, so per- 
chance your patience which hath already been twice exercised with 
the handling of these words, may be too near the bottom to afford 
much. And therefore much I have determined not to need. God did 
his greatest work upon the last day, and yet gave over work betimes. 

10 In that day he made man, and, (as the context leades us, most prob- 
ably, to thinke) he made Paradise, and placed man in Paradise that 
day. For the variety of opinions amongst our Expositors, about the 
time when God made Paradise, arises from one errour, an errour in 
the Vulgat Edition, in the translation of the Roman Church, that 
reads it Plantaverat, God had planted a garden, as though God had Gen. 2.8 
done it before. Therefore some state it before the Creation, which 
Saint Hierome follows, or at least relates, without disapproving it; 
and others place it, upon the third day, when the whole earth received 
her accomplishment; but if any had looked over this place with the 

ao same ingenuity as their own great man Tyr: (an active man in the 
Councell of Trent) hath done over the Boo^ of Psalms, in which one 
Book he hath confessed 6000 places, in which their translation differs 
from the Originall, they would have seen this difference in this place, 
that it is not Plantaverat, but Plantavit, not that God had before, but 

[Gen. 3.8] 


[Gen. 1.28] 

August. De 

ver. relig. 


132 Sermon No, 5 

that he did then, then when hee had made man, make a Paradise for 
man. And yet God made an end o all this days work betimes; in that 
day. He walked in the garden in the cool of the Evening. The 
noblest part o our work in handling this Text, falls upon the con- 
clusion, reserved for this day; which is, the application of these words 

30 to Christ. But for that, I shall be short, and rather leave you to walJ^e 
with God in the cool of the Evening, to meditate of the sufferings of 
Christ, when you are gone, then pretend to expresse them here. The 
passion of Christ Jesus is rather an amazement, an astonishment, an 
extasie, a consternation, then an instruction. Therefore, though some- 
thing we shall say of that anone, first, we pursue that which lies upon 
our selves, the Burden, in those four mischievous inconveniences 
wrapped up in that Metaphor. 

Of them, the first was, Inclinat; That a Burden singes a man, de- 
clines him, croo\ens him, makes him stoop. So does sin. It is one of 

40 Saint Augustines definitions of sinne, Conversio ad creaturam, that 
it is a turning, a withdrawing of man to the creature. And every such 
turning to the creature, let it be upon his side, to her whom he loves, 
let it be upwards, to honour that he affects, yet it is still down-ward, 
in respect of him, whom he was made by, and should direct himselfe 
to. Every inordinate love of the Creature is a descent from the dignity 
of our Creation, and a disavowing, a disclaiming of that Charter, 
Subjicite & dominamini, subdue, and govern the Creature. Est 
quoddam bonum, 'quod si diligat anima rationalis, peccat. There are 
good things in the world, which it is a sin for man to love, Quia infra 

50 ilium ordinantur, because though they be good, they are not so good 
as man; And man may not decline, and every thing, except God him- 
self, is inferiour to man, and so, it is a declination, a stooping in man, 
to apply himselfe to any Creature, till he meet that Creature in God; 
for there, it is above him; And so, as Beauty and Riches, and Honour 
are beames that issue from God, and glasses that represent God to us, 
and ideas that return us into him, in our glorifying of him, by these 
helpes, so we may apply our selves to them; for, in this consideration, 
as they assist us in our way to God, they are above us, otherwise, to 
love them for themselves, is a declination, a stooping under a burden; 

60 And this declination, this incurvation, this descent of man, in the 
inordinate love of the Creature, may very justly seem to be forbidden 

Sermon No. 5 

in that Commandement, that forbids Idolatry, Thou shalt not bow [ExodL 
down to them, nor worship them; If we bow down to them, we doe 20.5] 
worship them; for it is in the love of all Creatures, as it is in money; 
Covetousnesse, that is, the love of money, is Idolatry, says the Apostle; [Eph. 5.5; 
and so is all other inordinate love of any, Idolatry. And then, as we Col. 3.5] 
have seen some grow crooked, by a long sitting, a lying in one 
posture, so, by an easie resting in these descents and declination of 
the soule, it comes to bee a fashion to stoop, and it seemes a comely 

70 thing to be crooked; and we become, injruniti, that is, quibus nemo 
jrui velit, such as no body cares for our conversation, or company, 
except we be ill company, sociable in other sinnes, Et viliores quo . 
castiores, if we affect Chastity, or any other vertue, we disaffect and 
distast other men; for one mans vertue chides, and reproaches a whole 
vicious company. But if he will needs bee in fashion, Cum perverso 
perverti, to grow crooked with the crooked, His iniquities shall take p 
him t and hee shall be holden with the cords of Ms sinne; that is, in 
that posture that he puts himself, he shall be kept; kept all his life; 
and then, (as it follows there) He shall die without instruction; Die 

80 in a place, where he can have no Absolution f no Sacrament, or die, in 
a disposition, that he shall receive no benefit by them, though he 
receive them. He hath packed a burden upon himself, in habituall 
sinne f he hath chosen to stoop under this burden, in an Idolatrous 
love of those sinnes, and nothing shall be able to erect him again, not 
Preaching, not Sacraments, no not judgements. And this is the first 
inconvenience, and mischief, implyed in this Metaphor which the 
holy Ghost hath chosen, Mine iniquities are as a burden, Inclinant, 
they bend down my soule, created streight, to an incurvation, to a 

90 A second inconvenience intimated in this Metaphore, a burden, is Fatigat 
the jatigat, a burden wearies us, tires us: and so does our sinne, and 
our best beloved sinne. It hath wearied us, and yet we cannot devest 
it. We would leave that sin, and yet there is one talent more to be 
added, one childe more to be provided for, one office, or one title more 
to be compassed, one tentation more to be satisfied. Though we 
grumble, not out of remorse of conscience, but out of a bodily weari- 
nesse of the sinne, yet wee proceed in it. How often men goe to 
Westminster, how often to the Exchange, called by unjust suits or 

134 Sermon No. 5 

called by corrupt bargaines to those places, when their ease, or their 

100 health perswades them to stay at home? How many go to forbidden 
beds, then when they had rather stay at home, if they were not afraid 
[Jer. 9.5] of an unkind interpretation? We have weaned our selves in the 

ways of wic\ednesse; Plus miles in uno torneamento, quam sanctus 
Monachus in decem annis, says our Holfyot, upon that place, a soldier 
suffers more in one expedition, then a Monk does in ten years, says 
he; and perchance he says true, and yet no commendation to his 
Monke neither; for that soldier may doe even the cause of God, more 
good, in that one expedition, then that Monke in ten years: But it is 
true as Hol\pt intended it, (though perchance his example doe not 

110 much strengthen it) vicious men are put to more pains, and to doe 
more things against their own mindes, then the Saints of God are in 
the ways of holinesse. We have wearied our selves in the ways of 
wic^ednesse, says he, that is, in doing as other wicked men have done, 
in ways which have been beaten out to* us, by the frequent practise of 
other men; but he addes more, We have gone thorough Deserts, 
where there lay no way; that is, through sins, in which, wee had no 
example, no precedent, the inventions of our hearts. The covetous 
man lies still, and attends his quarter days, and studies the endorse- 
ments of his bonds, and he wonders that the ambitious man can 

120 endure the shufflings and thrustings of Courts, and can measure his 
happinesse by the smile of a greater man: And, he that does so, 
wonders as much, that this covetous man can date his happinesse by 
an Almanac^, and such revolutions, and though he have quick re- 
turns of receipt, yet scarce affords himself bread to live till that day 
come, and though all his joy be in his bonds, yet denies himself a 
candles end to look upon them. Hilly ways are wearisome ways, and 
tire the ambitious man; Carnall pleasures are dirty ways, and tire the 
licentious man; Desires of gain, are thorny ways, and tire the covetous 
man; Emulations of higher men, are dar\ and blinde ways, and tire 

130 the envious man; Every way, that is out of the way, wearies us; But, 
Lam. 5.5 lassati sumus; sed las sis non datur requies; we labour, and have no 
rest, when we have done; we are wearied with our sins, and have no 
satisfaction in them; we goe to bed to night, weary of our sinfull 
labours, and we will rise freshly to morrow, to the same sinfull 
labours again; And when a sinner does so little remember yesterday, 

Sermon No. 5 135 

how little does he consider to morrow? He that forgets what he hath 
done, foresees not what he shall suffer: so sin is a burden; it crookens 
us, it wearies us; And those are the two first inconveniences. 
And then a third is Retardat. Though a man can stand under a Retardat 

140 burden, that he doe not sink, but be able to make some steps, yet his 
burden slackens his pace, and he goes not so fast, as without that 
burden he could have gone. So it is in habituatt sinnes; though we 
doe not sinke into desperation, and stupefaction, though we doe come 
to the participation of outward means, and have some sense, some 
feeling thereof, yet, as long as any one beloved and habituall sin hangs 
upon us, it slackens our pace in all the ways of godlinesse. And we 
come not to- such an appropriation of the promises of the Gospel, in 
hearing Sermons, nor to such a re-incarnation, and invisceration of 
Christ and his merits into our selves, in the Sacrament, as if wee were 

150 altogether devested of that sin, and not onely at that time, we should 

doe. Quis ascendet, says David; who shall ascend unto the hill of Ps. 24.3 
the Lord? It is a painfull clambring; up a hill. And Saint Augustine 
makes use of the answer, Innocens manibus, He that hath clean 
hands; first, he must have hands, as well as feet; He must doe some- 
thing for himself; And then, Innocent hands; such as doe no harme 
to others; such as hold, and carry no hurtfull thing to himself; Either 
he must have the first Innocence, Abstinence from ill getting, or the 
second Innocence, Restitution of that which was ill gotten, or he shall 
never get up that hill; for, it is a steep hill; and there is no walking 

160 up; but he must crawle, hand and foot. Therefore, says the Apostle, 

Deponamus pondus, Let us lay aside every weight; He does not say, [Heb. 12.1] 
sin in generall, but every weight, every circumstance that may aggra- 
vate our sin, every conversation that may occasion our sin; And, (as 
hee addes, particularly and emphatically) The sin, that does so easily 
beset us; Easily, because customarily, habitually; And then, says that 
Apostle, in that place, Let us run; when we have laid down the sin, 
that does so easily beset us, our beloved and habituall sinne, and laid 
down every weight, every circumstance that aggravates that sin; then 
we may be able to run, to proceed with a holy chearfulnesse and 

170 proficiency in the wayes of sanctification; but till that we cannot, how 
due observers soever we be of all outward means; for, sin is a burden, 
in perverting us, in tyring us, in retarding us. 

136 Sermon No. 5 

Pnscipitat And last of all, it is a burden, quatenus pr&cipitat, as it gives him 

ever new occasion of stumbling; He that hath not been accustomed 

to a sin, but exercised in resisting it, will finde many tentations, but 

as a wash way that he can trot thorough, and goe forward religiously 

[Gen. in his Calling for all them; (for though there be coluber in via, A 

49.17] sna\e In every way, tentations in every calling, yet, In Christo omnia 

[Phil. 4.13] possumus, In Christ, we can doe all things, and therefore, in him, we 

[Gen. 3.15] l8 can bruise the Serpents head} and spurn a tentation out of his way. 

But he that hath been long under the custome of a sin, evermore 

meets with stones to stumble at, and bogges to plunge in. It is S. 

Chrysostomes application; He that hath had a fever, though he have 

cast it off, yet he walks weakly, and he hath an inclination to the 

beds side, or to a chaire, at every turn that he makes about his 

chamber. So hath he to relapses, that hath been under the custome 

of an habituall sin, though he have discontinued the practise of that 

sin. And these be the inconveniences, the mischiefs, represented to us 

in this metaphore, A burden, Mine iniquities are as a burden too 

190 heavy for me, Because they sin\ me down, from the Creator to the 

creature; Because they tire and weary me, and yet I must bear them; 

Because when they doe not absolutely tire me, yet they slacken my 

pace; And because, though I could lay off that burden, leave off that 

sin, for the present practise, yet the former habit hath so weakned 

me, that I am always apt to stumble, and fall into relapses. 

Condusio Thus have you the mischievous inconveniences of habituall sin laid 

Christus open to you, in these two elegancies of the holy Ghost, supefgressce, 
Mine iniquities are gone over my head, and the gravatce, As a burden 
they are too heavy for me. But as a good Emperour received that 
200 commendation, that no man went ever out of his presence discon- 
tented, so our gracious God never admits us to his presence in this 
his Ordinance, but with a purpose to dismisse us in heart, and in 
comfort; for, his Almoner, he that distributed! his mercies to Con- 
gregations, is the God of comfort, of all comfort, the holy Ghost him- 
self. Nay, they whom he admits to his presence here, goe not out of his 
presence, when they goe from hence; He is with them, whilst they 
stay here, and hee goes home with them, when they goe home. 
Princes out of their Royall care call Parliaments, and graciously deliver 
themselves over to that Representative Body; God out of his Fatherly 

Sermon No. 5 

> love calls Congregations, and does not onely deliver himself over, in 
his Ordinance, to that Representative Body, the whole Church there, 
but when every man is become a private man again, when the Con- 
gregation is dissolv'd, and every man restored to his own house, God, 
in his Spirit, is within the doores, within the bosomes of every man 
that receiv'd him here. Therefore we have reserved for the conclusion 
of all, the application of this Text to our blessed Saviour; for so our 
most ancient Expositors direct our meditations, first, historically, and 
literally, upon David, and that we did at first; Then morally, and by 
just application to our selves, and that we have most particularly 

> insisted upon; And lastly, upon our Saviour Christ Jesus himself; and 
that remains for our conclusion and consolation; for, even from him, 
groaning under our burden, we may hear these words, Mine iniquities 
are gone over my head, &c. 

First then, that that lay upon Christ, was sin, properly sin. Nothing Peccatum 
could estrange God from man, but sin; and even from this Son of 
man, though he were the Son of God too, was God far estranged; 
therefore God saw sin in him. Non novit peccatum, He fynew no sin; 2 Cor. 5.21 
not by any experimentall knowledge, not by any perpetration; for, 
Non fecit peccatum, He did no sin, he committed no sin. What i Pet. 2.22 

3 though? we have sin upon us, sin to condemnation, Originall sin 
before we %now sin, before we have committed any sinne. They Esa. 53.4 
esteemed him stricken, and smitten of God; and they mistook not in 
that; He was stricken and smitten of God; It pleased the Lord to v. 10 
bruise him, and to put him to grief; And the Lord proceeds not thus, 
where he sees no sin. Therefore the Apostle carries it to a very high 
expression, God made him to be sin for our salves; not onely sinfull, 2 Cor. 5.21 
but sin it self. And as one cruell Emperour wished all mankinde in 
one man, that hee might have beheaded mankinde at one blow, so 
God gathered the whole nature of sinne into one Christ, that by one 

3 action, one passion, sin, all sin, the whole nature of sinne might bee 
overcome. It was sin that was upon Christ, else God could not have 
been angry with him, nor pleased with us. 

It was sin, and his own sin; Mine iniquities, says Christ, in his Sua 
Type, and figure, David; and in his body, the Church; and, -(we may 
be bold to adde) in his very person; Mine iniquities. Many Heretiques 
denied his body, to be his Body, they said it was but an airy, an 

138 Sermon No. 5 

imaginary, an illusory Body; and denied his Soul to be his Soul, they 
said he had no humane soul, but that his divine nature supplied that, 
and wrought all the operations of the soul. But we that have learnt 

250 Christ better, know, that hee could not have redeemed man, by that 
way that was contracted betweene him and his Father, that is, by way 
of satisfaction, except he had taken the very body, and the very soul 
of man: And as verily as his humane nature, his body and soul were 
his, his sins were his too. As my mortality, and my hunger, and 
thirst, and wearinesse, and all my naturatt infirmities are his, so my 
sins are his sins. And now when my sins are by him thus made his 
sins, no Hell-Devill, not Satan, no Earth-Devill, no Calumniator, can 
any more make those sins my sins, then he can make his divinity, 
mine. As by the spirit of Adoption, I am made the childe of God, the 

260 seed of God, the same Spirit with God, but yet I am not made God, 
so by Christs taking my sins, I am made a servant of my God, a 
Beads-man of my God, a v assail, a Tributary debtor to God, but I am 
no sinner in the sight of God, no sinner so, as that man or the Devill 
can impute that sin unto me, then when my Saviour hath made my 
sins his. As a Soldier would not part with his scars, Christ would not. 
Plum They were sins, that lay upon him, f part withf our sins; And his 

sins; and, as it follows in his Type, David, sins in a plurality, many 
sins. I know nothing in the world so manifold, so plurall, so numer- 
ous, as my sins; And my Saviour had all those. But, if every other 

370 man have not so many sins, as I, he owes that to Gods grace, and not 
to the Devils forbearance, for the Devill saw no such parts, nor no 
such power in me to advance or hinder his kingdome, no such birth, 
no such education, no such place in the State or Church, as that he 
should be gladder of me, then of other men. He ministers tentations 
to all; and all are overcome by his tentations; And all these sins, in 
all men, were upon Christ at once. All twice over; In the root, and 
in the jruit too; In the bullein, and in the coin too; ln-grosse, and in re- 
tail; In Originall f and in Actuall sin. And, howsoever the sins of for- 
mer ages, the sins of all men for 4000 years before, which were all upon 

280 him, when he was upon the Crosse, might possibly be numbred, {as 
things that are past, may easilier fall within a possibility of such an im- 
agination) yet all those sinnes, which were to come after, he himself 
could not number; for, hee, as the Sonne of man, though hee know 

Sermon No. 5 

how long the world hath lasted, knowes not how long this sinfull 
world shall last, and when die day of Judgement shall be; And all those 
future sins, were his sins before they were committed; They were his 
before they were theirs that doe them. And lest this world should not 
afford him sins enow, he took upon him the sins of heaven it self; not 
their sins, who were fallen from heaven, and fallen into an absolute 

290 incapacity of reconciliation, but their sins, which remained in heaven; 
Those sins, which the Angels that stand, would fall into, if they had 
not received a confirmation, given them in contemplation of the 
death and merits of Christ, Christ took upon him, for all things, in [Col. 1.19, 
Earth, and Heaven too, were reconciled to God by him: for, if there 20] 
had been as many worlds, as there are men in this, (which is a large 
multiplication) or as many worlds, as there are sins in this, (which 
is an infinite multiplication) his merit had been sufficient to all. 

They were sins t his sins, many sinnes, the sinnes of the world; and Supergresste 
then, as in his Type, David, Super gresste, his sins, these sins were got 

300 above him. And not as Davids, or ours, by an insensible growth, and 
swelling of a Tide in course of time, but this inundation of all the 
sins of all places, and times, and persons, was upon him in an instant, 
in a minute; in such a point as admits, and requires a subtile, and a 
serious consideration; for it is eternity; which though it doe infinitely 
exceed all time, yet is in this consideration, lesse then any part of 
time, that it is indivisible, eternity is so; and though it last for ever, 
is all at once, eternity is so. And from this point, this timelesse time, 
time that is all time, time that is no time, from all eternity, all the 
sins of the world were gone over him. 

310 And, in that consideration, supergressce caput, they were gone over Caput 
his head. Let his head bee his Divine nature, yet they were gone over 
his head: for, though there bee nothing more voluntary, then the 
love of God to man, (for, he loves us, not onely for his own sake, or 
for his own glories sake, but he loves us for his loves sake, he loves us, 
and loves his love of us, and had rather want some of his glory, then 
wee should not have, nay, then he should not have so much love 
towards us) though this love of his be an act simply voluntary, yet in 
that act of expressing this love, in the sending a Saviour, there was 
a kinde of necessity contracted on Christs part; such a contract had 

320 passed between him and his Father, that as himself says, there was an 

140 Sermon No. 5 

Luc. 24-[a6] oportuit pati, a necessity that he should suffer all that he suffered, 
and so enter into glory, when he was come; so there was an oportuit 
venire, a necessity, (a necessity induced by that contract) that he 
should come in that humiliation, and smother, and suppresse the 
glory of the divine nature, under a cloud of humane, of passible, of 
inglorious flesh. 

Tectum So, be his divine nature this head, his sins, all our sins made his, 

were gone above his head; And over his head, all those ways, that 
we considered before, in our selves; Sicut tectum, sicut jornix, as a 
330 roof, as an arch, that had separated between God, and him, in that he 
[Mat 26.39] prayed, and was not heard; when in that Transeat Calix, Father, if 
it be possible, let this cup 'passe from me, the Cup was not onely not 
taken out of his hands, but filled up again as fast, as he, in obedience 
to his Father, dranke of it, more and worse miseries succeeding, and 
exceeding those which hee had born before. They were above him in 
Clamor clamor e, in that voice, in that clamour which was got up to heaven, 
[Luke and in possession of his Fathers ears, before his prayer came, Father, 
2 3-34] forgive them, for they are not forgiven that sinne of crucifying the 
Aqua Lord of life, yet. They were above his head, tanquam aquce, as an 
[Luke 22.44; 34 inundation of waters, then when he swet water and bloud, in the 
John 19.34] Agony, when hee, who had formerly passed his Israel thorough the 
Red Sea, as though that had not been love large enough, was now 
himself overflowed with a Red Sea of his owne bloud, for his Israel 
Dominum again. And they were over his head in Dominic, in a Lordship, in a 
Tyranny, then when those marks of soveraign honour, a robe, and a 
scepter, and a Crown of thorns were added to his other afflictions. 
And so is our first part of this Text, the supergressce sunt, the multi- 
plicity of sin, appliable to Christ, as well as to his Type, to David, 
and to us, the members of his body. 

Graves 35 And so is the last part, that which we handled to day, too, the 
gravata. sunt, the weight and insupportablenesse of sin. They were 
heavy, they weighed him down from his Fathers bosome, they made 
God Man. That one sin could make an Angel a Devill, is a strange 
consideration; but that all the sins of the world, could make God 
Ni-mis Man, is stranger. Yet sinne was so heavy; Too heavy, sayes the Text. 
It did not onely make God Man, in investing our nature by his birth, 
but it made him no Man, by devesting that body, by death; and, (but 

Sermon No. 5 141 

for the vertue, and benefit of a former Decree) submitting that body, 
to the corruption, and putrefaction of the grave; But this was the 

360 peculiar, the miraculous glory of Christ Jesus. He had sin, all our sin, 
and yet never felt worms of conscience; He lay dead in the grave, 
and yet never felt worm of corruption. Sin was heavy; It made God 
Man; Too heavy; It made Man no Man; Too heavy for him, even 
for him, who was God and Man together; for, even that person, so 
composed, had certain velleitates, (as wee say in the School) certain 
motions arising sometimes in him, which required a veruntamen, 
a review, a re-consideration, Not my will, Father, but thine be 
done; and such, as in us, who are pushed on by Originall sinne, and 
drawn on by sinfull concupiscences in our selves, would become sins, 

370 though in Christ they were farre from it. Sin was heavy, even upon 
him, in all those inconveniences, which wee noted in a burden; In- 
curvando, when he was bowed down, and gave his back to their 
scourges; Fatigando, when his soul was heavy unto death; Retar- 
dando, when they brought him to think it long, Vtquid dereliquisti, 
Why hast thou forsaken mee? And then, pr&cipitando, to make that 
haste to the Consummatum est, to the finishing of all, as to die before 
his fellows that were crucified with him, died; to bow down his head, 
and to give up his soul, before they extorted it from him. 
Thus we burdned him; And thus he unburdned us; Et cum ex- 

380 onerat nos onerat, when he unburdens us, he burdens us even in that 
unburdening: Onerat benefido, cum exonerat peccato. He hath taken 
off the obligation of sinne, but he hath laid upon us, the obligation 
of than^fulnesse, and Retribution. Quid retribuam? What shall I 
render to the Lord, for all his benefits to me? is vox onerati, a voyce 
that grones under the burden, though not of sinne, yet of debt, to 
that Saviour, that hath taken away that sinne. Exi & me Domine, that 
which Saint Peter said to Christ, Lord depart from me, for I am a 
sinfull man, is, says that Father, vox onerati, the voyce of one op- 
pressed with the blessings and benefits of God, and desirous to spare, 

390 and to husband that treasure of Gods benefits, as though he were 
better able to stand without the support of some of those benefits, 
then stand under the debt, which so many, so great benefits laid upon 
him: Truly he that considers seriously, what his sins have put the 
Son of God to, cannot but say, Lord lay some of my sinnes upon me, 


[Mat. 26.39; 
Mark 14.36; 
Luke 22.42] 


[Mat. 26.37, 


[Mat. 27.46; 

Mark 15.34] 




Luke 5.8 

142 Sermon No. 5 

rather then thy Sonne should beare all this; that devotion, that says 

after, Spare thy people, whom thou hast redeemed with thy most 

precious bloud, would say before, spare that Son, that must die, spare 

that precious bloud, that must be shed to redeeme us. And rather then 

Christ should truely, really beare the torments of hell, in his soule, 

400 (which torments cannot be severed from obduration, nor from ever- 

lastingness} I would, I should desire, that my sins might return to 

me, and those punishments for those sins; I should be ashamed to 

[Exod. be so farre exceeded in zeal, by Moses, who would have been blotted 

32.32] out of the boo\ of life, or by Paul, who would have been separated 

[Rom. 9.3] from Christ for his brethren, as that I would not undertake as much, 

to redeem my redeemer, and suffer the torments of Hell my selfe, 

rather then hee should; But it is an insupportable burden of debt, 

that he hath laid upon me, by suffering that which he suffered, with- 

John5.6 out the torments of Hell. Those words, Vis sanus -fieri, hast thou a 

410 desire to be well, and a faith that I can make thee well? are vox 

exonerantis, the words of him that would take off our burden; But 

[John 5.8] then, the Tolle grabatum & ambula, Ta%e up thy bed and wal\e, this 
is vox onerantis, the voyce of Christ, as he lays a new burden upon 
us; ut quod prius suave, jam onerosum sit, that bed which he had 
ease in before, must now be born with pain; that sin which was for- 
gotten with pleasure, must now be remembred with Contrition; 
Christ speaks not of a vacuity, nor of a levity; when he takes off one 
burden, he lays on another; nay, two for one. He takes off the bur- 
den, of Irremediablenesse, of irrecoverablenesse, and he reaches out 
420 his hand, in his Ordinances, in his Word and Sacraments, by which 
we may be disburdened of all our sins; but then he lays upon us, 
Onus resipiscentite, the burden of Repentance for our selves, and 
Onus gratitudinis, the burden of retribution, and thankfulnesse to him, 
in them who are his, by our relieving of them, in whom he suffers. 
The end of all, (that we may end all in endlesse comfort) is, That 
our word, in the originall, in which the holy Ghost spoake, is JiJ^e- 
bedu, which is not altogether, as we read them, graves sunt, but 
graves fieri; not that they are, but that they were as a burden, too 
heavy for me; till I could lay hold upon a Saviour to sustaine me, 

Psal. 18,29 ^they were too heavy for me: And by him, I can runne through a 
troop (through the multiplicity of my sins,) and by my God I can 

Sermon No. 5 143 

leap over a wall; Though mine iniquities be got over my head, as a 
wall of separation, yet 272 Christo omnia possum, In Christ I can doe \p\*-\ i 
all things; Mine iniquities are got over my head; but my head is 
Christ; and in him, I can doe whatsoever hee hath done, by applying 
his sufferings to my soule for all; my sins are his, and all his merit is 
mine: And all my sins shall no more hinder my ascending into 
heaven, nor my sitting at the right hand of God, in mine own person, 
then they hindered him, who bore them all in his person, mine onely 
440 Lord and Saviour Christ Jesus, blessed for ever. 

Number 6. 

Preached at Lincoln s Inne. 


Oratio / r T\ HE WHOLE P sa l me hath two parts, i a prayer and then Reasons 

et ratio I f ^at prayer. The prayer hath 2 parts, i a deprecatory prayer 

JL in the i verse, and then a postulatory in the 2 last. And the 

reasons also are of 2 kinds, i. intrinsecall, arisinge from consideration 

of himself e, 2, extdnsecall, in the behaviour and dispositions of others 

towards him. The reasons of the i sort determine in the 10 verse, 

which we have handled. But this we reserved to be handled after, 

because we are to observe some things out of the site and place of the 

verse, as well as out of the words. First out of the place, this: that 

v. i, 2 I0 David having presented the intrinsecall reasons of his deprecatory 
prayer, Lord correct me not for I have suffered these and these correc- 
tions already, and nowe presentinge his humble referringe of all to 
Almighty God, Domine omne desiderium, Lord all my desire is be- 
fore thee, this comforts me, this confirmes me, this establishes me, 
that all is knowne unto thee, yet for all this sufferinge and this will- 
inge sufferinge, for all this passion and all this patience, God doth 
not presently take of his hand, nor end his misery, but (as we see) 
all the extrinsecall occasions of his misery, the scornes and the reall 
injuries of other men followe and fall upon him after all this afflic- 
20 tion, and all this submission. This consideration arises out of the 
place of this text, that though afflictions bringe the godly to prayer 
for deliverance, yet that prayer does not presently bringe deliverance: 
and that wilbe our first part. For a 2 part we shall take the wordes 
alltogether in theire whole frame, and thereby consider the generall 
doctrine arisinge out of them, that all thinges are present to God, 
videt omnia; and then if he see all thinges as God, he did ever see all 


Sermon No. 6 145 

thinges, for he was ever God, prcevidit omnia; and if he foresawe all 
thinges, he foresawe our sinnes, and there we shall have occasion to 
see howe farre our sinnes are necessary and howe farre God is any 

30 cause of our sinnes; and these wilbe the branches of our second part. 
In the third we shall descend to a more particular consideration of 
the wordes, and see Davids profession, that, first, desideria, the first 
internall motions of his heart, and then Gemitus, the first externall 
motions of his sorrowe are knowne to God. And if our thoughts be 
knowne, much more our actions, if our sighes and groanes be 
knowne, much more our prayers, our confessions, our conferences, 
our devotions, our more manifest and evident wayes of seekinge and 
establishinge our reconciliation with God. But then these which 
David considered, are desideria sua, and sui gemitus, he reveales not, 

40 he enquires not after other mens sinnes, nor sorrowes, nor judges 
upon their actions, nor censures their repentances: he is his owne 
Library, he studyes himselfe. Nowe these desires and these groan- 
inges, they are, sayes hee, ante te } not only as they are desires and 
groaninges, but as they are mine, and therefore I have brought them 
before thee, I have opened them, I have presented them to thee, by 
way of confession, the matter is brought before thee, the cause de- 
pends before thee; soe they are ante te; thou couldst see them without 
me, but yet I have brought them to thy sight too, and they are soe 
brought before thee, Vt nihil absconditum, my sinnefull desires are 

50 not hid from thee, though I have laboured sometimes to cover them, 
and my sorrowfull repentance is not hid from thee, though my un- 
worthiness and the abhomination of my foulenes might have drawne 
a curtaine, yea built a wall of separation betweene thee and me, yet 
nothinge is hid from thee, nay nothinge is hid by me. For all this 
that I have done, all the sinnes that I have committed, and all this 
repentance that I have begunne and proceeded in is ante te, Domine, 
it is ante te, for my sinnes are only against thee, and my confession 
belongs only to thee, but yet ad te Dominum, to thee as thou art Lord 
and hast a dominion, and exercisest a government, to thee that art 

60 Lord of a spiritual kingdome, of a visible and establisht Church; and 
soe many considerations the particular words will minister unto us 
in the third part. 
First then, out of the site and place of these words, as they stand i part 

146 Sermon No. 6 

betweene the narration of miseries of 2 kinds, some before it, some 
after it, we collected that God does not allwayes put an end to* our 
miseries, assoone as we take knowledge of his purpose upon us by 

^ those miseries, we pray and yet are not delivered. It is true, om ne 

Gregor. . . . . .7 

desidenum in pcenam convertitur, si non cito evenent quod optatur, 

when Gods corrections have brought us to a relligious desire of beinge 
70 delivered, then not to be delivered is a newe, and the greatest correc- 
Idem tion, yea the most dangerous temptation of all. Cupiditati ipsa cele- 
ritas tarda est. When I pray to be delivered, and beginne to thinke 
that God hath bound himselfe by his promise to give me the issue 
Job 5. 1 8, 19 with the temptation, that he maketh the wound and bindeth up, he 
smiteth, and his hand maketh whole, that he will deliver me in sixe 
troubles, but in the seaventh the evill shall not touch me, that he will 
preserve me from despayre in all the afflictions of my life, but in the 
seaventh, that is when I am come to my Sabbath, to my rest and con- 
fidence in his mercy, that then it shall not touch me, it shall passe 
80 away presently; when I beginne to come to these meditations, ipsa 
celeritas tarda e$t f though God deliver me sooner then I deserve, yet 
it seemes longe in doinge, yf it be not assoone as I have conceived that 
p which appeares to me to be so religious a desire. But the Lord is not 

slacke concerning his promise as some men count slackenes. In that 
place of the Apostle his promise is, judgment, punishment for sinne; 
and yf God be not slacke in that promise, much lesse is he slacke in 
the dispensinge of his mercy es, and removinge those judgments 
againe. The mistakinge rises out of the different computations be- 
Hieron: tweene God and us, annos centum ceternitatem putamus, we never 
90 reckon beyond a 100 yeares, because that is the longest life, we thinke 
there is noe more, noe other life but that. But with God one daye is 
as 1000 yeares, and 1000 yeares as one day. Whenesoever he comes to 
judgment, he comes soone to thee, yf he come before thou beest 
prepared, and whensoever he comes in mercy, he comes soone to 
thee too, consideringe how farre thou wast runne away from him. It 
is all one when that fire beginnes that shall never goe out. If the 
torments of hell must take hold of thee, they beginne soone yf they 
beginne in thy desperation upon thy death-bed, and yf thy tribula- 
tions end upon thy death-bed they end soone, consideringe howe 
100 much rust and drosse there was to be burnt off of thy soule. 

Sermon No. 6 147 

It was longe in the Romane state before they came to a distinction 
of houres; all their reckoninge for some hundreds of yeares was, ab 
ortu solis ad occasum, this was done after the risinge, and this after 
the settinge of the sunne; but the distinction of hours in the degrees 
of the ascendinge or descendinge of the sunne they had not: We 
reckon all thinges soe too; we reckon from the risinge of the sunne, 
when any greate fortune fell upon us, when we came to yeares, when 
the father dyes and leaves the estate, when the mother dyes and 
leaves the joynture, when the predecessor dyes and leaves the office; 

110 and we reckon from the settinge of the sunne, when any greate cal- 
lamity falls upon us, when a decree passed against us and swept away 
such a Mannor, when a shipwracke impoverishd us, when a fire, a 
rott, a murraine, a feaver overthrewe our bodyes or our estates. The 
risinge and settinge of the sunne, height of prosperity, depth of ad- 
versity we observe, but we observe not the degrees of the ascendinge of 
this sunne, howe God hath led us every step and preserved us in many 
particular dangers in our risinge, nor the degrees of the descendinge 
of this sunne we observe not, we observe not that God would shewe 
us in the losse of our children, the sinnefull wantonness in which 

120 they were begotten and conceived, in the losse of health, the sinnefull 
voluptuousnes in which the Bodye was pamperd, in the losse of 
goods, the sinnefull extortion in which they were gathered, we con- 
sider sometimes in generall Jobs nudus egressus, that we came naked [Ib I * 21 ] 
out of our mothers wombe, that we rose of nothinge, and in generall 
Jobs nudus revertar, that we shall returne naked againe, that we 
shall carry away noe more then we brought, but we consider not in 
particular that Dominus dedit, and Dominus abstulit, that it is the 
Lord that gave and the Lord that takes away, and thereupon blesse 
the name of the Lord for it, in all his stepps and degrees of our ris- 

130 inge and f allinge. God hath not only given thee a naturall day, from 
period to period to consider thy birth and thy death, this thou wast 
borne to, and this thou dyest worth, but he hath given thee an arti- 
ficiall day, and a day which he hath distinguished into houres by 
continuall benefits, and a day which thou hast distinguished into 
houres by continuall sinnes* And he would have thee remember those 
houres when and howe and by what degrees, by what meanes he 
raised thee, and humbled thee againe, and at what time and place, 

148 Sermon No. 6 

with what actions thou hast provoked his anger; and then thou wilt 
[Gen. 3.8] find that it was in the coole o the eveninge, it was late before God 
Psal 90.14 I4 came to correct Adam, but he hath filled us with mercy in the morn- 
inge that we might be glad and rejoyce all the day. 

God is not slacke in his promises sayes the Apostle there, for he, 

2 Pet. 3.9 as it is sayd there in the Originall 6 ripios rijs &rarye\(as, Dominus 

promissionis, it is not only the Lord is not slacke of his promise, 

but the Lord of his promise is not slacke; he is Lord of his promise, 

and in that sense we are sure that he can and may bee sure that he 

will performe his promise. Delayes in Courts of Princes, and in 

Courts of Justice, proceede out of this, that men are not Lords of 

2 Cor. 7.5 their promises maisters of their words, foris pugntz, intus timores may 

150 welbe applyed here, there are afflictions within, and f eares of off end- 
inge without, Letters from above, kindred from within, money from 
both sides, which keepes them from beinge Domini promissionis 
Lords of their promises, masters of their words; either they thinke 
that if they dispatch a suitor too soone, ther's an end of his observ- 
ance, of his attendance, of his respect, he undervalewes the favor, if 
it be so soone shewed, and so ther's a delay out of state, to give a 
dignity a majesty to the busines; or else they see that when there is 
an end a dispatch of the cause, there is an end of the profitt too, that 
Mine is exhausted, that veine is dryed up, that Cow gives noe more 

160 milke, and therefore by references and conferences, they keepe open 
that which howsoever it be an udder to them, is a wound to them 
that beare it, and heer's a delay to keep a way open to extortion and 
bribery. Perchance abundance of wealth {or els of honour and com- 
mand if not of wealth) may make them over indulgent to their owne 
ease, and heer's a delay out of lazines; perchance corrupt meanes 
have brought an insufficient man to the place, and then he must putt 
of busines, till he be better inform'd, till he have consulted with more 
sufficient men and heere's a delay out of ignorance; (to contract this) 
every man hath made a promise to God and to the state to doe the 

170 dutyes of his place, and either for feare, or love, or money, for state, 

for ease, or ignorance he is not Dominus promissionis Lord of that 

promise, Master of that word, he is not able to performe it. God only 

[2 Pet 3.9] is soe; and therefore nan tardat (sayth the Apostle) whatsoever thou 

Augustine countest slackenes, yet as that is natura rei quam indidit Deus (soe 

Sermon No. 6 149 

that if God would imprint a cold quality in fire, the nature of fire 
were cold) soe that's the time for thy deliverance which God hath ap- 
pointed. If thou pray for deliverance and beest not delivered, doe not 
thinke that thou art not heard, nay doe not thinke that thou art not 
delivered for God delivers thee by continuinge thee in that calamity 

180 from some greater. When mans sinne extorts judgments from God, 
that it concerns him for his glory, or for the edification of his Church, 
to inflict those judgments, if Noah and Daniel and Job were amongst Ezech. 14.14 
them, they should not deliver them from those judgments, but yet 
(says the prophet there) there shalbe a remnant in whome ye shalbe [Ezek. 
comforted. Though the hand of God ly heavy upon thee, yet there 14.22] 
shalbe a remnant to wrap up the wound of thy heart, the seede of 
God, the balme of God, an humble confidence in him shall still pre- 
serve thee. St. Paul prayed and prayed thrice that that stimulus carnis [2 Cor. 
might be removed from him, and it was not, God did not give him 12.7-10] 

190 that, but he gave him as good a suite, an equivalent thinge, gratia 
mea sufficit: St. Paul desired peace, God saw it to conduce more to 
his glory to make him able to hold out the warre, and therefore he 
removed not the enemy, his concupiscence, but assisted him with 
grace against that enemy. Thus St. Paul prayed longe for one thinge [Gen. 
and had another. Abraham prayed and seemed to have all that he 18.23-33] 
asked, and yet had nothinge; he prayed in the behalf e and favour of 
the citty of Sodome, and he had courage to' goe on in his prayer, for 
he found that he wonne and gayned upon God in every petition, that 
he bated much of Gods first price, and that he beate that holy bar- 

200 gayne from 50. to 10., and yet when all was done nothing was done, 
he rescued none, the judgment was executed upon the citty. Limit 
not God therefore in his wayes or times, but yf you would be heard 
by him, heare him, yf you would have him graunt your prayers, doe 
his will. We pray you in Christs steed that you would be reconciled 
to God; and are you reconciled? durst you heare the trumpet nowe? 
Christ Jesus prayes for you nowe to his Father in heaven, that you 
might be converted and are you converted? If the prayers of the 
Church militant and the Church triumphant and the head of both 
Churches Christ Jesus, be not yet heard effectually on your behalfe, 

310 yet they shalbe in his time, his eternall election shall infallibly worke 
upon you. Soe if your owne prayers for your deliverance in any 


Sermon No. 6 

temporall or spiritual! affliction be not presently heard, persevere for 
youre selves, as the Churches and the heade of them persevere in 
your behalfe, and God will certainly deliver you in his time, and 
strengthen you to fight out his battle all the way. 

2 Part We passe nowe from the occasion, taken justly by the place of 

Videt these words, to the words themselves; and firste, takinge them all- 
together to that generall doctrine, Videt omnia, for since he made all 
thinges, he hath a care of all thinges, a providence which (in such 

320 perfection as becomes us to ascribe to God) he could not have, except 
he sawe all thinges. Our seeinge of God hereafter is the blessednes 
we hope for, and our comfort in the way to that, is, that he sees us, 
for soe we never are, never shalbe out of syght of one another. If any 
sinner can conceite that wish, that God did not see him, he should 
loose more by it then he should get. Though he would be glad not to 
be scene by him in his sinnefull pleasures, yet he would be sorry not 
to be scene by him in his miseries and afflictions, and the miseries 
the afflictions of this life are more then the pleasures in the most 
habituall sinner. A man that would be glad that God sawe not his 

230 extortions, his oppressions, his grindinge of the poore by color of an 
office, would yet be sorry that God sawe not those privy whisperinges, 
those machinations and plotts and nequitias in ccelestibus (as we may 
call them) practises above in high places to traduce him, to defame 
him, to supplant him and wringe his office from him, perchance for 
thinges he never did, though he hath done as ill: and then we make 
our selves supervisors, overseers of God, yf we will appoint, soe f arre 
as in our wishes, what he should see and what not. You knowe 
howe certaine and howe speedy a conviction it is, yf a man be taken 
in the manner, and you knowe howe heavily the fault is aggravated 

240 which is done in the face of the Court. All our actions are soe in 

jade Judicis, and there needs noc evidence, we are deprehended in 

the manner, in corners where nothing sees us, God sees us, and in 

hell where wee shall see nothinge, he shall see us too, Videt omnia. 

Pravidet And praevidet omnia. He sees as God and therefore he allwayes 

Ro: 4.17 sawe all. He calleth those things which be not, as though they were, 

icclus. 23.20 sayes the Apostle, he looketh upon all things after they bee brought 

to passe, sayes the wise man, and he knewe them er ever they were 

made. You would thinke him a weake lawyer that cold not foresee 

Sermon No. 6 151 

what would be the yssue of a cause, which depended wholly upon 

250 the la we, without relation to the opinion of the judge, or to the affec- 
tion of the Jury; and a weake Astrologer that cold not foresee Eclipses 
and positions of the heavens; and a weake Councell that cold not 
foresee the good or ill of such a warr, or such a peace, or such a mar- 
riage; and shall the sight and knowledge of God depend upon our 
actions? Omniscience is an attribute of his, as well as omnipotence, 
God can be noe more ignorant of a thinge then impotent in it; and 
whatsoever is his attribute was all way es soe; was not God omnipo- 
tent, had he not all power till I was made, upon whome he exer- 
ciseth part of that power, which he did not before I was ? Was he not 

260 omniscient, did he not knowe all thinges before those thinges were 
produced into action and execution? God ever knewe all thinges that 
were, that are, and that shalbee, and that may be, and that may not 
be, because he will not have them be, for if he would, they should 
be. He knowes them otherwise then they are, for he knowes future 
thinges as present, and he knowes contingent thinges as certaine and 
necessary. It is true, he shall say at the last day to Hypocrits, nescio [Mat. 25.12; 
vos I doe not knowe you, I never did knowe you. But this is that Luke 13.25] 
knowledge of which St. Gregory speakes, scire Dei est approbare, soe 
God never knewe the Hypocrits, nor ever shall, as to accept them, 

270 to allowe them, to approve them. And soe also it is said of Christ 

non nosse peccatum; he who knewe no sinne was made sinne for us. [2 Cor. 
Experimentally, actually, personally he knewe noe sinne, but in his 5.21] 
eternall knowledge he ever knew all our particular sinnes, and he 
knewe the generall roote of all, the sinne of Adam, before that sinne 
was, or before that man was. But was this knowledge or foreknowl- 
edge the cause of it? God forbid! Detestanda, abominanda opinio . 
qtue Deum jacit cuiusquam malts Voluntatis autorem, the opinion is 
detestable, abhominable, nefas est ascribere Deo causas peccatorum, 
sayes the same Father, and therefore let us be afraid of cominge soe 

280 neere this detestable and abhominable opinion as to expresse our 
selves in misinterpretable termes, and phrases too bold and too dif- 
ferent from the modest and sober use of the ancient doctors and 
Fathers, that there is in God an eflfectuall and an actuall, and a posi- 
tive and a consulted and a deliberat reprobation of certaine men, 
before their sinnes, yea before their creation was considered, or that 

152 Sermon No. 6 

there is In man a necessary damnation, which he was made for and 
created to; Gods knoweledge of sinne prints not a necessity of sinne. 
An Astrologers knowledge of an Eclipse causes not that Eclipse; my 
knowledge that he that will fall from a steeple will breake his bones, 
390 did not thrust him downe, nor precipitate him to that ruine. But 
God myght have preserved him from sinne, and soe cannot an Astrol- 
oger worke upon an Eclipse, nor I upon a desperate man that will 
cast himself downe. It is true, God might have preserved him from 
sinne, by makinge him better, and soe he rnyght by makinge him 
worse too; He might have preserved him by makinge him an angell 
in a confirmed estate, and he might have preserved him, by makinge 
him a beast without a reasonable soule, for then he cold not have 

sinned, and he had byn the better for it. But Gods will (cuius qui 
Augustine ._._. . s i i 

qucent rationem ahquid mains Deo qucent) was to make nim a man, 

300 and as a man he finds the reason of his sinne to* be the perversenes of 
his owne will. Who perverts that? Did God? Abominandum, de- 
testandum. But God myght have prevented this perversnes, he myght 
have made him soe stronge as that he cold not have perverted him- 
selfe. But then God had not made him man. God did abundantly 
ynough in makinge him good, and able to continue soe; and he does 
abundantly ynough in givinge us those generall declarations of his 
desire, that we should all returne to that goodnes, that he would 
[2 Pet. 3.9] have noe man to perish, but that all men should come to repentance. 
He sees all thinges, even sinnes, and foresees them, but yet his fore- 
310 sight is noe cause of them. 

3 Part We are come nowe to the third part, the particular consideration 

of the words. God sees and foresees i Desideria the desires and all 

desires, for David does not speake this by way of discomfort, as 

though God did only watch our ill desires to punish them, and not 

our obedience to cherish and reward that. It is true as the prophet 

[Jer. 2.22] Jeremy testifyes, Our iniquity is marked before the Lord, but it is 

Psal. 56.8 also true which David sayes, that our teares are put into- his bottle, 

and into his Register, soe that (as St. Ambrose enlarges this desire) it 

Psal. 84.2 may be Davids desire, concupisdt et deficit anima mea, my soule 

320 longeth and f ainteth for the Courts of the Lord, a desire to live in 

i Pet 2.2 the Church of God, and it may be the Apostles desire, concupiscite 

lac, as newe borne babes desire the milke of the word, a desire to be 

Sermon No. 6 

r 53 

fed with such knowledge in the Church as is fit and proportionable 

to my capacitye and understanding. Consider desiderium beatorum, 

the desire of the blessed saints in heaven, who though they be in full 

possession of happines, have yet a further desire of a consummation 

and re-union of body and soule. Consider desiderium iustorum, the 

desire of the righteous : the desire of the righteous is only good (sayth Pro. 1 1.23 

Solomon] it is good, as it is a desire to knowe God. My heart breaketh Ps. 119.20 

3 for the desire to thy judgments allwaies. And it is good as it is a 
desire to propagate this their knowledge of God to others by instruc- 
tion or at least by good example. For God hath given every man a Ecchis. 17.14 
commandement concerning his neighbour. And it is good, as it is a 
desire to be united to God; as Simeon expressed it in his Nunc dimit- [Luke 2.29] 
tis, Lord nowe lettest thou thy servant depart in peace, and St. Paul 
in his cupio dissolui, I desire to be dissolved and to be with Christ. [Phil. 1.23] 
Consider it lastly as desiderium peccatorum, the divers and contrary 
desires of sinners, every way, every desire, Davids desire to live in 
the Church, the Apostles desire to be satisfied with thinges necessary 

in the Church, the desire of the saints in heaven for the consumma- 
tion, the desire of the saints in earth to knowe God, to make him 
knowne to others, and to be united to him, and the desire of sinne- 
full men too, all these meete in the Center, in the eye of God; All 
our desires are before him. But principally this is intended of cor- 
rupt and sinnefull desires, for though it be omne desiderium, yet all 
the imaginations of the thoughts of our hearts are only evill contin- Gen. 6.5 
ually; The Imaginations, ipsa figmenta, as the originall word Jetzer 
imports, before it come to be a formall and debated thought; and then 
the thoughts themselves, when I have discovered them, debated them, 

3 and in my heart at home seriously, not only in tentations presented 
to my fancy or senses. These imaginations and all these imaginations 
they are evill. If any good be mingled with them, yet it is soe little, 
as that denominantur a maiori f they are evill, because they are evill 
for the most part, but it is worse then soe, for they are only evil, noe 
dramme, noe tincture of good in them; all evill and only evill and 
this continually, evill in the roote, in the first concupiscence, and 
evill in the fruite, in the growth and in the perseverance. Soe that 
Desideria heere are most properly figmenta, the first Imaginations, 
and they are eviU and their sinnefull affection is in the sight of God. 


Sermon No. 6 

360 But soe are gemitus, our groaninges too, hee sees them, and what is 

good or evill in them, as well as in our desires. 

Gemitus First then, as David had expressed it before in the verse precedent, 

It is gemitus cordis, the groaninge of the heart, cordis non carnis, as 
St. Austin makes the difference, a hearty groaninge and not merely 
sensuall. Abstulit Deus filium et uxorem, sayth that Father: God hath 
beaten downe thy greene fruite from thy beloved tree, God hath 
hewen downe the beloved tree it selfe, die young children and the 
mother of those children he hath taken from thee, grandinata vinea, 
(as he enlarges this consideration) thy Vine is stroken with the haile, 

370 the raine hath drown'd thy meadowes, now thou lackest heate to 
make thy hay, and then heate takes hold of it in the stacke, and setts 
it on fire, and then thou lackest water to quench it; unseasonable 
weather, negligence of servants, casuall accidents, Violence of theives, 
greatnes of neighbours, all concurre to thine impoverishinge, and 
then thou comest ad gemitum, to a groaning, but it is Carnis non 
Cordis, it is a meere sensuall groaning, not from the heart, or not 
from the heart soe disposed towards God as it should be. It must 
then first be cordis and not carnis, and it must be gemitus not rugitus, 
a groaninge not a roaringe, the voice of a Turtle not of a Lyon. If 

380 we take it heere for the voyce of sorrowe in worldly crosses, we must 
not presently roare out in petitions, in suites, in complaints for every 
i Cor. 6.7 such crosse. There is a fault amongst you (sayth the Apostle) be- 
cause you goe to Lawe with one another. Why rather suffer ye not 
wronge, why rather sustayne ye not harme? The Apostle would not 
call it expressely a sinne but he calls it a fault, and in a word which 
signifies weakenes and imperfection. The streame of the Fathers 
runnes somewhat vehemently in this point, for they scarse excuse 
any suite at lawe from sinne, or occasion of sinne, and they will not 
depart from the literall understandinge of those words of our Saviour; 
Mat. 540 39 yf any man will sue thee at lawe for thy coate, Let him have thy 
cloake too, for if thine adversary have it not, thine advocate will. 
Howsoever, every man feeles in his owne conscience whether he 
be not the lesse disposed to charity, the lesse fit to come worthily to 
the Sacrament, and the more apt to corrupt and bribe an officer, and 
offic. L i to delude and circumvent a Judge, by havinge suits in lawe than 
c. 41 otherwise. And at last, as St. Ambrose reports the words and be- 

Sermon No. 6 155 

havior of St. Laurence at his martirdome, that he came to that con- 
stancy to say to the persecutor assatum satis, versa et manduca, soe 
the Devill will allwayes have his martyrs too, who out of a desperate 

400 impatience after longe delay es will come to that desperate yssue 
towards the adversary or the Councell or the Judge, you have taken 
my livinge, take my life too. To end this, for every damage, every 
trespasse, every injurious word to call one another with the Kings 
letter, the Kinges writt, this is rugitus Leonis (for the voyce of the [Prov. 
Kinge is like the roaringe of a lyon) whereas gemitus columbce, such 19.12; 20.2] 
a mild complaint as might referre it to men of lesse quality, but more [Isa. 59.11 ] 
leasure, would make a better end. Soe then if we consider this groan- 
inge to be the voyce of sorrowe for worldly losses, it must not be 
rugitus, a vociferation, a cryinge out, as though we were undone, as 

410 though we cold not be happy except we were rich, and as though 
we cold not be rich except we had just soe much; It is not an im- 
moderate complayninge for worldly losses to the magistrate for rem- 
edy for every petty injury, it must be but gemitus both these wayes. 
And take it, as it is most properly to be taken, for the voyce of spir- 
ituall sorrowe, a sorrowe for our sinnes, soe it must be but gemitus 
neyther, it must not be an immoderate sorrowe that terrifyes, or 
argues a distrust in Gods goodnes. Drowne that body of sinne which 
thou hast built up in thee s drowne that world of sinne which thou 
hast created (for we have a creation as well as God) hominem fecit Augustine 

420 Deus, pecatorem homo, man is Gods creature and the sinner is mans 
creature, spare thy world noe more then God spared his, who 
drowned it with the floud, drowne thine too with repentant teares. 
But when that worke is religiously done, miserere animce tu&, be as 
mercifull to thy soule as he was to mankind, drowne it noe more, [Gen. 9.11] 
suffer it not to ly under the water of distrustfull diffidence, for soe* 
thou mayst fall too lowe to be able to tugge up against the tide againe, 
soe thou mayst be swallowed in Cains whirlepoole, to thinke thy [Gen. 4.13] 
sinnes greater then can be forgiven. God deales with us as he did 
with Ezechias, Vidit lachrimas, yea as it is in the Original, vidit [2 Kings 

43 lachrymam in the singular, God sees every teare, our first teare, and 20.5] 
is affected with that. When the child was dead, David arose from the [2 Sam. 
ground and eate bread; when the sinne is dead by thy true repent- 12.18-20] 
ance, rayse thy selfe from this sad dejection, and come and eate the 

156 Sermon No. 6 

bread of life, the body of thy Saviour for the seale of thy pardon. For 
there in this repentance and this seale, finem litibus imponis thou 
leaviest a fine upon thy sinnes, which cuts off and concludes all titles. 
And when God hath provided that thy sinnes shall rise noe more to 
thy condemnation at the last day, if thou rayse them up here to the 
vexation of thy conscience, thou art a litigious man to> thine owne 

440 destruction. This was then Davids comfort, and is ours; Desideria et 

gemitus, the beginnmge of our sinnefull concupiscences and the be- 

ginninge of our repentance are seene by God, and God of his mercy 

stoppes those desires at the beginninge, eyther he keeps away the 

u us Devill or the woman, he takes away stimulum or obiectum, eyther 

my lust to that sinne, or the occasion and opportunitye for the sinne. 

In his mercy he stops me at the beginninge of my desire, and in his 

mercy he perfitts the beginninges of my repentance, he sees desideria 

and gemitus. 

Sua Nowe these desires and these gro-anes they are sua, his; the study of 

450 our conversion to God, is in this like the study of your profession, it 
requires a whole man for it. It is for the most part losse of time in 
you to divert upon other studies, and it is for the most part losse of 
charity in us all to divert from our selves unto the consideration of 
other men, to prognosticate ill for the future, upon any man, I see 
his covetous desires, I see his carnall desires, I see his sinnefull courses, 
this man can never repente; or to collect ill from that which is past, 
I see his repentance his sadnes, his dejection of Countenance and 
spirit, his approach towards desperation; surely this man is a more 
greivous sinner then we tooke him for. To prognosticate thus, to 

460 collect thus upon others is an intrusion an usurpation upon them 

and a dangerous dereliction and abandoninge of our selves. When 

John the disciples of Christ would needs call into question the sinnes of 

9*[ 2 ~5] tkat man which was borne blind, rather then let them goe on in that, 

although no punishment be inflicted without sinne preceding, yet 

Christ sayes there, neyther this man nor his parents have sinned, not 

that he or they were simply without sinne, but he would drawe his 

disciples from that which concerned not them, the sinnes of another, 

to that which concerned them more, the contemplation of his on> 

Luke nipotence who would recover that' man of his blindness in their 

I 3-[4~5] 47 sight. Thinke you, (sayes Christe) that those 18 upon whom the 

Sermon No. 6 


tower of Siloe fell, were the greatest sinners in Hierusalem? No; 
Christ had a care to deliver them from that misinterpretation then, 
and the Holy Ghost hath not suffered the names nor the sinnes of 
those men soe slayne to come to our knowledge. In all the Evan- 
gelists, in all the other histories of the Jewish nation and affaires there 
is no mention, noe word, noe record of the death of those men nor 
of the fall of this Tower. God would not have posterity knowe their 
names nor theyr sinnes soe particularly, after he had inflicted that 
extraordinary punishment upon them. Bee thine owne text then, and 

480 bee thine owne comment, watch thine owne desires, and God shall 
stop them, and thine owne groanes, and God shall perfitt them with 
his unexpresseable comfort. 

But all this must be Ante te } before God, in his presence and soe Ante te 
before him, ut nihil absconditum, that nothinge be hid from him; Aug: 
No we quote desiderium debet esse quod ante Deum? Oras ut mori- 
antur inimici, is that thy desire, that thine enemies might come to 
confusion? And is that a fitt desire for the presence of God? Is this 
a writinge after thy coppy, after thy master Christ? His coppy is, 
Pater ignosce, Father forgive them, for they knowe not what they [Luke 

490 doe. Or is it after his usher, his disciple Stephen? His copy is, Domine 23.34] 
ne statuas illis, O Lord lay not this sinne to their charge. If thou wilt [Acts 7.60] 
needes pray for thine enemies death, the same Father teaches thee a 
good way, ora ut corrigantur, et moriuntur inimici, pray for their 
amendment, and the enemy is dead, when the enmity is dead. But 
this phrase of David heere, that all this is ante te t imports not only 
Gods seeinge of it, but it implyes our bringinge of our desires and 
groanings into his sight. Lord thou hast heard the desires of the poore, Ps. 10.17 
says David, but howe? Thou preparest their heart, and thou bendest 
thine eare to heere them; first Gods preven tinge grace prepares, en- 

500 ables us, and then he bends downe with a farther supply of concur- 
ringe grace, but that is to heere us. For yf we doe nothinge then, yf 
we speake not then, he departs from us. He hath looked downe from Ps. 
the height of his sanctuary, sayth he in another place, beer's his first 102.19-20 
grace, that he lookes towards us, and then he heares the mourninge 
of the prisoner, and he delivers the child of Death. But firste the 
prisoner must knowe himselfe to be in prison, and send forth a 
voyce of mourninge. He sawe and succoured Ezechias, but not till he 

158 Sermon No. 6 

sawe his teares, he lookes for outward demonstrations of our sor- 
rowe, for confession and amendment of life. It is one thinge in a 

510 Judge to knowe, another to knowe soe, as he may take knowledge 
and Judge upon it. God knowes thy desires and thy groanes, but he 
will not take knowledge of them to thy comfort to stop thy desires, 
to perfect thy repentance, except thou bringe them Judicially before 
him; thy desires by way of confession, and thy groanes by way of 
thankfullnes. It is nothinge for a rich man to say in generall, Lord 
all I have is from thee, and if thou wilt have it againe, I am ready 
to part with it. This is hypocriticall complement to say to God or 
man; all's at your service; but give God some part of that, house 
Christ Jesus where he is harbour-lesse, helpe to beautify and build 
[Mat. 52 that house where his name may be glorified and his Sabbaths sancti- 
25.34-46] fi eQl 3 cloth him where he is naked, feed him in his hunger, deliver 
him in his imprisonment, when he suffereth this in his afflicted mem- 
bers. All your recognitions to God without Subsidyes without benevo- 
lences, without releivinge him in his distressed children, are but 
ceremoniall, but hypocriticall complements. So thy tellinge to God 
that he knowes all thy desires and all thy groanes, this is an easy 
matter for any man, it is a word soone sayd. But bringe all these 
before him, shewe him where and howe when by neglectinge his 
grace thou hast strayed into these and these desires, and where and 

530 howe and when thou hast taken light at his visitation to returne 

towards him, and then he shall overthrowe thy worke, and build up 

his owne, extinguish thy desires, and perfect thy repentance. 

Non abscon- This David intends in that word ante te, and more fully in the next 

ditus non absconditus. For I may be content to bringe some things before 

God, and yet hide others, or hide circumstances that may aggravate, 

yea that may alter the very nature of the fact. We must not hide our 

desires under our groanes, nor hide our grones under our desires; 

Not our desires under our groanes, by wrappinge up all our sinnes in 

a sadnes, in a dejection, in a stupidity, soe that I never see my sinnes 

540 in a true proportion as they ly upon Christs shoulders and not upon 
my soule, nor in their true apparell as they are clothed with Christs 
righteousnes, and not with my corruption, nor with their true weight 
as they are weighed downe with Christs merits, but as they weigh 
downe my soule into desperation. This is a hidinge of our desires in 

Sermon No. 6 159 

our groaninges, our sins in our dejection; And the hidinge o our 
groaninges in our desires is to wrap up all sorrowe for sinne in a 
verball confession and enumeration of our sinnes, without any par- 
ticular contrition for the sinne, or detestation of it. We must hide 
neither; but anatomize our soule in both, and find every sinnewe, 

550 and fiber, every lineament and ligament of this body of sinne, and 
then every breath of that newe spirit, every drop of that newe bloud 
that must restore and repayre us. Study all the history, and write all 
the progres of the Holy Ghost in thy selfe. Take not the grace of 
God, or the mercy of God as a meddall, or a wedge of gold to be 
layd up, but change thy meddall or thy wedge into currant money, 
find this grace and this mercy applyed to this end this action. For 
though the meritt of Christ be a sea, yet be thou content to take it 
in drop after drop, and to acknowledge in the presence of God, that 
at such a time (by reducinge them to thy memory and contemplation 

560 his Agony) thou wast brought to a sense of thy miserable estate, and 

after (by consideringe the ministeringe of the angells to him there) [Luke 

thou tookest a confidence of receiving succour from him; That at 22.43] 

such a particular time, the memory of his fastinge rescued thee from 

a voluptuous and riotous meetinge, and the memory of his proceed- 

inge and behaviour in his tentations brought thee also to deliver thy 

selfe by applyinge his word and the promises of the Gospell from 

those dangerous attempts of the tempter. Hide nothinge from God, 

neyther the diseases thou wast hi, nor the degrees of health that thou 

art come to, nor the wayes of thy fallinge or risinge; for Dominus [Psal. 

570 fecit, et erit mirabile. If I mistake not the measure of thy conscience, 118.23; 
thou wilt find an infinite comfort in this particular tracinge of the Mat. 21.42; 
Holy Ghost, and his workinge in thy soule. Mark 12.11] 

This is the layinge open and not hidinge, but all this is limited, 
ante te, and tibi, before God and to God. For why should I open my 
sinnes to man? He cannot releive me by way of pardon. Or why 
should I open my groanings to man? He will not releive me soe 
much as by compassion. Recedlt gemitus servorum Dei ab auribus Aug. 
hominum, sed ante Deum semper. There therefore they are only well 
placed, from whence they never part. But yet consider to whome all 

580 this is directed. It is ante te, and it is tibi } but tibi Domine. Nowe 
there are two names of God which are ordinarily in the Scriptures 

160 Sermon No. 6 

translated by this word Dominus, the Lord. One name Is Jehovah, 
and the other is AdonaL And Jehovah signifies essence, beinge, 
Adonai signifies properly basis, jundamentum, that upon which some 
buildinge rests, and in this place thats the word, Adonai. Soe that this 
is an openinge o our desires and groanings, of the wounds and 
scruples of our consciences to God, as God is the Lord, and such a 
Lord as is the basis and foundation, the corner-stone, and the piller 
of our buildinge, and that buildinge is the Church. All power of 

590 rem i ss ion of sinnes is in the Lord, but in the Lord in his Church. And 
therefore since that Church in which God hath sealed thee to him 
in both sacraments, accordinge to the direction of the Holy Ghost, 
hath ordayned that sick persons shall make a speciall confession, yf 
they feele their consciences troubled with any weighty matter, and 
that after that confession, the priest shall absolve them, let noe man 
thinke himselfe wiser then the Church, and for the abuse of a thinge 
in a corrupt Church, goe forward in an ignorance of what the true 
Church holds in that point, or defraude himselfe of nourishment out 
of a false feare of poysons and fumes, when there are none. Let noe 

600 man thinke himselfe out of the presence of God, by puttinge himselfe 
into the presence of his minister, nor doubt but that, that confession 
is ante Dominum, and that absolution is a Domino, and from that 
Lord who is presented heere not as Jehovah the Lord of essence and 
beinge, and so in his generall providence and sustayninge of all crea- 
tures, but as Adonai, a Lord that is the basis and foundation of his 
Church. And let noe man deale so niggardly soe penuriously with his 
owne soule, as to contract this ease and discharge of his conscience 
only to the point of Death because it is not literally expressly ap- 
pointed to others, but let us all thinke ourselves deadly sicke, when- 

610 soever we are under the burden of any deadly sinne. I am not upon 
that frivolous and yet impious doctrine of the Romane Church of 
Veniall and deadly sinne, as though there were any sinne which 
deserved not death, or might be washed out by our selves without the 
application of the merits of Christ; but agreeable to the modesty and 
sobriety of the Ancients, I call that deadly sinne, which is peccatum 
vastans conscientiam, such as if they be not rooted out, destroy the 
conscience, and in their owne nature oppose the workinge of Gods 
grace in us, as longe as they are in us. To end this, God knewe where 

Sermon No. 6 



Adam was, and yet he asks him, Adam ubi es, he would fayne have [Gen. 3.9] 

620 knowne it from himselfe. God knew that the Sodomites had done [Gen. 
accordinge to the cry which was come up, and yet he would come 18.20-21] 
downe and see. God knowes our desires and our gronings in heaven 
as God, he would knowe them upon earth in his Church too, as Lord. 
Nowe the conclusion of all, accordinge to our custome held in the 
parts of this psalme, shalbe a short application of some of the most 
important passages to the person of Christ, of whome many ancient 
expositors have understood this psalme to have byn principally in- 
tended. First then, he in the dayes of his flesh offered up prayers and Heb. 5.7 
supplications with stronge cryings and teares unto him that was able 

630 to save him from death; and was also heard in that which he feared. 
He was heard, but when? First, when prayed he that vehement 
prayer? All agree that that place of the Apostle hath relation to 
Christs prayer in his Agony in the garden, quando non contentus 
lachrimis oculorum, totius corporis sanguineis lachrimis lachrimavit, 
when besides his tears of water, he opened as many eyes as he had 
pores in his body, and wept out bloud at every one of those eyes. 
And they agree that that place of the Apostle hath relation to his 
vehement prayer upon the Crosse, Eli, Eli, My God, my God etc. 
That when his Father non solvit unionem, sed subtrahit extentione, Aug. 

640 soe that Christ prayed in his affliction, and yet prayed againe, that 
which was Davids case and is ours, was his case too, he was heard, 
but not at the first prayinge. After his first prayer, of transeat calix, [Mat. 26.39; 
he was put to his expostulation, quare dereliquisti? The Father was 27.46] 
allwayes with him, and is with us, but our deliverance is in his time, 
and not in ours, which was the doctrine raysed out of the first part 
of the Text. 

For the second, the knowledge and fore knowledge of God, it is 
true, that God who sees all, and foresees all, foresawe all the ma- 
lignity of the Jett/es in crucifyinge of Christ, but yet he was noe 

650 cause of it. St. Augustine presents that passion pathetically before our Aug: 
eyes, 'propinator fontium potatur aceto, mellis dator cibatur jelle, 
flagellatur remissio, et condemnatur venia: illuditur maiestas et irri- 
detur virtus, et perfunditur dator imbrium sputis. And all this and 
more then this, even the sheddinge of his bloud was foreseene, for [Apoc. 13.8; 
he was agnus occisus ab origine, and all this was done too ut im- Mark 14.49] 

1 62 Sermon No. 6 

it. 26.54 plerentztr Scriptures, and, as Matthew expresses it, howe els should 
the Scriptures be fulfilled, which say, that it must be soe. But were 
these prophecy es the cause of it? No; the prophecy es were longe 
before the execution, but the foreknowledge of God was longe before 
660 the prophecyes. This foreknowledge was the cause of this prophecy, 
but neyther the foreknowledge nor the prophecy was any cause of the 
sinnefull part of their fact. And thats as much as is appliable to Christ 
in the 2d part. 

In the 3d part, (to passe speedily through some of the principall 

words) first for Desideria, himself e tells us, as Chrysostome observes 

Luk. it, what his desire was, Desiderio desideravi comedere pascha hoc. 

22. [15] Other passovers he had eate with them before, but this passover, 
(which was to be a memoriall not of their departinge out of Egypt, 
but of his departinge out of this world by a bitter and ignominious 
670 death for their salvation) he had a desire to institute and celebrate, 
and to commend to their desires in imitation and commemoration of 

When we consider the next, gemitus, his mourninges, they were ve- 
hement, but yet still they ended in a calme. At first in the tristis anima 
and si -possibile, there appeare some gusts, some beginning of a storme, 
but all becalmed presendy in the veruntamen, yet not my will, but thy 
will be done. Soe at first in the Quare dereliquisti? there appeares a 
gust, but in In Manus tuas, a calme againe. We doe not call that an 
immoderate nor over-passionate sorrowe for sinne, which sees day, 
680 and apprehends the presence of God, in that dejection of spirit. But 
exclamations upon destiny, imputations upon necessity, aspersions 
upon the Decrees of God himselfe, (as yf any thinge but the per- 
versnes of my will were the cause of my sinne) those are rugitus 
Leonis, the roaringe of that Lyon, that seekes whome he may de- 
voure, and not Gemitus columbte, the voyce of that Dove that comes 
to the Arke with an Olive branch, settles in the Church with the 
testimonies of peace and reconciliation which are there. Moreover 
Christ was to be glorified with the glory which he had before, and 
nowe he longed till that was accomplished, but yet all was, ante 
m f his meate was to doe his Fathers will, and till his time was 
come, nondum venit horn mea, sayes Christ, my hower is not yet 

Sermon IS! o.6 163 

To end all; he proposed all ante Patrem, but ante Patrem Domi- Conclusio 
num, to his Father soe, as his Father had a Church upon earth, and 
therefore, though there were a newe Church to be erected by him, 
yet he yeilded all obedience to that which was formerly erected; In [Luke 2.21, 
that he was circumcised, and presented; and in that his Mother was 2 a] 
purified accordinge to the La we, and in that he sent his owne disci- [Mat. 
pies to be instructed by the scribes and Pharises. And to conclude, 23.1-2] 
700 all refractory persons, by his example: in that Church he honoured Jo. 10. 
with his presence the feast of the dedication, which was an Anni- [22-23] 
versary feast, and a feast not of divine Institution, but ordained by 
the Church. 

Number 7. 

A Lent-Sermon Preached at White-hall, 
February 12. 1618. [l6l8/I$] 


[i Cor. ^A s THERE lies alwayes upon Gods Minister, a va si non, Wo be 

9-i 6] /\ unto me, if I preach not the Gospel, if I apply not the com- 

JL. JL fortable promises o the Gospel, to all that grone under the 
burden of their sins; so there is Onus visionis, (which we finde men- 
tioned in the Prophets) it was a pain, a burden to them, to be put to 
the denunciation of Gods heavy judgements upon the people: but 
yet those judgements, they must denounce, as well as propose those 
mercies: wo be unto us, if we bind not up the broken hearted; but 
wo be unto us too, if we break not that heart that is stubborn : wo be 

10 unto us, if we settle not, establish not the timorous and trembling, 
the scattered, and fluid, and distracted soul, that cannot yet attain, 
intirely and intensely, and confidently and constantly, to fix it self 
upon the Merits and Mercies of Christ Jesus; but wo be unto us much 
more, if we do not shake, and shiver, and throw down the refractory 
and rebellious soul, whose incredulity will not admit the History, and 
whose security in presumptuous sins will not admit the working 
and application of those Merits and Mercies which are proposed to 
Ezek a 7! kim. ^ ^ s P ur P ose > therefore, God makes his Ministers specula- 

tores; I have set thee for their watchman, saies God to this Prophet; 

20 that so they might see and discern the highest sins of the highest 


Sermon No. 7 165 

persons. In the highest places: they are not oneiy to look down 
towards the streets, and lanes, and alleys, and cellars, and reprehend 
the abuses and excesses of persons o lower quality there, all their 
service lies not below staires; nor onely to look into the chamber, and 
reprehend the wantonnesses and licentiousnesse of both sexes there; 
nor onely unto the house top and tarras, and reprehend the ambitious 
machinations and practises to get thither; but still they are specula- 
fores, men placed upon a watchtower, to look higher then all this, to 
look upon sins of a higher nature then these, to note and reprehend 

30 those sins, which are done so much more immediately towards God, 
as they are done upon colour and pretence of Religion: and upon 
that station, upon the Execution of that Commission, is our Prophet 
in this Text, Thou art ^mto them a very lovely Song, &c. for they 
shall heare thy words, but they do them not. Through this whole 
chapter, he presents matter of that nature, either of too confident, or 
too diffident a behaviour towards God. In the tenth verse, he repre- 
hends their diffidence and distrust in God: This they say (sayes the 
Prophet) // our transgressions and our sins be upon us, and we fine 
away in them f how should we live? How should you live? sayes the 

40 Prophet: thus you should live, by hearing what the Lord of Life hath 
said, As I live, saith the Lord God, I have no pleasure in the death of 
the wicked. In the 25 verse he reprehends their confidence; they say, 
Abraham was one, and he inherited this land; we are many, this land 
is given us for our inheritance: but say unto them, sayes God to the 
Prophet there, You lift up your eyes to Idols, and you shed blood, and 
shall you possess the land? Ye defile one anothers wife, and ye stand 
upon the sword, and shall ye possess the land? We were but one, and 
are many; 'tis true: God hath testified his love, in multiplying In- 
habitants, and in uniting Kingdomes; but if there be a lifting up of 

50 eyes towards Idols, a declination towards an Idolatrous Religion; if 
there be a defiling of one anothers wife, and then standing upon the 
sword, that it must be matter of displeasure, or of quarrel, if one 
will not betray his wife, or sister, to the lust of the greatest person; 
shall we possess the land? shall we have a continuance of Gods bless- 
ing upon us? we shall not. And as he thus represents their over- 
confident behaviour towards God; God is bound by his promise, and 
therefore we may be secure: And their over-diffident behaviour; God 

1 66 Sermon No. 7 

hath begun to shew his anger upon us, and therefore there is no re- 
covery : he reprehends also that distemper, which ordinarily accom- 
60 panics this behaviour towards God, that is, an Expostulation, and a 
Disputing with God, and a censuring o his actions: in the 20 verse 
they come to say. The way of the Lord is not equal; that is, we know 
not how to deal with him, we know not where to find him; he prom- 
ises Mercies, and layes Afflictions upon us; he threatens judgements 
upon the wicked, and yet the wicked prosper most of all; The ways 
of the Lord are [not} equal. But, to this also God says by the Prophet, 
[Rom. / will judge every one of you after his own ways. The ways of the 
11.33] Lord are unsearchable; look ye to your own ways, for according to 
them, shall God judge you. And then after these several reprehen- 
70 sions, this watchman raises himself to the highest pinacle of all, to 
discover the greatest sin of all, treason within doors, contemning of 
God in his own house, and in his presence; that is, a coming to 
Church to hear the word of God preached, a pretence of cheerfulness 
and alacrity, in the outward service of God, yea a true sense and feel- 
ing of a delight in hearing of the word; and yet for all this, an un- 
profitable barrenness, and (upon the whole matter) a despiteful and 
a contumelious neglecting of Gods purpose and intention, in his 
Ordinance: for, Our voice is unto them but as a song to an instru- 
ment; they hear our words, but they do them not. 
80 Though then some Expositors take these words to be an increpa- 
tion upon the people, that they esteemed Gods ablest Ministers, in- 
dued with the best parts, to be but as musique, as a jest, as a song, 
as an entertainment; that they under-valued and disesteemed the 
whole service of God in the function of the Ministery, and thought 
it either nothing, or but matter of State and Government, as a civil 
ordinance for civil order, and no more : yet I take this increpation to 
reach to a sin of another nature; that the people should attribute 
reverence enough, attention enough, credit enough to the preacher, 
and to his preachings, but yet when all that is done, nothing is done: 
90 they should hear willingly, but they do nothing of that which they 

had heard. 

Divisio First then, God for his own glory promises here, that his Prophet, 

his Minister shall be Tuba, as is said in the beginning of this Chapter, 
a Trumpet, to awaken with terror. But then, he shall become Carmen 

Sermon No. 7 167 

musicum, a musical and harmonious charmer, to settle and compose 
the soul again in a reposed confidence, and in a delight in God : he 
shall be musicum carmen, musick, harmony to the soul in his matter; 
he shall preach harmonious peace to the conscience: and he shall be 
musicum carmen, musick and harmony in his manner; he shall not 

100 present the messages of God rudely, barbarously,, extemporally; but 
with such meditation and preparation as appertains to so great an 
imployment, from such a King as God, to such a State as his Church: 
so he shall be musicum carmen, musicke, harmony, in re & modo, in 
matter and in manner: And then musicum so much farther (as the 
text adds) as that he shall have a pleasant voice, that is, to preach 
first sincerely (for a preaching to serve turns and humors, cannot, at 
least should not please any) but then it is to preach acceptably, sea- 
sonably, with a spiritual delight, to a discreet and rectified congrega- 
tion, that by the way of such a holy delight, they may receive the 

110 more profit. And then he shall play well on an instrument; which 
we do not take here to be the working upon the understanding and 
affections of the Auditory, that the congregation shall be his instru- 
ment; but as S. Basil says, Corpus hominis, Organurn Dei, when the 
person acts that which the song says; when the words become works, 
this is a song to an instrument: for, as S. Augustine pursues the same 
purpose, Psallere est ex preceptis Dei agere; to sing, and to sing to an 
instrument, is to perform that holy duty in action, which we speak 
of in discourse: And God shall send his people preachers furnished 
with all these abilities, to be Tubee, Trumpets to awaken them; and 

120 then to be carmen musicum, to sing Gods mercies in their ears, in 
reverent, but yet in a diligent, and thereby a delightful manner; and 
so to be musick in their preaching, and musick in their example, in 
a holy conversation : Eris f says God to this prophet, such a one thou 
shalt be, thou shalt be such a one in thy self; and then eris ittis, thou 
shalt be so to them, to the people: To them thou shalt be Tuba, a 
Trumpet, Thy preaching shall awaken them, and so bring them to 
some sence of their sins: To them thou shalt be carmen musicum, 
musick and harmony; both in re f in thy matter, they shall conceive 
an apprehension or an offer of Gods mercy through thee; and in 

130 modo, in the manner; they shall confess, that thy labors work upon 
them, and move them, and affect them, and that that unpremeditated, 

168 Sermon No. 7 

and drowsie, and cold manner o preaching, agrees not with the dig- 
nity of Gods service: they shall acknowledge (says God to this 
Prophet) thy pleasant voice; confesse thy doctrine to be good, and 
confesse thy playing upon an Instrument, acknowledge thy life to 
be good too; for, in testimony of all this, Audient (saies the text) 
They shall hear this. Now, every one that might come, does not so; 
businesses, nay less then businesses, vanities, keep many from hence; 
less then vanities, nothing; many, that have nothing to do, yet are 

140 not here: All are not come that might come; nor are all that are here, 
come hither; penalty of law, observation of absences, invitation of 
company, affection to a particular preacher, collateral respects, draw 
men; and they that are drawn so, do not come; neither do all that 
are come, hear; they sleep, or they talk: but Audient, says our text, 
They shall be here, they shall come, they shall hear; they shall press 
to hear: every one that would come, if he might sit at ease, will not 
be troubled for a Sermon: but our case is better, Audient, they shall 
rise earlier then their fellows, come hither sooner, indure more pains, 
hearken more diligently, and conceive more delight then their fel- 

150 lows: Audient, they will hear: but then, after all (which is the 
height of the malediction, or increpation) Non jacient, they will not 
do it; Non jacient quce dixeris, They will do- nothing of that which 
thou hast said to them; nay, non jacient qute dixerunt, they will do 
nothing of that, which during the time of the Sermons, they had 
said to their own souls, they would do; so little hold shall Gods best 
means, and by his best instruments, take of them; They shall hear 
thy words, and shall not do them. 

These then are our parts that make up this increpation: First, the 
Prophet shall do his part fully: Secondly, the people shall do some of 

160 theirs: But then lastly, they shall fail in the principal, and so make 
all uneffectual. First, God will send them Prophets that shall be 
Tubes f Trumpets; and not onely that, but speculator es; not onely 
Trumpets which sound according to the measure of breath that is 
blown into them, but they themselves are the watchmen that are to 
sound them: not Trumpets to sound out what airs the occasion of 
the present time, or what airs the affections of great persons infuse 
into them; for so they are o-nly Trumpets, and not Trumpeters; but 
Seneca God hath made them both: And, as in civil matters, Angusta inno- 

Sermon No. 7 169 

centia est } ad legem bonum esse, That's but a narrow, but a faint 

170 honesty, to be no honester then a man must needs be, no honester 
then the law, or then his bodily sickness constrains him to be; so are 
these Trumpets short-winded Trumpets, if they sound no oftner 
then the Canons enjoyn them to sound; for, they must preach in [2 Tim. 4.2] 
season and out of season: If the Canonical season be but once a 
month, the preaching between, is not so unseasonable, but that it is 
within the Apostles precept too. If that be done, if the watchman 
sound the Trumpet, says the beginning of this Chapter (when you 
see it is the watchman himself that sounds, and not another to sound 
him; he is neither to be an instrument of others, nor is he to sound 

180 always by others, and spare his own breath) but if the watchman do 

duly sound, then there is an Euge bone serve, belongs to him; Well [Mat, 25.21, 
done good and faithful servant, enter into thy Masters joy: And if he 23] 
be not heard, or be not followed, then there is a vte Bet said a, a wo [Mat, 11.21- 
belonging to that City, and to that house; for, if those works had 2 4i Luke 
been done in Sodom, if all this preaching had been at Rome, Rome 10.13] 
would have repented in sackcloth and ashes. I set watchmen over 167 
you, says God in another Prophet, Et dixi, Audite, I said unto you, 
Hearken to them: so far God addresses himself to them, speaks per- 
sonally to them, super vos } and Audite vos; I sent to you, and hear 

190 you: but when they would not hear, then he changes the person, Et 
dixerunt, says that text, And they said, We will not hear: after this 
stubbornness, God does not so much as speak to them: it is not 
Dixistis, you said it; God will have no more to do with them; but it 
is Dixerunt, they said it; God speaks of them as of strangers. But 
this is not altogether the case in our text: God shall send Prophets, 
Trumpets, and Trumpeters, that is, preachers of his word, and not 
the word of men; and they shall be heard willingly too; for as they 
are Tubiz, Trumpets, so they shall be musicum carmen, acceptable 
musick to them that hear them. 

200 They shall be so, first In re, in their matter, in the doctrine which fa R? 
they preach. The same trumpet that sounds the alarm (that is, that 
awakens us from our security) and that sounds the Battail (that is, 
that puts us into a colluctation with our selves, with this world, with 
powers and principalities, yea into a wrastling with God himself and 
his Justice) the same trumpet sounds the Parle too, calls us to hearken 

170 Sermon No. 7 

to God In his word, and to speak to God in our prayers, and so to 
come to treaties and capitulations for peace; and the same trumpet 
sounds a retreat too, that is, a safe reposing of our souls in the merit, 
and in the wounds of our Saviour Christ Jesus. And in this voice 

310 they are musicum carmen, a love-song (as the text speaks) in pro- 
posing the love of God to man, wherein he loved him so, as that he 
gave his onely begotten Son for him. God made this whole world in 
such an uniformity, such a correspondency, such a concinnity of 
parts, as that it was an Instrument, perfectly in tune: we may say, 
the trebles, the highest strings were disordered first; the best under- 
standings, Angels and Men, put this instrument out of tune. God 
rectified all again, by putting in a new string, semen mulieris, the 
seed of the woman, the Messias: And onely by sounding that string 
in your ears, become we musicum carmen, true musick, true har- 

220 mony, true peace to you. If we shall say, that Gods first string in this 
instrument, was Reprobation, that Gods first intention^ was, for his 
glory to damn man; and that then he put in another string, of creat- 
ing Man, that so he might have some body to damn; and then an- 
other of enforcing him to sin, that so he might have a just cause to 
damne him; and then another, of disabling him to lay hold upon any 
means of recovery : there's no musick in all this, no harmony, no peace 
in such preaching. But if we take this instrument, when Gods hand 
tun'd it the second time, in the promise of a Messias, and offer of the 
love and mercy of God to all that will receive it in him; then we are 

230 truly musicum carmen, as a love-song, when we present the love of 
God to you, and raise you to the love of God in Christ Jesus: for, 
for the musick of the Sphears, whatsoever it be, we cannot hear it; 
for the decrees of God in heaven, we cannot say we have seen them; 
our musick is onely that salvation which is declared in the Gospel 
to all them, and to them onely, who take God by the right hand, as 
he delivers himself in Christ. 

So they shall be musick in re, in their matter, in their doctrine; and 
they shall be also in modo, in their manner of presenting that doc- 
trine. Religion is a serious thing, but not a sullen; Religious preach- 

240 ing is a grave exercise, but not a sordid, not a barbarous, not a negli- 
gent. There are not so eloquent books in the world, as the Scriptures : 
Accept those names of Tropes and Figures, which the Grammarians 

Sermon No. 7 171 

and Rhetoricians put upon us, and we may be bold to say, that in 
all their Authors, Greek and Latin, we cannot finde so high, and so 
lively examples, of those Tropes, and those Figures, as we may in 
the Scriptures: whatsoever hath justly delighted any man in any 
mans writings, is exceeded in the Scriptures. The style of the Scrip- 
tures is a diligent, and an artificial style; and a great part thereof in 
a musical, in a metrical, in a measured composition, in verse. The 

250 greatest mystery of our Religion, indeed the whole body of our Re- 
ligion, the coming, and the Kingdome of a Messias, of a Saviour, of 
Christ, is conveyed in a Song, in the third chapter of Haba\\uJ{: 
and therefore the Jews say, that that Song cannot yet be understood, 
because they say the Messiah is not yet come. His greatest work, when 
he was come, which was his union and marriage with the Church, 
and with our souls, he hath also delivered in a piece of a curious 
frame, Solomons Song of Songs. And so likewise, long before, when 
God had given all the Law, he provided, as himself sayes, a safer way, 
which was to give them a heavenly Song of his owne making: for 

2<5 that Song, he sayes there, he was sure they would remember. So the Deut. 
Holy Ghost hath spoken in those Instruments, whom he chose for 3i.[ 19-22] 
the penning of the Scriptures, and so he would in those whom he 
sends for the preaching thereof: he would put in them a care of de- 
livering God's messages, with consideration, with meditation, with 
preparation; and not barbarously, not suddenly, not occasionally, not 
extemporarily, which might derogate from the dignity of so great 
a service. That Ambassadour should open himself to a shrewd danger 
and surprisall, that should defer the thinking upon his Oration, till 
the Prince, to whom he was sent, were reading his letters of Credit: 

270 And it is a late time of meditation for a Sermon, when the Psalm is 
singing. Loquere Domine, sayes the Prophet; speak, O Lord: But it 
was when he was able to say, Ecce paratus, Behold I am prepared for 
thee to speak in me: If God shall be believed, to speak in us, in our 
ordinary Ministry, it must be, when we have, so as we can, fitted 
our selves, for his presence. To end this, then are we Musicum carmen 
in mo do, musick to the soul, in the manner of our preaching, when 
in delivering points of Divinity, we content our selves with that 
language, and that phrase of speech, which the Holy Ghost hath 
expressed himself in, in the Scriptures : for to delight in the new and 

172 Sermon No. 7 

280 bold termes of Hereticks, furthers the Doctrine of Hereticks too. 
And then also, are we Musicum carmen, when, according to the 
example of men inspired by the Holy Ghost, in writing the Scrip- 
tures, we deliver the messages of God, with such diligence, and such 
preparation, as appertains to the dignity of that employment. 
Vox suavis Now these two, to be Musick both these wayes, in matter and in 

manner, concur and meet in the next, which is, to have a pleasant 
voyce: Thou art a lovely song of one that hath a pleasant voyce. First, 
A Voyce they must have, they must be heard: if they silence them- 
selves, by their ignorance, or by their laziness; if they occasion them- 

2 9 selves to be silenced, by their contempt and contumacy, both wayes 
they are inexcusable; for a voyce is essentiall to them, that denomi- 
nates them: John Baptist hath other great names; even the name of 
Baptist, is a great name, when we consider whom he baptized; him, 
who baptized the Baptist himself, and all us, in his own blood. So is 
his name of Preacher, the fore-runner of Christ (for in that name he 
[Mat. 11.9, came before him, who was before the world;) so is his Propheta, 
ii ] that he was a Prophet, and then, more then a Prophet; and then, the 
greatest among the sons of women; these were great names, but yet 
[John 1.23] the name that he chose, is Vox clamantis, The voyce of him that cryes 

300 in the wilderness. What names and titles soever we receive in the 
School, or in the Church, or in the State; if we lose our voice, we lose 
our proper name, our Christian name. But then, John Baptists name 
is not A voyce, Any voyce, but The voyce: in the Prophesie of Esay, 
[John i.i] in all the four Evangelists, constantly, The voyce, Christ is verbum, 
The word; not A word, but The word: the Minister is Vox, voyce; 
not A voyce, but The voyce, the voyce of that word, and no other; 
and so, he is a pleasing voyce, because he pleases him that sent him, in 
a faithfull executing of his Commission, and speaking according to 
his dictate; and pleasing to them to whom he is sent, by bringing the 

310 Gospel of Peace and Reparation to all wounded, and scattered, and 

contrite Spirits. 

Instrumen- They shall be Musick both wayes, in matter, and in manner; and 

turn pleasing both wayes, to God, and to men: but yet to none of these, 
except the Musick be perfect, except it be to an Instrument, that is, 
as we said at first, out of S. Basil, and S. Augustine, except the Doc- 
trine be express'd in the life too: Who will believe me when I speak, 

Sermon No. 7 173 

if by my life they see I do not believe my self? how shall I be be- 
lieved to speak heartily against Ambition and Bribery in temporal! 
and civil places, if one in the Congregation be able to jogge him that 

320 sits next him, and tell him, That man offered me money for spiritual! 
preferment? To what a dangerous scorn shall I open my selfe, and 
the service of God, if I shall declaime against Usury, and look him 
in the face that hath my money at use? One such witness in the Con- 
gregation, shall out-preach the Preacher: and God shall use his 
tongue (perchance his malice) to make the service of that Preacher 
uneffectual. Quam speciosi pedes Evangelizantium! sayes S. Paul, Rom. 
(and he sayes that out of Esay, and out of Nahum too, as though io.[i5] 
the Holy Ghost had delighted himself with that phrase in expressing [Isa. 52.7; 
it) How beautifull are the feet of them that preach the Gospel! Men Nahum 

330 look most to our feet, to our wayes: the power that makes men ad- 1.15] 
mire, may lie in our tongues; but the beauty that makes men love, 
lies in our feet, in our actions. And so we have done with all the 
pieces that constitute our first part: God, in his promise to that Na- 
tion, prophesied upon us, that which he hath abundantly performed, 
a Ministry, that should first be Trumpets, and then Musick: Musick, 
in fitting a reverent manner, to religious matter; and Musick, in fit- 
ting an instrument to the voyce, that is, their Lives to their Doctrine. 
Eris, said God here, to this Prophet, All this thou shah be: and that 
leads us into our second part. 

340 Now, in this second part, there is more; for it is not onely Eris, Part II 
thou shalt be so in thy self, and as thou art employed by me; but Erisillis 
Eris illis, thou shalt be so unto them, they shall receive thee for such, 
acknowledge thee to be such : God provides a great measure of ability 
in the Prophet, and some measure of good inclination in the people. 
Eris illis Tuba, thou shalt be to them, they shall feel thee to be a 
Trumpet: they shall not say in their hearts, There is no God; they [Psal 53.1] 
shall not say, Tush, the Lord sees us not, or he is a blind, or an indif- [Ezek. 8:12; 
f erent God, or, the Lord is like one of us, he loves peace, and will be 9.9] 
at quiet; but they shall acknowledge, that he is Dominus Exercituum, 

350 the Lord of Hosts, and that the Prophet is his Trumpet, to raise them 
up to a spiritual battel. Eris illis Tuba, thou shalt be to them a Trum- 
pet, they shall not be secure in their sins; and Eris illis carmen musi- 
cum, by thy preaching they shall come to confess, That God is a God 

174 Sermon No. 7 

of harmony, and not of discord; of order, and not of confusion; and 
that, as he made, so he governs all things, in weight, and number, 
and measure; that he hath a Succession, and a Hierarchy in his 
Church; that it is a household of the Faithfull, and a Kingdome of 
Saints, and therefore regularly governed, and by order, and that in 
this government no man can give himself Orders, no man can bap- 

360 tize himself e, nor give himself the Body and Blood of Christ Jesus, 
nor preach to himself, nor absolve himself; and therefore they shall 
come to thee, whom they shall confess to be appointed by God, to 
convey these graces unto them: Eris Hits carmen musicum: from 
thee they shall accept that musick, the orderly application of Gods 
mercies, by visible and outward meanes in thy Ministry in the 
Church. Eris illis vox suavis, they shall confess thou preachest true 
Doctrine, and appliest it powerfully to their consciences; and Eris 
illis vox ad Citharam, thou shalt be a voyce to an Instrument: they 
shall acknowledge thy life to be agreeable to thy Doctrine; they shall 

370 quarrel thee, challenge thee in neither, not in Doctrine, not in 

Such as God appoints thee to be, Eris, thou shalt be; and Eris illis, 
they shall respect thee as such, and reward thee as such: and they 
Audient shall express that, in that which followes, Audient, they shall hear 
thy word. The worldly man, though it trouble him to hear thee, 
though it put thorns and brambles into his conscience, yet though 
it be but to beget an opinion of holiness in others, Audiet, he will 
hear thee. The fashionall man, that will do as he sees great men do, 
if their devotion, or their curiosity, or their service and attendance, 

380 draw him hither, Audiet, he will come with them, and he will hear. 

He that is disaffected in his heart, to the Doctrine of our Church, 

rather then incur penalties of Statutes and Canons, Audiet, he will 

come, and hear: yea, there is more then that, intended, Audient, they 

shall hear willingly; and more then that too, Audient, they shall hear 

cheerfully, desirously. Here is none of that action which was in 

Act. 7.57 S. Stephens persecutors, Continuerunt aures, they withheld their 

eares, they withdrew themselves from hearing, they kept themselves 

out of distance; here is no such Recusancy intended; neither is there 

Psal.58.[4] any of their actions, Qui obturant aures, as the Psalmist sayes, the 

390 Serpent does, who (as the Fathers note often) stops one ear with 

Sermon No. 7 175 

laying it close to the ground, and the other with covering it with his 
tail: here is none of their action, Qui indurant, nor qui declinant; Jer. 7.26 
none that turneth away his ear (for even his prayer shall be an p 
abomination, sayes Solomon; his very being here is a sin) here, in 
our case, in our Text, is none of these indispositions; but here is a 
ready, a willing, and (in appearance) a religious coming to hear: 
Expectation, Acceptation, Acclamation, Congratulation, Remunera- 
tion, in a fair proportion; we complain of no want in any of these 
now. Sumus, God hath authorized us, and God hath exalted us, in 

400 some measure, to deliver his messages; and Sumus vobis, you do not 
deny us to be such; you do not refuse, but you receive us, and his 
messages by us; you do hear our words. And that's all that belonged 
to our second part. 

Now in both these former parts, who can discern, who would Part III 
suspect any foundation to be laid for an Increpation, any preparation Non f orient 
for a Malediction or Curse? God will send good Preachers to the 
people, and the people shall love their preaching; and yet, as he said 
to Samuel, he will do a thing, at which, both the ears of him that i Sam. 3.11 
hears it shall tingle. Now, what is that in our case? This; he will 

410 aggravate their condemnation, therefore, because they have been so 
diligent herein, Et non fecerunt, they have done nothing of that 
which they have heard. As our very Repentance contracts the nature 
of sin, if we persevere not in that holy purpose; but, as though we 
had then made even with God, sin on again upon a new score: so 
this hearing it self is a sin, that is, such an aggravating circumstance, 
as changes the very nature of the sin, to them that hear so much, and 
doe nothing. This is not a preparation of that curse in Ezefyel; [Ezek.] 2.5 
whether they will hear or forbear, yet they shall know, that a Prophet 
hath been among them; that is, heare, or heare not, subsequent judge- 

420 ments shall bring them to see, that they might have heard: but here 
God accompanies them with a stronger grace, then so; Audient, they 
will hear. There are Vipers in the Psalm that will not hear, how [PsaL] 
wisely soever the charmers charm; But there is a Generation of 5&[5] 
Vipers which do hear, and yet depart with none of their viperous Mat. 3.7 
nature: generation of vipers, who hath warned you to flee from the 
wrath to come! sayes John Baptist, there to the Pharisees and Sad- 
duces, that came to his baptism. They had apprehended Tubam, a 

[Mat. 3] 
ver. 8 

Qu& dixeris 
Rom 2.29 

John 6.60 


[2 Cor. 3.2] 


176 Sermon No. 7 

warning, and they did come; but when they were come, he found 
them in their Non jaciunt, without any purpose of bringing forth 

430 fruits worthy of repentance. 

Here then is S. Paul's Judcsus in abscondito, a Jew inwardly. Here 
is the true Recusant, and the true Non-conformitan; Audiunt, sed 
non jaciunt: he comes to hear, but never comes to doe; there's Recu- 
sancy: he confesses that he hath received good instruction, but he 
refuses to conform himself unto it; there's Non-conformity. First, 
Non facient quce dixeris, they will not doe those things which thou 
hast said; and yet, that's strange, since they confess thou saist true: 
but yet that's not so> strange; for they may be Duri sermones; though 
it be true that we say, it may be hard, and it may trouble them, and 

440 perchance damnific them in their Profit, or mortifie them in their 
Pleasures. It may be we may say, that thy relapsing into a sin formerly 
repented, submits thee again to all the punishment due to the former 
sin; and that's Durus sermo, a hard saying: It may be we may say, 
that a repentance which hath all other formall parts of a true re- 
pentance, if it reach not to all the branches, and to all the specifying 
differences and circumstance of thy sins, so< far as a diligent examina- 
tion of thy conscience can carry thee, is a voyd repentance; and that's 
Durus sermo, a hard saying. It may be we may say, That though 
thou hast truly and intirely repented, though thou do leave the 

450 practice of the sin, yet if thou doe not also leave that which thou hast 
corruptly got by the wayes of that sin, the sin it selfe lies upon thee 
still; and that's Durus sermo, a hard saying: And Christs own Dis- 
ciples forsook him, and forsook him for ever, Quia durus sermo, 
because that which Christ said, seemed to* them a hard saying. This 
we may say; and they may come to hear, and come to say we say 
true, and yet Non facient qute dixeris, never do any of that which we 
say, Quia duri sermones, because we presse things hardly upon them. 
But yet that's not so strange, as Non facere quce dixerint, not to do 
those things which they have said themselves. That when, as the 

460 Apostle sayes of the Corinthians, Vos estis, you are our Epistle, not 
written with ink, but with the spirit of the living God: so a man, by 
hearing, is become Evangelium sibi, a Gospel to himself; and by the 
preaching of the Gospel, is come to say, Non amplius, I will go, and 
sin no more, lest a worse thing fall unto me: yet he goes and sins 

Sermon No. 7 

again, fall what will, or can fall; and Non jacit qucz dixerit, he does 

not perform his own promise to himself. He is affected with some 

particular passage in a Sermon, and then he comes to David's 

Secundum innocentiam; Lord, deale with me according to my [Psal. 7.8 

future innocence; shew thy mercy to me, as I f^eep my selje from that 7.9 in Vulg.] 

470 sin hereafter; and then, abominantur eum vestimenta ejus, his old Job 9.31 
clothes defile him again, his old rags cast vermin upon him, his old 
habits of sin throw new dirt upon him. He goes out of the Church 
as that mans son went from his father, who sent him to work in the 
Vineyard, with that word in his mouth, Eo Domine, Sir, I go; but Matth. 21.30 
he never went, he turns another way, Non jacit qucs dixerat, he keeps 
not his own word, with his own soul: when he is gone out of his 
right way, a Sickness, a Disgrace, a Loss, overtakes him, the arrowes 
of the Almighty stick in him, and the venome thereof drinks up his 
spirit; temporal afflictions, and spiritual! afflictions meet in him, like 

480 two clouds, and beat out a thunder upon him, like two currents, and 
swallow him like two milstones, and grinde him, and then he comes 
to his Domine 'quid retribuam ? Lord, what shall I give ihee, to deliver [Psal. 
me now? & non jacit quce dixerat, he payes none of those vowes, 116.12] 
performes no part of that which he promised then. Christ had his 
Consummatum est t and this sinner hath his: Christ ends his passion, [John 
and he ends his action; Christ ends his affliction, and he ends his 
affection: Distulit securim, attulit securitatem, sayes S. Augustine of 
this case; as soon as the Danger is removed, his Devotion is removed 
too. The end of all is, that what punishment soever God reserves for 

490 them, who never heard of the Name of his Son Christ Jesus at all, or 
for them who have pretended to receive him, but have done it 
Idolatrously, superstitiously; we that have heard him, we that have 
had the Scriptures preached and applied to us sincerely, shall cer- 
tainly have the heavier condemnation, for having had that which 
they wanted: Our multiplicity of Preachers, and their assiduity in 
preaching; our true interpretation of their labours, when we doe 
heare, and our diligent coming, that we may hear, shall leave us in 
worse state then they found us, si non jecerimus, If we doe not doe 
that which we heare. And to doe the Gospel, is to doe what we can 

500 for the preservation of the Gospel I know what I can do, as a Minister 
of the Gospel, and of Gods Word; out of his Word I can preach 

178 Sermon No. j 

against Linsey-woolsey garments; out of his Word I can preach 
against plowing with an Oxe, and with an Asse, against mingling of 
Religions. I know what I can do, as a Father, as a Master; I can 
preserve my Family from attempts of Jesuits. Those that are of higher 
place, Magistrates, know what they can do too: They know they can 
execute lawes; if not to the taking of Life, yet to the restraining of 
Liberty: And it is no seditious saying, it is no saucinesse, it is no bitter- 
nesse, it is no boldnesse, to say, that the spiritual! death of those soules, 

510 who perish by the practise of those seducers, whom they might have 
stopp'd, lies upon them. And how knowes he, who lets a Jesuit scape, 
whether he let go but a Fox, that will deceive some simple soule in 
matter of Religion; or a Wolfe, who, but the protection of the Al- 
mighty, would adventure upon the person of the highest of all? Non 
farient qua dixeris, is as far as the Text goes; they will not do that 
we say: but Qu<z dixerint, is more; they will not do that which 
themselves have said: But, Qute juraverint, is most of all; If they will 
not do that, which for the preservation of the Gospel, they have taken 
an Oath to do, The Increpation, the Malediction, intended by God, 

520 in this Text, that all our preaching, and all our hearing shall aggravate 
our condemnation, will fall upon us: And therefore, this being the 
season, in which, especially, God affords you the performance of 
that part of this Prophecy, assiduous, and laborious, and acceptable, 
and usefull preaching; where all you, of all sorts, are likely to hear 
the Duties of Administration towards others, and of Mortification in 
your selves, powerfully represented unto you, this may have been 
somewhat necessarily said by me now, for the removing of some 
[Psal. 22.14] stones out of their way, and the charing of that wax, in which they 
may thereby make the deeper, and clearer impressions; that so, we 

530 may not onely be to you, as a lovely song, sung to an Instrument; nor 
you onely heare our words, but doe them. Amen. 


Preached February 21. 


To the right honourable the Countess of 


Of my ability to doe your Ladiship service, any thing spoken may be 
an embleme good enough; for as a word vanisheth, so doth any power in 
me to serve you; things that are written are fitter testimonies, because 
they remain and are permanent: in writing this Sermon which your 
Ladiship was pleased to hear before, I confesse I satisfie an ambition of 
mine own, but it is the ambition of obeying your commandment, not 
onely an ambition of leaving my name in your memory, or in your Cabinet: 
and yet, since I am going out of the Kingdom, and perchance out of the 
world, (when God shall have given my soul a place in heaven) it shall 
the lesse diminish your Ladiship, if my poor name be found about you, 
I know what dead carkasses things written are, in respect of things spoken. 
But in things of this kinde, that soul that inanimates them, receives debts 
from them: The Spirit of God that dictates them in the speaker or 
writer, and is present in his tongue or hand, meets himself again (as we 
meet our selves in a glass) in the eies and eares and hearts of the hearers and 
readers: and that Spirit, which is ever the same to an equall devotion, 
makes a writing and a speaking equall means to edification. In one cir- 
cumstance, my preaching and my writing this Sermon is too equall: 
that that your Ladiship heard in a hoarse voyce then, you read in a course 
hand now: but in thankfulnesse I shall lift up my hands as clean as my 
infirmities can keep them, and a voyce as clear as his spirit shall be pleased 
to tune in my prayers for your Ladiship in all places of the world, which 
shall either sustain or bury 

Your Ladiships 

humble servant in Christ lesus 

j. D. 


180 Sermon No. 8 



/A I ry 
JL JL pin 

GOP made us for his glory, and his glory is not the 
glory of a Tyrant, to destroy us, but his glory is in our hap- 
pinesse. He put us in a faire way towards that happinesse 
in nature, in our creation, that way would have brought us to 
heaven, but then we fell, and (if we consider our selves onely) irre- 
coverably. He put us after into another way, over thorny hedges and 
ploughed Lands, through the difficulties and incumbrances of all the 
Ceremoniall Law; there was no way to heaven then, but that; after 
that, he brought us a crosse way, by the Crosse of Jesus Christ, and 
10 the application of his Gospell, and that is our way now. If we com- 
pare the way of nature, and our way, we went out of the way at the 
Townes end, as soone as we were in it, we were out of it. Adam dyed 
as soone as he lived, and fell as soone as he was set on foote; If we 
compare the way of the Law, and ours, the Jewes and the Christians, 
their Synagogue was but as Gods f arme, our Church is as his dwelling 
Verse 33 house; to them locavit vineam, he let out his Vine to husbandmen, 
and then peregre profectus, he went into a farre Countrey, he 
promised a Messias, but deferred his coming a long time; but to us 
Dabitur Regnum, a Kingdome is given; the Vineyard is changed 
20 into a Kingdome, here is a good improvement, and the Lease into 
an absolute deed of gift, here is a good inlargement of the Terme. He 
gives, therefore he will not take away againe. He gives a Kingdome, 
therefore there is a fulnesse and all-sufficiency in the gift; and he does 
not go into any farre Countrey, but stayes with us, to governe us, 
[Mat. 28.20] usque ad consummation em, till the end of the world; here therefore 
God takes all into his owne hands, and he comes to dwell upon us 
himself, to which purpose he ploughs up our hearts, and he builds 
i Cor. 3.9 upon us; Vos Dei agriculture & Dei tedifitium, Ye are Gods hus- 
bandry, and Gods building: Now of this husbandry God speaks 

Sermon No. 8 181 

30 familiarly and parabolicaly many times in Scriptures: of this build- 
ing particularly and principally in this place, where having intimated 
unto us the severall benefits we have received from Christ Jesus in 
that appellation, as he is a stone, he tells us also our dangers in mis- 
behaving our selves towards it; Whosoever shall jail on this stone, 
he shall be broken. 

Christ then is a stone, and we may run into two dangers: first, we 
may fall upon this stone, and then this stone may fall upon us; but yet 
we have a great deale of comfort presented to us, in that Christ is 
presented to us as a stone, for there we shall finde him, first, to be the 

4Q foundation stone, nothing can stand which is not built upon Christ; 
Secondly, to be Lapis Angularis, a corner stone, that unites things 
most dis-united; and then to be Lapis Jacob, the stone that Jacob slept 
upon; fourthly, to be Lapis Davidis, the stone that David slew Goliah 
withall; And lastly, to be Lapis Petra, such a stone as is a Rock, and 
such a Rock as no Waters nor Stormes can remove or shake: these 
are benefits, Christ Jesus is a stone, no firmnesse but in him; a funda- 
mental! stone, no building but on him; a corner stone, no piecing nor 
reconciliation, but in him; and Jacobs stone, no rest, no tranquillity, 
but in him; and Davids stone, no anger, no revenge, but in him; and 

50 a rocky stone, no defence against troubles and tribulations, but in 
him; And upon this stone we fall and are broken, and this stone may 
fall on us, and grinde us to powder. 

First in the metaphor, that Christ is called a stone, the firmnesse is Lapis 
expressed: Forasmuch as he loved his owne which were in the world, 
In finem dilexit eos, sayes St. John, He loved them to the end; and loh. 13.1 
not to any particular end, for any use of his owne, but to their end; 
Qui erant in mundo, sayes Cyrill, ad distinction em Angelorum, he Cyrill 
loved them in the world, and not Angels; he loved not onely them 
who were in a confirmed estate of mutuall loving him too, but even 

60 them who were themselves conceived in sinne, and then conceived 
all their purposes in sinne too, them who could have no cleansing but 
in his blood, and when they were cleansed in his blood, their owne j^ 
clothes would defile them againe, them who by nature are not able to 
love him at all, and when by grace they are brought to love him, can 
expresse their love no other way, but to be glad that he was betrayed, 
and scourged, and scorned, and nay led, and crucified; and to be glad, 

1 82 Sermon No. 8 

that if all this were not already done, it might be done yet, to long, 
and wish, that if Christ were not crucified, he might be crucified now, 
(which is a strange manner of expressing love) those men he loved, 

70 and loved unto the end; Men and not Angels; and then men, Ad 
distinctionem mortuorum, sayes Chrysostome, not onely the Patri- 
archs, who were departed out of the world, who had loved him so 
well, as to take his word for their salvation, and had lived and dyed 
in the faithfull contemplation of a future promise, which they never 
saw performed; but those who were partakers of the performance of 
all those promises, those into the midst of whom he came in person, 
those upon whom he wrought with his piercing Doctrine, and his 
powerfull miracles, those who for all this loved not him, he loved: 
Et in finem, he loved them to the end: It is much that he should love 

80 them in fine, at their end, that he should looke graciously on them at 
last, that when their sunne sets, their eyes faint, his sunne of grace 
should arise, and his East be brought to their West, that then in the 
shadow of death, the Lord of life should quicken and inanimate their 
hearts: that when their last bell tolls, and calls them to their first 
Judgement, -(and first and last Judgement to this purpose is all one) 
the passing bell, and Angels trump sound all but one note, Surgite 
I- an * I2 " 2 -l qui dormitis in pulvere, Arise ye that sleepe in the dust, which is the 
voyce of the Angels, and Surgite qui vigilatis in plumis, Arise ye that 
cannot sleepe in feathers, for the pangs of death, which is the voyce 

90 of the bell, is but one voyce; for God at the generall Judgement, shall 
never reverse any particular Judgement, formerly given; that God 
should then come to the beds side, ad sibilandum populum suum, as 
the Prophet Ezefyiel speaks, to hisse softly for his childe, to speake 
comfortably in his eare, to whisper gently to his departing soule, and 
to drowne and overcome with this soft Musick of his, all the clangor 
of the Angels Trumpets, all the horror of the ringing Bell, all the 
cryes, and vociferations of a distressed, and distracted, and scattering 
family, yea all the accusations of his owne conscience, and all the 
triumphant acclamations of the Devill himself e; that God should love 
100 a man thus in fine, at his end, and returne to him then, though he had 
suffered him to go> astray from him before, it is a great testimony of 
an unspeakable love: but his love is not onely in fine, at the end, but 
in finem, to the end, all the way to the end. He leaves them not un- 

Sermon No. 8 183 

called at first, he leaves them not unaccompanied In the way, he leaves 

them not unrecompensed at the last, that God who is Almighty, 

Alpha and Omega, first and last, that God is also love it selfe, and 

therefore this love is Alpha and Omega, first and last too; Consider [Apoc. 1.8] 

Christs proceeding with Peter in the ship, in the storme; first he suf- Matth. 

fered him to be in some danger, but then he visites him with that 14.24-31 

110 strong assurance, Noli timer e, Be not afraid, it is I, any testimony of 
his presence rectifies all. This puts Peter into that spiritual! knowledge 
and confidence, Jube me venire, Lord bid me come to thee; he hath 
a desire to be with Christ, but yet stayes his bidding; he puts not 
himself e into an unnecessary danger, without a commandment; 
Christ bids him, and Peter comes, but yet, though Christ were in his 
sight, and even in the actuall exercise of his love to him, yet as soone 
as he saw a gust, a storme, timuit f he was afraid, and Christ letteth 
him feare, and letteth him sinke, and letteth him crie; But he directeth 
his feare, and his crie to the right end, Domine salvum me fac f Lord 

120 save me, and thereupon he stretcheth out his hand and saved him: 
God doth not raise his children to honour, and great estates, and then 
leave them, and expose them to be subjects, and exercises of the malice 
of others, nor he doth not make them mightie, and then leave them, 
ut glorietur in malo qui potens est, that he should thinke it a glory [Psai 52.1] 
to be able to do* harm. He doth not impoverish and dishonour his 
children, and then leave them; leave them unsensible of that Doctrine, 
that patience is as great a blessing as aboundance: God giveth not his 
children health, and then leaveth them to a boldnesse in surfetting; 
nor beauty, and leave them to a confidence and opening themselves to 

130 all sollicitations; nor valour, and then leaveth them to a spirit of 
quarrelsomnesse: God maketh no patterns of his works, no modells 
of his houses, he maketh whole pieces, he maketh perfect houses, he 
putteth his children into good wayes, and he directeth and protecteth 
them in those wayes: For this is the constancy and the perseverance 
of the love of Christ Jesus, as he is called in this Text a stone. To come 
to the particular benefits; the first is that he is lapis -fundamentalis, a Fundamen- 
foundation stone; for other foundation can no man lay then that t( di$ 
which is laid, which is Christ Jesus. Now where Saint Augustine I Cor. 3.11 
saith, (as he doth in two or three places) that this place of Saint Pauls 

140 to the Corinthians, is one of these places of which Saint Peter saith 

184 Sermon No. 8 

Qucsdam difficilia, There are some things in Saint Paul hard to be 

understood: Saint Augustines meaning is, that the difficulty is in the 

[i Cor. next words, how any man should build hay or stubble upon so good 

3.12] a foundation as Christ, how any man that pretendeth to live in Christ, 

should live ill, for in the other there can be no difficulty, how Christ 

Jesus to a Christian, should be the onely foundation; And therefore 

to place salvation or damnation in such an absolute Decree of God, 

as should have no relation to the fall of man, or reparation in a 

Redeemer; this is to remove this stone out of the foundation, for a 

150 Christian may be well content to beginne at Christ: If any man there- 
fore have laid any other foundation to his Faith, or any other founda- 
tion to his Actions, possession of great places, alliance in great 
Families, strong practise in Courts, obligation upon dependants, ac- 
clamations of people; if he have laid any other foundations for 
pleasure, and contentment, care of health, and complexion, appliable- 
nesse in conversation, delightfulnesse in discourses, cheerefulnesse in 
disportings, interchanging of secrets, and such other small wares of 
Courts and Cities as these are : whosoever hath laid such foundations 
as these, must proceed as that Generall did, who when he received a 

160 besieged Towne to mercy, upon condition that in signe of subjection 
they should suffer him to take off one row of stones from their walls, 
he tooke away the lowest row, the foundation, and so ruined and 
demolished the whole walls of the Citie: So must he that hath these 
false foundations, (that is, these habits) divest the habite, roote out 
the lowest stone, that is, the generall, and radicall inclination to these 
disorders: For he shall never be able to watch and resist every par- 
ticular temptation, if he trust onely to his Morall Constancy; No, nor 
if he place Christ for the roofe to cover all his sinnes, when he hath 
done them; his mercy worketh by way of pardon after, not by way of 

170 Non obstante, and priviledge to doe a sinne before hand; but before 
hand we must have the foundation in our eye; when we undertake 
any particular Action, in the beginning, we must looke how that will 
suite with the foundation, with Christ; for there is his first place, to be 
Lapis fundamentalis. 

Angularis And then, after we have considered him, first, in the foundation (as 

we are all Christians) he growes to be Lapis Angularis, the Corner 
stone, to unite those Christians, which seem to be of divers ways, 

Sermon No. 8 185 

divers aspects, divers professions together; as wee consider him in 
the foundation, there he is the root of faith. As we consider him in 

180 the Corner, there hee is the root of charity, In Esay hee is both 

together, A sure foundation and a Corner stone, as he was in the place Esay 28.16 

of Esay, Lapis 'probatus, I will lay in Sion a tryed stone, and in the 

Psalm, Lapis reprobatus, a stone that the builders refused, In this n8.[22] 

consideration, he is Lapis approbatus, a stone approved by all sides, [Acts. 2.22] 

that unites all things together: Consider first, what divers things he 

unites in his own person; That he should be the sonne of a woman, 

and yet no sonne of man, That the sonne of a woman should be the 

sonne of God, that mans sinfull nature, and innocency should meet 

together, a man that should not sinne, that Gods nature and mortality 

190 should meet together, a God that must die; Briefly, that he should doe 
and suffer so many things impossible as man, impossible as God. 
Thus hee was a Corner stone, that brought together natures, naturally 
incompatible. Thus he was Lapis Angularis, a Corner stone in his 
Person. Consider him in his Offices, as a Redeemer, as a Mediatour, 
and so, hee hath united God to man; yea, rebellious man to jealous 
God: Hee is such a Corner stone, as hath united heaven, and earth, 
Jerusalem and Babylon together. 

Thus in his Person, and thus in his Offices, Consider him in his 
power, and hee is such a Corner stone, as that hee is the God of Peace, 

200 and Love, and Union, and Concord. Such a Corner stone as is able 

to unite, and reconcile (as it did in Abrahams house) a Wife, and a [Gen. 16] 

Concubine in one bed, a covetous Father, and a wastfull Sonne in one 

family, a severe Magistrate, and a licentious people in one City, an 

absolute Prince, and a jealous People in one Kingdome, Law, and 

Conscience in one Government, Scripture, and tradition in one 

Church. If we would but make Christ Jesus and his peace, the life 

and soule of all our actions, and all our purposes; if we would mingle 

that sweetnesse and supplenesse which he loves, and which he is, in 

all our undertakings; if in all controversies, booke controversies, and 

210 sword controversies, we would fit them to him, and see how neere 
they would meet in him, that is, how neere we might come to be 
friends, and yet both sides be good Christians; then wee placed this 
stone in his second right place, who as hee is a Corner stone recon- 
ciling God and man in his owne Person, and a Corner stone in 


Sermon No. 8 




Psal. 74.20 


Esay 16.9 
PsaL 13.2 

reconciling God and mankinde in his Office, so 1 hee desires to bee a 
Corner stone in reconciling man and man, and setling peace among 
our selves, not for worldly ends, but for this respect, that wee might 
all meet in him to love one another, not because wee made a stronger 
party by that love, not because wee made a sweeter conversation by 

220 that love, but because wee met closer in the bosome of Christ Jesus; 
where wee must at last either rest altogether eternally, or bee alto- 
gether eternally throwne out, or bee eternally separated and divorced 
from one another. 

Having then received Christ for the foundation stone, (wee beleeve 
aright) and for the Corner stone (we interpret charitably the 
opinions, and actions of other men) The next is, that hee bee Lapis 
Jacob, a stone of rest and security to our selves. When Jacob was in 
his journey, hee tooke a stone, and that stone was his pillow, upon 
that hee slept all night, and resting upon that stone, hee saw the 

230 Ladder that reached from heaven to earth; it is much to have this 
egresse and regresse to God, to have a sense of being gone from him, 
and a desire and meanes of returning to him; when wee doe fall into 
particular sinnes, it is well if wee can take hold of the first step of this 
Ladder, with that hand of David, Domine respice in Testamentum, 
Lord, consider thy Covenant, if wee can remember God of his 
Covenant, to his people, and to their seed, it is well; it is more, if 
wee can clamber a step higher on this ladder to a Domine labia mea 
aperies, if we come to open our lips in a true confession of our 
wretched condition and of those sinnes by which we have forfeited 

240 our interest in that Covenant, it is more; and more then that too, if 
we come to that inebriabo me lacrymis, if we overflow and make our 
selves drunke with teares, in a true sense, and sorrow for those sinnes, 
still it is more; And more then all this, if we can expostulate with 
God in an Vsque quo Domine, How long, Lord, shall I ta\e 
counsell in my self, having wearinesse in my heart? These steps, these 
gradations towards God, do well; warre is a degree of peace, as it is 
the way of peace; and these colluctarions and wrestlings with God, 
bring a man to peace with him; But then is a man upon this stone of 
Jacob, when in a faire, and even, and constant religious course of life, 

250 he enters into his sheets every night, as though his neighbours next 
day were to shrewd and wind him in those sheets; he shuts up his 

Sermon No. 8 


eyes every night, as though his Executors had closed them; and lies 
downe every night, not as though his man were to call him up next 
morning to hunt, or to the next dayes sport, or businesse, but as 
though the Angels were to call him to the resurrection; And this is 
our third benefit, as Christ is a stone, we have security and peace of 
conscience in him. 

The next is, That he is Lapis David, the stone with which David 
slew Goliah, and with which we may overcome all our enemies; 

260 Sicut baculus crucis, ita lapis Christi habuit typum; Davids sling was 
a type of the Crosse, and the stone was a type o Christ: we will chuse 
to insist upon spirituall enemies, sinnes; And this is that stone that 
enables the weakest man to overthrow the strongest sinne, if he pro- 
ceed as David did: David sayes to Goliah , Thou earnest to me with a 
sword with a speare and with a shield, but I come to thee in the name 
of the God of the hosts of Israel, whom thou hast railed upon, if thou 
watch the approach of any sinne, any giant sinne that transports thee 
most; if thou apprehend it to rayle against the Lord of Hosts, (that 
is, that there is a loud and active blasphemy against God, in every 

270 sinne) if thou discerne it to come with a sword, or a speare, (that is, 
perswasions of advancement if thou do it, or threatnings of dishonour, 
if thou do it not,) if it come with a shield, (that is, with promises to 
cover and palliate it, though thou do it,) If then this David, (thy 
attempted soule) can put his hand into his bag (as David did) (for 
quid cor hominis nisi sacculus Dei? a mans heart is that bag in which 
God layes up all good directions) if he can but take into his con- 
sideration his Jesus, his Christ, and sling one of his works, his words, 
his commandments, his merits, This Goliah, this Giant sinne, will 
fall to the ground, and then, as it is said of David, that he slew him 

280 when he had no sword in his hand, and yet in the next verse, that he 
tooke his sword and slew him with that: so even by the consideration 
of what my Lord hath done for me, I shall give that sinne the first 
deaths wound, and then I shall kill him with his owne sword, that is, 
his owne abomination, his owne f oulenesse shall make me detest him. 
If I dare but looke my sinne in the face, if I dare tell him, I come in the 
name of the Lord, if I consider my sinne, I shall triumph over it, 
Et dabit certanti victoriam qui dedit certandi audaciam, That God 
that gave me courage to fight, will give me strength to overcome. 


i Sam. 17.45 


[i Sam. 



Sermon No. 8 

Lapis, The last benefit which we consider in Christ, as he is a stone, is, 

Petra 2 That he is Petra, a Rock; The Rock gave water to the Israelites in 

Num. 20.1 1 the wildernesse; and he gave them honey out of the stone, and oyle 

Deut. 32.13 out of the hard Rock: Now when Saint Paul sayes, That our Fathers 

i Cor. 10.4 dranke of the same Rock as we, he adds that the same Rock was 

Christ; So that all Temporall, and all Spirituall blessings to us, and 

to the Fathers, were all conferred upon us in Christ; but we consider 

not now any miraculous production from the Rock, but that which is 

naturall to the Rock; that it is a firme defence to us in all tempests, in 

all afflictions, in all tribulations; and therefore, Laudate Dominum 

habitatores petra, sayes the Prophet, You that are inhabitants of this 

300 Rock, you that dwell in Christ, and Christ in you, you that dwell in 

[Song of the this Rock, Prayse ye the Lord, blesse him, and magnifie him for ever. 

three Holy // a sonne should as\e bread of his father, will he give him a stone, 

Children] was Christs question ? Yes, O blessed Father, we aske no other answer 

[Luke to our petition, no better satisfaction to our necessity, then when we 

ii. n] say, Da nobis hodie panem, Give us this day our daily bread, that thou 

[Mat, 6.1 1 ; give us this Stone, this Rock, thy self hi thy Church, for our direction, 

Luke 11.3] thy self in the Sacrament, for our refection; what hardnesse soever we 

finde there, what corrections soever we receive there, all shall be easie 

of digestion, and good nourishment to us; Thy holy spirit of patience 

[Mat. 4.3] 310 ^^i command, That these stones be made bread; And we shall finde 

more juice, more marrow in these stones, in these afflictions, then 

worldly men shall do in the softnesse of their oyle, in the sweetnesse 

of their honey, in the cheerefulnesse of their wine; for as Christ is 

our foundation, we beleeve in him, and as he is our corner-stone, we 

are at peace with the world in him; as he is Jacobs stone, giving us 

peace in our selves, and Davids stone, giving us victory over our 

enemies, so he is a Rock of stone, (no affliction, no tribulation shal 

shake us.) And so we have passed through all the benefits proposed 

to be considered in this first part, As Christ is a stone. 

2 Part 320 j t j s some degree of thankfulnesse, to stand long in the contempla- 
tion of the benefit which we have received, and therefore we have 
insisted thus long upon the first part. But it is a degree of spirituall 
wisdome too, to make haste to the consideration of our dangers, and 
therefore we come now to them, Wee may fall upon this stone, and 
be broken, this stone may fall upon us, and grinde us to powder. 

Sermon No. 8 189 

And in the first of these, we may consider. Quid cadere, what the 
falling upon this stone is: and secondly, Quid jrangi, what it is to be 
broken upon it: and then thirdly, the latitude of this unusquisque, 
that whosoever f als so, is so broken. First then, because Christ loves 

330 us to the end, therefore will we never put him to it, never trouble him 

till then; as the wise man sayd of Manna, that it had abundance of all WIsd. 16.25 
pleasure in it, and was meat for all tasts, that is, {as Expositors in- 
terpret it) that Manna tasted to every one, like that which every one 
liked best: so this stone Christ Jesus, hath abundance of all qualities of 
stone in it, and is all the way such a stone to every man, as he desires 
it should be. Unto you that beleeve, saith Saint Peter, it is a precious i Pet. 2.7 
stone, but unto the disobedient, a stone to stumble at: for if a man 
walke in a gallery, where windowes, and tables, and statues, are all 
of marble, yet if he walke in the darke, or blindfold, or carelesly, he 

340 may breake his face as dangerously against that rich stone, as if it 
were but brick; So though a man walke in the true Church of God, 
in that Jerusalem which is described in the Revelation, the founda- [Apoc. 
tion, the gates, the walls, all precious stone, yet if a man bring a mis- 21.10-21] 
belief, a mis-conceipt, that all this religion is but a part of civill 
government and order; if a man be scandalized, at that humility, that 
patience, that poverty, that lowlinesse of spirit which the Christian 
Religion inclines us unto; if he will say, Si Rex Israel, If Christ will [Mat 27.42] 
be King, let him come downe from the Crosse, and then we will 
beleeve in him, let him deliver his Church from all crosses, first, of 

350 doctrine, and then of persecution, and then we will beleeve him to be 

King; if we will say, Nolumus hunc regnare, we will admit Christ, [Luke 

but we will not admit him to reign over us, to be King; if he will be 19-14] 

content with a Consulship, with a Collegueship, that he and the world 

may joyn in the government, that we may give the week to the world, 

and the Sabbath to him, that we may give the day of the Sabbath to 

him and the night to our licentiousnesse, that of the day we may give 

the forenoon to him, and the afternoon to our pleasures, if this will 

serve Christ, we are content to admit him, but Nolumus regnare, we 

will none of that absolute power, that whether we eat or drink, or 

360 whatsoever we doe, we must be troubled to thinke on him, and 

respect his glory in every thing. If he will say, Pr&cepit Angelis, God [Psal. 91.11 ] 
hath given us in charge to his Angels, and therefore we need not to 

igo Sermon No. 8 

look to our own ways. He hath locked us up safely, and lodged us 
softly under an eternall election, and therefore we are sure of salva- 
tion; if he will walke thus blindely, violently, wilfully, negligently 
in the true Church, though he walke amongst the Saphires, and 
Pearls, and Chrysolytes, which are mentioned there, that is, in the 
outward communion and fellowship of Gods Saints, yet he may 
bruise and break, and batter himselfe, as much against these stones, as 

370 against the stone Gods of the heathen, or the stone Idols of the 
Papists; for first, the place of this falling upon this stone, is the true 
Church; Qui jacet in terra, he that is already upon the ground, in no 
Church, can fall no lower, till he fall to hell; but he whom God hath 
brought into his true Church, if he come to a confident security, that 
he is safe enough in these outward acts of Religion, he falls, though 
it be upon this stone, he erreth, though in the true Church. This is 
the place, then, the true Church; the falling it selfe (as farre as will 
fall into our time of consideration now) is a falling into some particu- 
lar sinne, but not such as quenches our faith; wee fall so, as we may 
Hierome 38 rise againe. Saint Hierome expressed! it so, Qui cadit, & tamen credit, 
he that falls, but yet beleeves, that fals and hath a sense of his fall, 
reservatur per pcenitentiam ad salutem, that man is reserved by Gods 
purpose, to come by repentance, to salvation; for this man that fals 
there, fals not so desperately, as that he feeles nothing between hell 
and him, nothing to stop at, nothing to check him by the way, Cadit 
super, he falls upon some thing; nor he falls not upon flowers, to 
wallow and tumble in his sinne, nor upon feathers, to rest and sleep 
in his sinne, nor into a cooling river, to disport, and refresh, and 
strengthen himself in his sinne; but he falls upon a stone, where he 

390 may receive a bruise, a pain upon his fall, a remorse of that sinne that 

he is fallen into: And in this fall, our infirmitie appears three wayes: 

The first is Impingere in lapidem, To stumble, for though he be upon 

the right stone in the true Religion, and have light enough, yet 

Esa, 59.10 Impingimus meridie, as the Prophet saith, even at noon we stumble; 

we have much more light, by Christ being come, then the Jews had, 

but we are sorry we have it: when Christ hath said to us for our 

[Mat. better understanding of the Law, He that loo^eth and lusteth hath 

5*21-42] committed Adultery, He that coveteth hath stollen, He that is angry 

hath murdered, we stumble at this, and we are scandalized with it; 

Sermon No. 8 191 

400 and we thinke that other Religions are gentler, and that Christ hath 
dealt hardly with us, and we had rather Christ had not said so, we 
had rather he had left us to our libertie and discretion., to looke, and 
court, and to give a way to our passions, as we should finde it most 
conduce to our ease, and to our ends. And this is Impingere, to 
stumble, not to goe on in an equall and even pace, not to doe the will 
o God cheerefully. And a second degree is calcitrare, to kick, to 
spurne at this stone; that is, to bring some particular sinne, and some 
particular Law into comparison: To debate thus, if I doe not this 
now, I shall never have such a time; if I slip this, I shall never have 

410 the like opportunitie; if I will be a foole now, I shall be a begger all 
my life : and for the Law of God that is against it, there is but a little 
evill for a great deale of good; and there is a great deale of time to 
recover and repent that little evill. Now to remove a stone which was 
a landmarke, and to hide and cover that stone, was all one fault in the 
Law; to hide the will of God from our owne Consciences with excuses 
and extenuations, this is, calcitrare ', as much as we can to spurn the 
stone, the landmarke out of the way; but the fulnesse and accom- 
plishment of this is in the third word of the Text, Cadere, to fall; 
he falls as a piece of money falls into a river; we heare it fall, and we 

420 see it sink, and by and by we see it deeper, and at last we see it not at 
all: So no man falleth at first into any sinne, but he heares his own 
fall. There is a tendernesse in every Conscience at the beginning, at 
the entrance into a sinne, and he discerneth a while the degrees of 
sinking too: but at last he is out of his owne sight, till he meete this 
stone; (this stone is Christ) that is, till he meete some hard reprehen- 
sion, some hard passage of a Sermon, some hard judgement in a 
Prophet, some crosse in the World, some thing from the mouth, or 
some thing from the hand of God, that breaks him: He falls upon the 
stone and is broken. 

430 So that to be broken upon this stone, is to come to this sense, that Frangi 
though our integrity be lost, that we be no more whole and intire ves- 
sells, yet there are meanes of piecing us again: Though we be not 
vessells of Innocency, (for who is so?) (and for that enter not into 
judgement with any of thy servants O Lord) yet we may be vessells 
of repentance acceptable to God, and usefull to his service; for when 
any thing falls upon a stone, the harme that it sufifereth, is not alwayes 


Sermon No. 8 

Rom. 8.28 



Esay 14.12 

(or not onely) according to the proportion of the hardnesse of that 
which it fell upon, but according to the heighth that it f alleth from, 
and according to that violence that it is throwne with: If their fall 

440 who fall by sinnes of infirmitie, should referre onely to the stone they 
fall upon, (the Majestie of God being wounded and violated in every 
sinne) every sinner would be broken to pieces, and ground to powder: 
But if they fall not from too far a distance, if they have lived within 
any nearnesse, any consideration of God, if they have not fallen with 
violence, taken heart and force in the way, grown perfect in the 
practise of their sinne, if they fall upon this stone, that is, sinne, and 
yet stoppe at Christ, after the sinne, this stone shall breake them; that 
is, breake their force, and confidence, breake their presumption, and 
security, but yet it shall leave enough in them, for the Holy Ghost 

450 to unite to his Service; yea, even the sinne it self, cooperabitur in 
bonum, as the Apostle saith, the very fall it selfe shall be an occasion 
of his rising: And therefore though Saint Augustine seeme to venture 
f arre, it is not too farre, when he saith, Audeo dicere, it is boldly said, 
and yet I must say it, utile est ut caderem in aliquod manijestum 
peccatum; A sinner f alleth to his advantage, that f alleth into some 
such sinne, as by being manifested to the World, manif esteth his owne 
sinnefull state, to his owne sinnefull Conscience too: It is well for that 
man that falleth so, as that he may thereby looke the better to his 
footing ever after; Dicit Domino Susceptor meus es tu, sayes St. 

4 60 Bernard, That man hath a new Title to God, a new name for God; 
all creatures (as St. Bernard inlarges this meditation) can say. Creator 
meus es tu, Lord thou art my Creator; all living creatures can say, 
Pastor meus es tu, Thou art my shepheard, Thou givest me meat in 
due season; all men can say, Redemptor meus es tu, thou art my 
Redeemer; but onely he which is fallen, and fallen upon this stone, 
can say, Susceptor meus es tu, only he which hath been overcome by 
a temptation, and is restored, can say, Lord thou hast supported me, 
thou hast recollected my shivers, and reunited me; onely to him hath 
this stone expressed, both abilities of stone; first to breake him with 

470 a sense of his sin, and then to give him peace and rest upon it. 

Now there is in this part this circumstance more, Quicunque cadit, 
whosoever falleth; where the quicunque is unusquisque, whosoever 
falls, that is, whosoever he be, he falls; Quomodo de coelo cecidisti 

Sermon No. 8 193 

Lucifer? says the Prophet, the Prophet wonders how Lucifer could 
fall, having nothing to tempt him (for so many of the Ancients in- 
terpret that place of the fall of the Angels, and when the Angels fell, 
there were no other creatures made,) but Quid est homo out filius [Psal.8.4] 
hominis? since the Father of man, Adam, could not, how shall the 
sonnes of him, that inherit his weaknesse, and contract more, and 

480 contribute their temptations to one another, hope to stand? Adam 
fell, and he fell a longe, farre off, for he could see no stone to fall 
upon, for when he fell, there was no such Messias, no such meanes 
of reparation proposed, nor promised when he fell, as now to us; The 
blessed Virgin, and the forerunner of Christ, John Baptist, fell too, 
but they fell prop e, neerer hand, they fell but a little way, for they had 
this stone (Christ Jesus) in a personall presence, and their faith was 
alwaies awake in them; but yet he, and she, and they all fell into some 
sinne. Quicunque cadit is unusquisque cadit, whosoever falls, is, who- 
soever he be, he falls, and whosoever falls, (as we said before) is 

490 broken; If he fall upon something, and fall not to an infinite depth; 
If he fall not upon a soft place, to a delight in sinne; but upon a 
stone, and this stone, (no harder, sharper, ruggedder then this, not 
into a diffidence, or distrust in Gods mercy) he that falls so, and is 
broken so, that comes to a remorsefull, to a broken, and a contrite 
heart, he is broken to his advantage, left to a possibility, yea brought 
to a neerenesse of being pieced againe, by the Word, by the Sacraments, 
and other medicinall institutions of Christ in his Church. 

We must end onely with touching upon the third part, upon whom 3 Part 
this stone falls, it will grinds him to powder; where we shall onely 

500 tell you first, Quid conteri, what this grinding is; and then, Quid 
cadere f what the faffing of this stone is; And briefly this grinding to 
powder, is to be brought to that desperate and irrecoverable estate in 
sinne, as that no medicinall correction from God, no breaking, no 
bowing, no melting, no moulding can bring him to any good fashion; 
when God can worke no cure, do no good upon us by breaking us; 
not by breaking us in our health, for we will attribute that to weak- 
nesse of stomach, to surfeit, to indigestion; not by breaking us in our 
states, for we will impute that to f alshood in servants, to oppression of 
great adversaries, to iniquity of Judges; not by breaking us in our 

510 honour, for we will accuse for that, factions, and practises, and sup- 

194 Sermon No. 8 

plantation in Court; when God cannot breake us with his corrections, 
but that we will attribute them to some naturall, to some accidentall 
causes, and never thinke of Gods judgements, which are the true 
cause of these afflictions; when God cannot breake us by breaking our 
backs, by laying on heavy loads of calamities upon us, nor by breaking 
our hearts, by putting us into a sad, and heavy, and fruitlesse sorrow 
and melancholy for these worldly losses, then he comes to breake us 
by breaking our necks, by casting us into the bottomlesse pit, and 
falling upon us there, in this wrath and indignation, Comminuam 
520 eos j n ^ u l V6r e m> sayth he, / will beate them as small as dust before the 
winde, and tread them as flat as clay in the streets, the breaking 
Esay 30.14 thereof shall be like the breaking of a Potters vessell, which is broken 
without any pity. (No pity from God, no mercy, neither shall any 
man pity them, no compassion, no sorrow:) And in the breaking 
thereof, saith the Prophet, there is not found a sheard to ta\e fire at 
the hearth, nor to take water at the pit: that is, they shall be incapable 
of any beam of grace in themselves from heaven, or any spark of 
zeale in themselves, -(not a sheard to fetch fire at the hearth) and 
incapable of any drop of Christs blood from heaven, or of any teare of 

530 contrition in themselves, not a sheard to fetch water at the pit, 7 will 

lerem. IQ.II _ _ 7 _ 77? . . ^ * 

breake them as a rotters vessell, quod non potest instauran, says God 

in Jeremy, There shall be no possible meanes (of those means which 
God hath ordained in his Church) to recompact them againe, no 
voice of Gods word to draw them, no thr earnings of Gods judge- 
ments shall drive them, no censures of Gods Church shall fit them, no 
Sacrament shall cement and glue them to Christs body againe; In 
temporall blessings, he shall be unthankful!, in temporall afflictions, 
he shall be obdurate: And these two shall serve, as the upper and 
nether stone of a mill, to grinde this reprobate sinner to powder. 
Cadere 540 Lastly, this is to be done, by Christs falling upon him, and what Is 
that? I know some Expositors take this to be but the falling of Gods 
judgements upon him in this world; But in this world there is no 
grinding to powder, all Gods judgements here, (for any thing that we 
can know) have the nature of Physick in them, and may, and are 
wont to cure; and no man is here so absolutely broken in pieces, but 
that he may be re-united: we chuse therfore to follow the Ancients 
in this, That the falling of this stone upon this Reprobate, is Christs 

Sermon No. 8 195 

last and irrecoverable falling upon him, in his last judgment; that 

when hee shall wish that the Hills might fall and cover him, this [Luke 

550 stone shall fall, and grinds him to powder; He shall be bro\en, and 23.30] 
be no more jound, says the Prophet, yea, he shall be broken and no Dan. 11.19 
more sought: No man shall consider him what he is now, nor re- 
member him what he was before: For, that stone, which in Daniel Dan. 
was cut out without hands, (which was a figure of Christ, who came ^[S^SS] 
without ordinary generation) when that great Image was to be over- 
thrown, broke not an arme or a leg, but brake the whole Image in 
peeces, and it wrought not onely upon the weak parts, but it brake all, 
the clay, the iron, the brasse, the silver, the gold; so when this stone 
fals thus, when Christ comes to judgement, he shall not onely con- 

560 demn him for his clay, his earthly and covetous sinnes, nor for his 
iron, his revengefull oppressing, and rusty sinnes, nor for his brasse, 
his shining, and glittering sinnes, which he hath filed and polished, 
but he shall fall upon his silver and gold, his religious and precious 
sinnes, his hypocriticall hearing of Sermons, his singular observing of 
Sabbaths, his Pharisaicall giving of almes, and as well his subtill 
counterfeiting of Religion, as his Atheisticall opposing of religion, this 
stone, Christ himselfe, shall fall upon him, and a showre of other 
stones shall oppresse him too. Sicut 'pluit laqueos, says David, As God Psal. i r.6 
rained springs and snares upon them in this world (abundance of 

570 temporal! blessings to be occasions of sinne unto them:) So pluet [Psal. 
grandinem, he shall raine such haile-stones upon them, as shall grinde 105*32] 
them to powder; there shall fall upon him the naturall Law, which 
was written in his heart, and did rebuke him, then when he prepared 
for a sinne; there shall fall upon him the written Law, which cryed 
out from the mouthes of the Prophets in these places, to avert him 
from sinne; there shall fall upon him those sinnes which he hath 
done, and those sins which he hath not done, if nothing but want of 
means and opportunity hindred him from doing them; there shall 
fall upon him those sinnes which he hath done after anothers dehorta- 

580 tion, and those, which others have done after his provocation; there 
the stones of Nineveh shall fall upon him, and of as many Cities as 
have repented with lesse proportions of mercy and grace, then God 
afforded him; there the rubbage of Sodom and Gomorrah shall fall 
upon him, and as many Cities as in their mine might have been 

196 Sermon No. 8 

examples to him. All these stones shall fall upon him, and to add 
weight to all these, Christ Jesus himselfe shall fall upon his conscience, 
with unanswerable questions, and grinde his soule to powder. But 
Rev. 2. 1 1 hee that overcometh, shall not bee hurt by the second death, he that 
feeles his own fall upon this stone, shall never feel this stone fall 

590 upon him, he that comes to a remorse, early, and earnestly after a 
sinne, and seeks by ordinary meanes, his reconcileation to God in his 
Church, is in the best state that man can be in now; for howsoever we 
cannot say that repentance is as happy an estate as Innocency, yet 
certainly every particular man feels more comfort and spirituall joy, 
after a true repentance for a sin, then he had in that degree of Inno^- 
cence which he had before he committed that sinne; and therefore in 
this case also we may safely repeat those words of Augustine, Audeo 
dicere, I dare be bold to say, that many a man hath been the better 
for some sin. 

600 Almighty God, who gives that civill wisdome, to ma\e use of other 
mens infirmities, give us also this heavenly wisdome, to mafye use of 
our own '-particular sins, that thereby our own wretched conditions in 
our selves, and our meanes of reparation in Jesus Christ, may be the 
more manifested unto us; To whom with the blessed Spirit, &c. 

Number 9. 

Preached to the Lords upon faster-day ', at the 
Communion, The King being then dangerously 
sick at New-Market. 


i& T FIRST, God gave the judgement of death upon man, when he 
f-\ should transgresse, absolutely, Morte morieris, Thou shah 
JL JL surely dye: The woman in her Dialogue with the Serpent, 
she mollifies it, Ne forte moriamur, perchance, if we eate, we may [Gen. 3.3, 
die; and then the Devill is as peremptory on the other side, Nequa- 
quam moriemini, do what you will, surely you shall not die; And 
now God in this Text comes to his reply, Quis est homo, shall they 
not die? Give me but one instance, but one exception to this rule, 
What man is hee that liveth, and shall not see death? Let no man, 

10 no woman, no devill offer a Ne forte, (perchance we may dye) much 
lesse a Nequaquam, (surely we shall not dye) except he be provided 
of an answer to this question, except he can give an instance against 
this generall, except he can produce that mans name, and history, 
that hath lived, and shall not see death. Wee are all conceived in close 
Prison; in our Mothers wombes, we are close Prisoners all; when we 
are borne, we are borne but to the liberty of the house; Prisoners still, 
though within larger walls; and then all our life is but a going out 
to the place of Execution, to death. Now was there ever any man 
seen to sleep in the Cart, between New-gate, and Tyborne? between 

20 the Prison, and the place of Execution, does any man sleep? And 
we sleep all the way; from the womb to the grave we are never 
throughly awake; but passe on with such dreames, and imaginations 
as these, I may live as well, as another, and why should I dye, rather 


Sermon No. 9 

then another? but awake, and tell me, sayes this Text, Quis homo? 
who is that other that thou talkest of? What man is he that liveth, 
and shall not see death? 

In these words, we shall first, for our generall humiliation, con- 
sider the unanswerablenesse of this question, There is no man that 
lives, and shall not see death. Secondly, we shall see, how that modi- 

3 fication of Eve may stand, forte moriemur, how there may be a prob- 
able answer made to this question, that it is like enough, that there 
are some men that live, and shall not see death: And thirdly, we shall 
finde that truly spoken, which the Devill spake deceitfully then, we 
shall finde the Nequaquam verified, we shall finde a direct, and full 
answer to this question; we shall finde a man that lives, and shall not 
see death, our Lord, and Saviour Christ Jesus, of whom both S. Au- 
gustine, and S. Hierome, doe take this question to be principally 
asked, and this Text to be principally intended. Aske me this ques- 
tion then, of all the sons of men, generally guilty of originall sin, 

40 Quis homo, and I am speechlesse, I can make no answer; Aske me 
this question of those men, which shall be alive upon earth at the 
last day, when Christ comes to judgement, Quis homo, and I can 
make a probable answer; forte moriemur, perchance they shall die; 
It is a problematicall matter, and we say nothing too peremptorily. 
Aske me this question without relation to originall sin, Quis homo, 
and then I will answer directly, fully, confidently, Ecce homo, there 
was a man that lived, and was not subject to death by the law, neither 
did he actually die so, but that he fulfilled the rest of this verse; Eruit 
animam de inferno, by his owne power, he delivered his soule from 

50 the hand of the grave. From the first, this lesson rises, Generall doc- 
trines must be generally delivered, All men must die: From the sec- 
ond, this lesson, Collaterall and unrevealed doctrines must be soberly 
delivered, How we shall be changed at the last day, we know not so 
clearly: From the third, this lesson arises, Conditionall Doctrines 
must be conditionally delivered, If we be dead with him, we shall 
be raised with him. 

i. Part First then, for the generality, Those other degrees of punishment, 

Quis homo? which God inflicted upon Adam, and Eve, and in them upon us, 

were as absolutely, and illimitedly pronounced, as this of death, and 

60 yet we see, they are many wayes extended, or contracted; To man it 

Sermon No. 9 199 

was said, In sudore vultus, In the sweat of thy browes, thou shah eate [Gen. 3.19] 
thy bread, and how many men never sweat, till they sweat with eat- 
ing? To the woman it was said. Thy desire shall be to thy husband, [Gen. 3.16] 
and he shall rule over thee: and how many women have no desire 
to their husbands, how many over-rule them? Hunger, and thirst, 
and wearinesse, and sicknesse are denounced upon all, and yet if you 
ask me Quis homo? What is that man that hungers and thirsts not, 
that labours not, that sickens not? I can tell you of many, that never 
felt any of these; but contract the question to that one of death, Quis 

70 homo? What man is he that shall not taste death? And I know none. 
Whether we consider the Summer Solstice, when the day is sixteen 
houres, and the night but eight, or the Winter Solstice, when the 
night is sixteen houres, and the day but eight, still all is but twenty 
foure houres, and still the evening and the morning make but a day: 
The Patriarchs in the old Testament had their Summer day, long 
lives; we are in the Winter, short lived; but Quis homo? Which of 
them, or us come not to our night in death ? If we consider violent 
deaths, casuall deaths, it is almost a scornfull thing to see, with what 
wantonnesse, and sportfulnesse, death playes with us; We have seen 

80 a man Canon proofe in the time of War, and slain with his own 
Pistoll in the time of peace: We have seen a man recovered after his 
drowning, and live to hang himself e. But for that one kinde of death, 
which is generall, (though nothing be in truth more against nature 
then dissolution, and corruption, which is death) we are come to call 
that death, naturall death, then which, indeed, nothing is more un- 
naturall; The generality makes it naturall; Moses sayes, that Mans PsaL 90.10 
age is seventy, and eighty is labour and pain; and yet himself e was 
more then eighty, and in a good state, and habitude when he said 
so. No length, no strength enables us to answer this Quis homo? 

90 What man? &c. 

Take a flat Map, a Globe in piano, and here is East, and there is 
West, as far asunder as two points can be put: but reduce this flat 
Map to roundnesse, which is the true form, and then East and West 
touch one another, and are all one: So consider mans life aright, to 
be a Circle, Pulvis es, & in pulverem reverteris, Dust thou art, and to [Gen. 3.19] 
dust thou must return; Nudus egressus, Nudus revertar, Nailed I Job i.[2i] 
came, and nailed I must go; In this, the circle, the two points meet* 

2OO Sermon No. 9 

the womb and the grave are but one point, they make but one station, 
there is but a step from that to this. This brought in that custome 

100 amongst the Greek Emperours, that ever at the day of their Corona- 
tion, they were presented with severall sorts of Marble, that they 
might then bespeak their Tombe. And this brought in that Custome 
into the Primitive Church, that they called the Martyrs dayes, wherein 
they suffered, Natalitia Martyrum, their birth dayes; birth, and death 
is all one. 

Their death was a birth to them into another life, into the glory 
of God; It ended one Circle, and created another; for immortality, 
and eternity is a Circle too; not a Circle where two points meet, but 
a Circle made at once; This life is a Circle, made with a Compasse, 

110 that passes from point to point; That life is a Circle stamped with a 
print, an endlesse, and perfect Circle, as soone as it begins. Of this 
Circle, the Mathematician is our great and good God; The other 
Circle we make up our selves; we bring the Cradle, and Grave to- 
gether by a course of nature. Every man does; Mi Gheber> sayes the 
Originall; It is not Ishe, which is the first name of man, in the Scrip- 
tures, and signifies nothing but a sound, a voyce, a word; a Musicall 
ayre dyes, and evaporates, what wonder if man, that is but Ishe, a 
sound, dye too? It is not Adam, which is another name of man, and 
signifies nothing but red earth; Let it be earth red with blood, (with 

120 that murder which we have done upon our selves) let it be earth red 
with blushing, (so the word is used in the Originall) with a con- 
science of our own infirmity, what wonder if man, that is but Adam, 
guilty of this self-murder in himself, guilty of this in-borne frailty in 
himself, dye too? It is not Enos, which is also a third name of man, 
and signifies nothing but a wretched and miserable creature; what 
wonder if man, that is but earth, that is a burden to his Neighbours, 
to his friends, to his kindred, to himselfe, to whom all others, and to 
whom himself desires death, what wonder if he dye ? But this ques- 
tion is framed upon none of these names; Not Ishe, not Adam, not 

130 En os ; but it is Mi Gheber, Quis vir; which is the word alwayes sig- 
nifying a man accomplished in all excellencies, a man accompanied 
with all advantages; fame, and good opinion justly conceived, keepes 
him from being Ishe, a meere sound, standing onely upon popular 
acclamation; Innocency and integrity keepes him from being Adam, 

Sermon No. 9 201 

red earth, from bleeding, or blushing at any thing hee hath done; 

That holy and Religious Art of Arts, which S. Paul professed, That [Phil. 4.11, 

he kriew how to want, and how to abound, keepes him from being 12] 

En os, miserable or wretched in any fortune; Hee is Gheber, a great 

Man, and a good Man, a happy Man, and a holy Man, and yet Mi 

140 Gheber, Quis homo, this man must see death. 

And therefore we will carry this question a little higher, from 
Quis homo, to Quis deorum, Which of the gods have not seene death ? 
Aske it of those, who are Gods by participation of Gods power, of 
those of whom God saies, Ego dixi, dii estis, and God answers for [Psal. 82.6, 
them, and of them, and to them, You shall dye li\e men; Aske it of 7] 
those gods, who are gods by imputation, whom Creatures have cre- 
ated, whom Men have made gods, the gods of the Heathen, and do 
we not know, where all these gods dyed? Sometimes divers places 
dispute, who hath their tombes; but do not they deny their godhead 

150 in confessing their tombes ? doe they not all answer, that they can- 
not answer this text, Mi Gheber, Quis homo, What man, Quis 
deorum, What god of mans making hath not seen death? As lustin 
Martyr asks that question, Why should I pray to Apollo or Esculapius 
for health, Qui apud Chironem medicinam didicerunt, when I know 
who taught them all that they knew? so why should I looke for 
Immortality from such or such a god, whose grave I finde for a wit- 
nesse, that he himself e is dead? Nay, carry this question higher then 
so, from this Quis homo, to quid homo, what is there in the nature 
and essence of Man, free from death? The whole man is not, for the 

160 dissolution of body and soule is death. The body is not; I shall as 
soone finde an immortall Rose, an eternall Flower, as an immortall 
body. And for the Immortality of the Soule, It is safeiier said to be 
immortall, by preservation, then immortall by nature; That God 
keepes it from dying, then, that it cannot dye. We magnifie God in 
an humble and faithfull acknowledgment of the immortality of our 
soules, but if we aske, quid homo, what is there in the nature of Man, 
that should keepe him from death, even in that point, the question is 
not easily answered. 
It is every mans case then; every man dyes; and though it may Videttt 

170 perchance be but a meere Hebraisme to say, that every man shall see 
death, perchance it amounts to no more, but to that phrase, Gustare 

202 Sermon "No. 9 

mortem, To taste death, yet thus much may be implied in it too, 
That as every man must dye, so every man may see, that he must 
dye; as it cannot be avoided, so it may be understood. A beast dyes, 
Basil orat. but he does not see death; S. Basil sayes, he saw an Qxe weepe for 
de Morte the death of his yoke-fellow; but S. Basil might mistake the occasion 
of that Oxes teares. Many men dye too, and yet doe not see death; 
The approaches of death amaze them, and stupifie them; they feele 
no colluctadon with Powers, and Principalities, upon their death bed; 
180 that is true; they feele no terrors in their consciences, no apprehen- 
sions of Judgement, upon their death bed; that is true; and this we 
call going away like a Lambe. But the Lambe of God had a sorrow- 
full sense of death; His soule was heavy unto death, and he had an 
apprehension, that his Father had forsaken him; And in this text, 
the Chalde Paraphrase expresses it thus, Videbit Angelum mortis, 
he shall see a Messenger, a forerunner, a power of Death, an execu- 
tioner of Death, he shall see something with horror, though not such 
as shall shake his morall, or his Christian constancy. 

So that this Videbunt, They shall see, implies also a Viderunt, they 

190 have seene, that is, they have used to see death, to observe a death in 

the decay of themselves, and of every creature, and of the whole 

World. Almost fourteene hundred yeares agoe, S. Cyprian writing 

Cyprian ad against Demetrianus, who imputed all the warres, and deaths, and 

Demetri- unseasonablenesses of that time, to the contempt, and irreligion of 

anum the Christians, that they were the cause of all those ils, because they 

would not worship their Gods, Cyprian imputes all those distempers 

to the age of the whole World; Canos videmus in pueris, saies hee, 

Wee see Children borne gray-headed; Capitti deficiunt, antequam 

crescant, Their haire is changed, before it be growne. Nee cstas in 

200 senectute desinit, sed incipit a senectute, Wee doe not dye with age, 

but wee are borne old. Many of us have seene Death in our particular 

selves; in many of those steps, in which the morall Man expresses it; 

Seneca Wee have seene Mortem inf antics, pueritiam, The death of infancy 

In youth; and Pueritue, adolescentiam t and the death of youth in our 

middle age; And at last we shall see Mortem senectutis, mortem 

ipsam, the death of age in death it selfe. But yet after that, a step 

farther then that Morall man went, Mortem mortis in morte lesu, 

We shall see the death of Death it self in the death of Christ. As we 

Sermon No. 9 203 

could not be cloathed at first, in Paradise, till some Creatures were 

310 dead, (for we were cloathed in beasts skins) so we cannot be cloathed [Gen. 3.21] 
in Heaven, but in his garment who dyed for us. 

This Videbunt, this future sight of Death implies a viderunt, they 
have scene, they have studied Death in every Booke, in every Crea- 
ture; and it implies a Vident, they doe presently see death in every 
object, They see the houre-glasse running to the death of the houre; 
They see the death of some prophane thoughts in themselves, by the 
entrance of some Religious thought of compunction, and conversion 
to God; and then they see the death of that Religious thought, by an 
inundation of new prophane thoughts, that overflow those. As Christ [* C r - 

220 sayes, that as often as wee eate the Sacramentall Bread, we should 11.24] 
remember his Death, so as often, as we eate ordinary bread, we may Bern, 
remember our death; for even hunger and thirst, are diseases; they 
are Mors quotidiana, a daily death, and if they lasted long, would Aug. 
kill us. In every object and subject, we all have, and doe, and shall 
see death; not to our comfort as an end of misery, not onely as such 
a misery in it selfe, as the Philosopher takes it to be, Mors omnium 
miseriarum, That Death is the death of all miserie, because it de- 
stroy es and dissolves our beeing; but as it is Stipendium peccati, The 
reward of sin; That as Solomon sayes, Indignatio Regis nuncius mor- Prov. 16.14 

230 Us, The wrath of the King, is as a messenger of Death, so Mors 
nuncius indignationis Regis, We see in Death a testimony, that our 
Heavenly King is angry; for, but for his indignation against our 
sinnes, we should not dye. And this death, as it is Malum, ill, (for 
if ye weigh it in the Philosophers balance, it is an annihilation of our 
present beeing, and if ye weigh it in the Divine Balance, it is a seale 
of Gods anger against sin) so this death is general!; of this, this ques- 
tion there is no answer, Quis homo, What man, &c. 

We passe then from the Morte moriemini, to the forte moriemini, 2 Part 
from the generality and the unescapablenesse of death, from this 

240 question, as it admits no answer, to the Forte moriemini, perchance 
we shall dye; that is, to the question as it may admit a probable 
answer. Of which, we said at first, that in such questions, nothing 
becomes a Christian better then sobriety; to make a true difference 
betweene problematicall, and dogmaticall points, betweene upper 
buildings, and foundations, betweene collaterall doctrines, and Doc- 

204 Sermon No. 9 

Aug. trines in the right line: for fundamentall things, Sine htssitatione 
credantur, They must be beleeved without disputing; there is no 
more to be done for them, but beleeving; for things that are not so, 
we are to weigh them in two balances, in the balance of Analogy, 

250 and in the balance of scandall: we must hold them so, as may be 
analogall, proportionable, agreeable to the Articles of our Faith, and 
we must hold them so, as our brother be not justly offended, nor 
scandalized by them; wee must weigh them with faith, for our own 
strength, and we must weigh them with charity, for others weak- 
nesse. Certainly nothing endangers a Church more, then to draw 
indifferent things to be necessary; I meane of a primary necessity, of 
a necessity to be beleeved De fide, not a secondary necessity, a neces- 
sity to be performed and practised for obedience: Without doubt, the 
Roman Church repents now, and sees now that she should better 

260 have preserved her self e, if they had not denied so many particular 
things, which were indifferently and problematically disputed before, 
to bee had necessarily De fide, in the Councell of Trent. 

Taking then this Text for a probleme, Quis homo, What man 
lives, and shall not see Death? we answer, It may be that those Men, 
whom Christ shal find upon the earth alive, at his returne to Judge 
the World, shall dye then, and it may be they shall but be changed, 
and not dye. That Christ shall judge quick and dead, is a fun da- 
Acts 10.42 mentall thing; we heare it in S. Peters Sermon, to Cornelius and his 
company, and we say it every day in the Creed, Hee shall judge the 

270 quic\ and the dead. But though we doe not take the quick and the 

August. dead, as Augustine and Chrysostome doe, for the Righteous which 

Chrys. lived in faith, and the unrighteous, which were dead in sinne, Though 

wee doe not take the quick and the dead, as Ruffinus and others doe, 

for the soule and the body, (He shall judge the soule, which was 

alwaies alive, and he shall the body, which was dead for a time) 

though we take the words {as becomes us best) literally, yet the letter 

does not conclude, but that they, whom Christ shall finde alive upon 

earth, shall have a present and sudden dissolution, and a present and 

c Cor. 15.51 sudden re-union of body and soul again. Saint Paul sayes, Behold 

280 / shew you a mystery; Therefore it is not a cleare case, and presently, 
and peremptorily determined; but what is it? We shall not all sleep, 
but we shall all be changed. But whether this sleeping be spoke of 

Sermon No. 9 205 

death it self, and exclude that, that we shall not die, or whether this 
sleep be spoke of a rest in the grave, and exclude that, we shall not 
be buried, and remain in death, that may be a mystery still. S. Paul 
sayes too. The dead in Christ shall rise first; Then we which are alive, 
and remain, shall be caught up together with them in the clouds, to 
meet the Lord in the ayre. But whether that may not still be true, 
that S. Augustine sayes, that there shall be Mors in raptu, An instant 

3 and sudden dis-union, and re-union of body and soul, which is death, 
who can tell? So on the other side, when it is said to him, in whom 
all we were, to Adam, Pulvis es, Dust thou art, and into dust thou 
shalt return, when it is said, In Adam all die, when it is said, Death 
passed upon all men, for all have sinned, Why may not all those sen- 
tences of Scripture, which imply a necessity of dying, admit that re- 
striction, Nisi dies judicii natures cursum immutet, We shall all die, 
except those, in whom the comming of Christ shall change the course 
of Nature. 
Consider the Scriptures then, and we shall be absolutely concluded 

neither way; Consider Authority, and we shall finde the Fathers for 
the most part one way, and the Schoole for the most part another; 
Take later men, and all those in the Romane Church; Then Cajetan 
thinks, that they sh^ll not die, and Catharin is so peremptory, that 
they shall, as that he sayes of the other opinion, Falsam esse confi- 
denter asserimus, & contra Scripturas satis manijestas, & omnino sine 
ratione; It is false, and against Scriptures, and reason, saith he; Take 
later men, and all those in the reformed Church; and Calvin sayes, 
Quia aboletur prior natura, censetur species mortis, sed non migrabit 
anima a corpore: S. Paul calls it death, because it is a destruction of 

the former Beeing; but it is not truly death, saith Calvin; and Luther 
saith, That S. Pauls purpose in that place is only to shew the sudden- 
nesse of Christs comming to Judgement, Non autem inficiatur omnes 
morituros; nam dormire, est sepeliri: But S. Paul doth not deny, but 
that all shall die; for that sleeping which he speaks of, is buriall; and 
all shall die, though all shall not be buried, saith Luther. 

Take then that which is certain; It is certain, a judgement thou 
must passe: If thy close and cautelous proceeding have saved thee 
from all informations in the Exchequer, thy clearnesse of thy tide 
from all Courts at Common Law, thy moderation from the Chancery, 

i Thes. 
4-[i6, 17] 


Gen. 3.19 
i Cor. 15.22 
Rom. 5.12 

Pet. Mar. 




206 Sermon No. 9 

320 and Star-Chamber, If heighth of thy place, and Authority, have saved 

thee, even from the tongues of men, so that ill men dare not slander 

thy actions, nor good men dare not discover thy actions, no not to 

thy self, All those judgements, and all the judgements of the world, 

are but interlocutory judgements; There is a finall judgement, In 

judicantes & judicatos, against Prisoners and Judges too, where all 

John 5. [22, shalbe judged again; Datum est omne judicium, All judgement is 

27] given to the Son of man, and upon all the sons of men must his 

judgement passe. A judgement is certain, and the uncertainty of this 

judgement is certain too; perchance God will put off thy judgement; 

330 thou shalt not die yet; but who knows whether God in his mercy, 
do put off this judgement, till these good motions which his blessed 
Spirit inspires into thee now, may take roote, and receive growth, 
and bring forth fruit, or whether he put it off, for a heavier judge- 
ment, to let thee see, by thy departing from these good motions, and 
returning to thy former sins, after a remorse conceived against those 
sins, that thou art inexcusable even to thy self, and thy condemnation 
is just, even to thine own conscience. So perchance God will bring 
this judgement upon thee now; now thou maist die; but whether 
God will bring that judgement upon thee now, in mercy, whilest his 

340 Graces, in his Ordinance of preaching, work some tendernesse in thee, 
and give thee some preparation, some fitnesse, some courage to say, 
Veni Domine lesu, Come Lord lem, come quickly, come now, or 
whether he will come now in judgement, because all this can work no 
tendernesse in thee, who can tell? 

Thou hearest the word of God preached, as thou hearest an Ora- 
tion, with some gladnesse in thy self, if thou canst heare him, and 
never be moved by his Oratory; thou thinkest it a degree of wisdome, 
to be above perswasion; and when thou art told, that he that feares 
God, feares nothing else, thou thinkest thy self more valiant then so, 

350 if thou feare not God neither; Whether or why God defers, or hastens 

the judgement, we know not; This is certain, this all S. Pauls places 

collineate to, this all the Fathers, and all the Schoole, all the Cajetans, 

[i Cor. and all the Catharins, all the Luthers, and all the Calvins agree in, 

15.52] A judgement must be, and it must be In ictu oculi, In the twinging 

[i Thess. of an eye, and fur in node, A thief e in the night. Make the question, 

5.2] Quis homo? What man is he that liveth, and shall not passe this 

Sermon No. 9 207 

judgement? or, what man is he that liveth, and knowes when this 
judgement shall be? So it is a Nemo scit, A question without an 
answer; but ask it, as in the text, Quis homo? Who liveth, and shall 

360 not die? so it is a problematical! matter; and in such things as are 
problematical!, if thou love the peace of Sion, be not too inquisitive 
to know, nor too vehement, when thou thinkest thou doest know it. 

Come then to ask this question, not problematically, (as it is con- 3. Part 
tracted to them that shall live in the last dayes) nor peremptorily of 
man, (as he is subject to originall sin) but at large, so, as the ques- 
tion may include Christ himself, and then to that Quis homo? What 
man is he? We answer directly, here is the man that shall not see 
death; And of him principally, and literally, S. Augustine (as we August, 
said before) takes this question to be framed; Vf quceras, dictum, 

370 non ut desperes, saith he, this question is moved, to move thee to seek 
out, and to have thy recourse to that man which is the Lord of Life, 
not to make thee despaire, that there is no such man, in whose self, 
and in whom, for all us, there is Redemption from death: For, sayes 
he, this question is an exception to that which was said before the 
text; which is, Wherefore hast thou made all men in vain? Consider [Psal. 
it better, sayes the Holy Ghost, here, and it will not prove so; Man 89-47] 
is not made in vain at first, though he do die now; for, Perditio tua 
ex te, This death proceeds from man himself; and Quare moriemini [Ezek. 
domus Israel? Why will ye die, house of Israel? God made not 18.31] 

3 8o (katj^ neither hath he pleasure in the destruction of the living; The Sap. 1.13 
Wise man sayes it, and the true God sweares it, As I live saith the 
Lord, I would not the death of a sinner. God did not create man in [Ezek. 
vain then, though he die; not in vain, for since he will needs die, 33- 11 ] 
God receives glory even by his death, in the execution of his justice; 
not in vaine neither, because though he be dead, God hath provided 
him a Redeemer from death, in his mercy; Man is not created in vain 
at all; nor all men, so neare vanity as to die; for here is one man, God 
and Man Christ Jesus, which liveth, and shall not see death. And 
conformable to S. Augustines purpose, speakes S. Hierome too, Scio Hieron. 

390 qubd nullus homo carneus evadet, sed novt Deum sub velamento 
carnis latent em; I know there is no man but shall die; but I know 
where there is a God clothed in mans flesh, and that person cannot 

208 Sermon No. g 

But did not Christ die then? Shall we joyne with any of those 
Heretiques, which brought Christ upon the stage to play a part, and 
say he was born, or lived, or dyed. In phantasmate, In apparance only, 
and representation; God forbid; so all men were created in vain in- 
deed, if we had not a regeneration in his true death. Where is the 
[Luke contract between him, and his Father, that Oportuit pati, All this 
24.26] 40C Christ ought to suffer, and so enter into glory: Is that contract void, 
and of none effect? Must he not die? Where is the ratification of that 
Esay, 53.4, 9 contract in all the Prophets? Where is Esays Vere langttores nostros 
tulit, Surely he hath born our sorrows; and, he made his grave with 
the wicked in his death; Is the ratification of the Prophets cancelled? 
Shall he not, must he not die? Where is the consummation, and the 
[John testification of all this? Where is the GospeU, Consummatum est? 
19.30] And he bowed his head, and gave up the ghost? Is that fabulous ? Did 
he not die? How stands the validity of that contract, Christ must 
die; the dignity of those Prophecies, Christ will die; the truth of the 
410 Gospell, Christ did die, with this answer to this question, Here is a 
man that liveth and shall not see death? Very well; For though 
Christ Jesus did truly die, so as was contracted, so as was prophe- 
cied, so as was related, yet hee did not die so, as was intended in this 
question, so as other naturall men do die. 

For first, Christ dyed because he would dye; other men admitted 

to the dignity of Marty rdome, are willing to dye; but they dye by 

the torments of the Executioners, they cannot bid their soules goe 

out, and say, now I will dye. And this was Christs case: It was not 

John 10.15 only, / lay down my life for my sheep, but he sayes also, No man can 

[also 18] A ^ta\e away my soule; And, I have power to lay it down; And De 

facto, he did lay it down, he did dye, before the torments could have 

extorted his soule from him; Many crucified men lived many dayes 

upon the Crosse; The thieves were alive, long after Christ was dead; 

Mar. 15*44 an( ^ therefore Pilate wondred, that he was already dead. His soule 

did not leave his body by force, but because he would, and when he 

would, and how he would; Thus far then first, this is an answer to 

this question, Quis homo? Christ did not die naturally, nor violently, 

as all others doe, but only voluntarily. 

Again, the penalty of death appertaining only to them, who were 
430 derived from Adam by carnall, and sinfull generation, Christ Jesus 

Sermon No. 9 209 

being conceived miraculously of a Virgin, by the over-shadowing of 
the Holy Ghost, was not subject to the Law of death; and therefore 
in his person, it is a true answer to this Quis homo? Here is a man, 
that shall not see death, that is, he need not see death, he hath not 
incurred Gods displeasure, he is not involved In a general rebellion, 
and therfore is not involved in the general! mortality, not included 
in the generall penalty. He needed not have dyed by the rigour o 
any Law, all we must; he could not dye by the malice, or force of 
any Executioner, all we must; at least by natures generall Execu- 

440 tioners, Age, and Sicknesse; And then, when out of his own pleasure, 
and to advance our salvation, he would dye, yet he dyed so, as that 
though there were a dis-union of body and soule, (which is truly 
death) yet there remained a Nobler, and faster union, then that of 
body and soule, the Hypostaticall Union of the God-head, not onely 
to his soule, but to his body too; so that even in his death, both parts 
were still, not onely inhabited by, but united to the Godhead it selfe; 
and in respect of that inseparable Union, we may answer to this 
question, Quis homo? Here is a man that shall not see death, that 
is, he shall see no separation of that, which is incomparably, and in- 

450 comprehensibly, a better soul then his soule, the God-head shall not 
be separated from his body. 

But, that which is indeed the most direct, and literall answer, to 
this question, is, That whereas the death in this Text, is intended of 
such a death, as hath Dominion over us, and from which we have no 
power to raise our selves, we may truly, and fully answer to his Quis 
homo? here is a man, that shall never see death so, but that he shall 
even in the jawes, and teeth of death, and in the bowels and wombe 
of the grave, and in the sink, and furnace of hell it selfe, retaine an 
Almighty power, and an effectuall purpose, to deliver his soule from 

450 death, by a glorious, a victorious, and a Triumphant Resurrection: 
So it is true, Christ Jesus dyed, else none of us could live; but yet hee 
dyed not so, as is intended in this question; Not by the necessity of 
any Law, not by the violence of any Executioner, not by the separa- 
tion of his best soule, (if we may so call it) the God-head, nor by 
such a separation of his naturall, and humane soule, as that he would 
not, or could not, or did not resume it againe. 

If then this question had beene asked of Angels at first, Quis An- 

210 Sermon No. 9 

gelus? what Angel is that, that stands, and shall not fall? though 
as many of those Angels, as were disposed to that answer, Erimus 
[Isa. 14.14] 47 similes Altissimo, We will be like God, and stand of our selves, with- 
out any dependance upon him, did fall, yet otherwise they might 
have answered the question fairly, All we may stand, if we will; If 
this question had been asked of Adam in Paradise, Quis homo? 
though when he harkned to her, who had harkned to that voyce, 
[Gen. 3.5] Eritis sicut Dii, You shall be as Gods, he fell too, yet otherwise, he 
might have answered the question fairly so, I may live, and not dye, 
if I will; so, if this question be asked of us now, as the question im- 
plies the generall penalty, as it considers us onely as the sons of 
Adam, we have no other answer, but that by Adam sin entred upon 
480 all, and death by sin upon all; as it implies the state of them onely, 
whom Christ at his second comming shall finde upon earth, wee 
have no other answer but a modest, non liquet, we are not sure, 
whether we shall dye then, or no; wee are onely sure, it shall be so, 
as most conduces to our good, and Gods glory; but as the question 
implies us to be members of our Head, Christ Jesus, as it was a true 
answer in him, it is true in every one of us, adopted in him, Here 
is a man that liveth, and shall not see death. 

Prov. 1 8.21 Death and life are in the power of the tongue f sayes Solomon, in 

another sense; and in this sense too, If my tongue, suggested by my 

490 heart, and by my heart rooted in faith, can say, Non moriar, non 

moriar; If I can say, (and my conscience doe not tell me, that I 

belye mine owne state) if I can say, That the blood of my Saviour 

runs in my veines, That the breath of his Spirit quickens all my 

purposes, that all my deaths have their Resurrection, all my sins 

their remorses, all my rebellions their reconciliations, I will harken 

no more after this question, as it is intended de morte naturali, of a 

naturall death, I know I must die that death, what care I? nor de 

morte spiritudi, the death of sin, I know I doe, and shall die so; why 

2 Cor. despaire I ? but I will finde out another death, mortem rdptus, a death 

12. [1-4] 500 raptllre? ^ O f extasie, that death which S. Paul died more then 

Acts 9 once, The death which S. Gregory speaks of, Divina contemplatio 

Greg. quoddam sepulchrum animcs, The contemplation of God, and heaven, 

is a kinde of buriall, and Sepulchre, and rest of the soule; and in this 

death of rapture, and extasie, in this death of the Contemplation of 

Sermon No. 9 211 

my interest in my Saviour, I shall finde my self, and all my sins en- 
terred, and entombed in his wounds, and like a Lily in Paradise, out 
of red earth, I shall see my soule rise out o his blade, in a candor, 
and in an innocence, contracted there, acceptable in the sight of his 

5 10 Though I have been dead, in the delight of sin, so that that of 

S. Paul, That a Widow that liveth in pleasure, is dead while she i Tim. 5.6 

liveth, be true of my soule, that so, viduatur, gratia mortud, when 

Christ is dead, not for the soule, but in the soule, that the soule hath 

no sense of Christ, Viduatur anima, the soul is a Widow, and no 

Dowager, she hath lost her husband, and hath nothing from him; 

yea though / have made a Covenant with death, and have been at an Esay 28.15 

agreement with hell, and in a vain confidence have said to my self, 

that when the overflowing scourge shall passe through, it shall not 

come to me, yet God shall annull that covenant, he shall bring that 

520 scourge, that is, some medicinall correction upon me, and so give me 
a participation of all the stripes of his son; he shall give me a sweat, 
that is, some horrour, and religious f eare, and so give me a participa- 
tion of his Agony; he shall give me a diet, perchance want, and 
penury, and so a participation of his fasting; and if he draw blood, 
if he kill me, all this shall be but Mors raptus, a death of rapture 
towards him, into a heavenly, and assured Contemplation, that I 
have a part in all his passion, yea such an intire interest in his whole 
passion, as though all that he did, or suffered, had been done, and 
suffered for my soule alone; Quasi moriens, & ecce vivo: some shew 2 Cor. 6,9 

530 of death I shall have, for I shall sin; and some shew of death again, 
for I shall have a dissolution of this Tabernacle; Sed ecce vivo, still 
the Lord of life will keep me alive, and that with an Ecce, Behold, 
I live; that is, he will declare, and manifest my blessed state to me; 
I shall not sit in the shadow of death; no nor I shall not sit in dark- 
nesse; his gracious purpose shall evermore be upon me, and I shall 
ever discerne that gracious purpose of his; I shall not die, nor I shall 
not doubt that I shall; If I be dead within doores, (If I have sinned 
in my heart) why, Suscitavit in domo, Christ gave a Resurrection to Mat. 9.23 
the Rulers daughter within doores, in the house; If I be dead in the [also 24, 25] 

540 gate, (If I have sinned in the gates of my soule) in mine Eies, or Luke 7.11 
Eares, or Hands, in actuall sins, why, Suscitavit in porta, Christ gave [also 12-15] 

212 Sermon No. 9 

a Resurrection to the young man at the gate of Nairn. If I be dead in 
the grave, (in customary, and habituall sins) why, Suscitavit in 
Sepulchro, Christ gave a Resurrection to Lazarus in the grave too. 
If God give me mortem raptus, a death of rapture, of extasie, of fer- 
vent Contemplation of Christ Jesus, a Transfusion, a Transplantation, 
a Transmigration, a Transmutation into him, (for good digestion 
brings alwaies assimilation, certainly, if I come to a true meditation 
upon Christ, I come to a conformity with Christ) this is principally 
Psad. 116.15 55 that Pretiosa mors Sanctorum, Pretious in the sight of the Lord, is 
the death of his Saints, by which they are dead and buryed, and risen 
again in Christ Jesus: pretious is that death, by which we apply that 
pretious blood to our selves, and grow strong enough by it, to meet 
Davids question, Quis homo? what man? with Christs answer, Ego 
homo, I am the man, in whom whosoever abideth, shall not see death. 

Number 10. 

Preached at Lincolns Inne, preparing 
them to build their Chappell. 


r THESE verses Jacob is a Surveyor; he considers a fit place for the 
house of God; and in the very next verse, he is a Builder, he erects 
Bethel, the house of God it self e. All was but a drowsinesse, but a 
sleep, till he came to this Consideration; as soon as he awol^e, he took 
knowledge of a fit place; as soon as he found the place, he went about 
the work. But to that we shall not come yet. But this Text, being a 
preparation for the building of a house to God, though such a house 
as Jacob built then, require no contribution, yet because such 
Churches, as we build now, doe, we shall first say a little, of that great 
10 vertue of Charity; and then somewhat of that vertue, as it is exercis'd 
by advancing the house of God, and his outward worship; And 
thirdly we shall consider Jacob's steps, and proceedings, in this action 
of his. 

This vertue then, Charity, is it, that conducts us in this life, and i. Part 
accompanies us in the next. In heaven, where we shall fynow God, Charitas 
there may be no use of faith; In heaven, where we shall see God, 
there may be no use of hope; but in heaven, where God the Father, 
and the Son, love one another in the Holy Ghost, the bond of charity 


214 Sermon No. 10 

shall everlastingly unite us together. But Charitas in f atria, and 

20 Charitas in via, differ in this, That there we shall love one another 

because we shall not need one another, for we shall all be full; Here 

the exercise of our charity is, because we doe stand in need of one 

another. Dives & pauper duo sunt sibi contraria; sed iterum duo sunt 
August. ,1 11 

sibi necessaria; Rich, and poor are contrary to one another, but yet 

both necessary to one another; They are both necessary to one an- 
other; but the poor man is the more necessary; because though one 
man might be rich, though no man were poor, yet he could have no 
exercise of his charity, he could send none of his riches to heaven, to 
help him there, except there were some poor here. 
30 He that is too fat, would fain devest some of that, though he could 
give that to no other man, that lack'd it; And shall not he that is 
wantonly pampered, nay, who is heavily laden, and encombred with 
temporal! abundances, be content to discharge himselfe of some of 
that, wherewith he is over-fraighted, upon those poor souls, whom 
God hath not made poor for any sin of theirs, or of their fathers, but 
onely to present rich men exercise of their charity, and occasions of 
testifying their love to Christ; who having given himselfe, to convey 
salvation upon thee, if that conveyance may be sealed to thee, by 
giving a little of thine own, is it not an easie purchase ? When a poore 
40 wretch beggs of thee, and thou givest, thou dost but justice, it is his. 
But when he begs of God for thee, and God gives thee, this is mercy; 
this was none of thine. 

[Luke 16.2] When we shall come to our Redde rationem villicationis , to give 

an accompt of our Stewardship, when we shall not measure our in- 

[ Apoc. 14.4] heritance by Acres, but all heaven shall be ours, and we shall follow 

the Lamb, wheresoever he goes, when our estate, and term shall not 

be limited by years, and lives, but, as we shall be in the presence of 

[Dan. 7.9, the Ancient of dayes, so our dayes shall be so far equall to his, as that 

13,32] they shall be without end; Then will our great Merchants, great 

50 practisers, great purchasers, great Contracters, find another language, 

another style, then they have been accustom'd to, here. There no man 

shall be calTd a prodigatt, but onely the Covetous man; Onely he 

that hath been too diligent a keeper, shall appear to have been an 

unthrift, and to have wasted his best treasure, the price of the bloud 

of Christ Jesus, his own soule. There no man shall be calTd good 

Sermon No. 10 215 

security, but he that hath made sure his salvation. No man shall be 

calfd a Subsidy man, but he that hath relieved Christ Jesus, in his 

sick, and hungry Members. No man shall be calPd a wise Steward, [Luke 16.8, 

but he that hath made friends of the wicked Mammon; Nor provi- 9] 

60 dent Merchant, but he that sold all to buy the pearle; Nor a great [Mat 13.45, 
officer, but he that desires to be a dare-beeper in the kingdome of 46] 
Heaven. [Psal. 84.10] 

Now, every man hath a l(ey to this dore of heaven: Every man hath 
some means to open it; every man hath an oyle to anoint this key, 
and make it turn easily; he may goe with more ease to Heaven, then 
he doth to Hell. Every man hath some means to pour this oile of 
gladnesse and comfort into anothers heart; No man can say, Quid [Psal. . 
retribuam tibi Domine; Lord what have I to give thee? for every man II ^- 12 ] 
hath something to give God: Money, or labor, or counsail, or prayers: 

70 Every man can give; and he gives to God, who gives to them that 
need it, for his sake. Come not to that expostulation, When did we [Mat. 25.44] 
see thee hungry, or sick, or imprisoned, and did not minister? Nor to 
that, Quid retribuam, What can I give, that lack my selfe? lest God 
come also to that silence, and wearinesse of asking at thy hands, to 
say, as he sayes in the Psalme, // Z be hungry, I will not tell thee; [Psal. 50.12] 
That though he have given thee abundance, though he lack himselfe 
in his children, yet he will not tell thee, he will not ask at thy hands, 
he will not enlighten thine understanding, he will not awaken thy 
charity, he will not give thee any occasion of doing good, with that 

80 which he hath given thee. 

But God hath given thee a key: yea as he sayes to the Church of Revel. 3.8 
Philadelphia, Behold I set before thee an open dore, and no man can 
shut it. Thou hast a gate into Heaven in thy selfe; If thou beest not 
sensible of other mens poverties, and distresses, yet Miserere animte [Ecclus. 
tux, have mercy on thine own soule; thou hast a poor guest, an In- 3- 2 3] 
mate, a sojourner, within these mudwals, this corrupt body of thine; 
be mercifull and compassionate to that Soule; cloath that Soul, which 
is stripp'd and left naked, of all her originall righteousnesse; feed 
that Soule, which thou hast starv'd; purge that Soule, which thou 

90 hast infected; warm, and thaw that Soul, which thou hast frozen with 
indevotion; coole, and quench that Soul, which thou hast inflamed 
with licentiousness; Miserere animte tuts, begin with thine own Soule; 


Sermon No. 10 

be charitable to thy self first, and them wilt remember, that God hath 
made of one blond, all Mankind, and thou wilt find out thy selfe, 
in every other poor Man, and thou wilt find Christ Jesus himselfe in 
them all. 

2. Part Now of those divers gates, which God opens in this life, those 

divers exercises of charity, the particular which we are occasion'd to 

speak of here, is not the cloathing, nor feeding of Christ, but the 

100 housing of him, The providing Christ a house, a dwelling; whether 

this were the very place, where Solomons Temple was after built, is 

perplexedly, and perchance, impertinently controverted by many; but 

howsoever, here was the house of God, and here was the gate of 

Heaven. It is true, God may be devoutly worshipped any where; 

"Ublquc In omni loco dominationis ejus benedic anima mea Domino; In all 

[Psal. places of his dominion, my Soule shall praise the Lord, sayes David. 

103.22] It is not only a concurring of men, a meeting of so many bodies that 

makes a church; If thy soule, and body be met together, an humble 

preparation of the mind, and a reverent disposition of the body, if 

110 thy knees be bent to the earth, thy hands and eyes lifted up to heaven, 

if thy tongue pray, and praise, and thine ears hearken to his answer, 

if all thy senses, and powers, and faculties, be met with one unanime 

purpose to worship thy God, thou art, to this intendment, a Church, 

[Mat. 18.20] thou art a Congregation, here are two or three met together in his 

name, and he is in the midst of them, though thou be alone in thy 

chamber. The Church of God should be built upon a Rock, and yet 

[Job. 2.8] Job had his Church upon a Dunghill; The bed is a scene, and an 

[2 Kings embleme of wantonnesse, and yet Heze\iah had his Church in his 

20.1-3] Bed; The Church is to be placed upon the top of a Hill, and yet the 

[Jen 38.6] I2 Prophet Jeremy had his Church in Luto, in a miry Dungeon; Con- 

[Jonah2] stancy, and setlednesse belongs to the Church, and yet Jonah had 

his Church in the Whales belly; The Lyon that roares, and seeks 

whom he may devour, is an enemy to this Church, and yet Daniel 

[Psal. 23.2] had his Church in the Lions den; Aquce quietudinum, the waters 

of rest in the Psalme, were a figure of the Church, and yet the three 

[Acts 12 children had their Church in the fiery furnace; Liberty and life ap- 

and 1 6] pertaine to the Church, and yet Peter, and Paul had their Church in 

[i Cor, prison, and the thief e had his Church upon the Crosse. Every par- 

6.19] ticular man is himselfe Templum Spiritus sancti, a Temple of the 

Sermon No. 10 


30 holy Ghost; yea, Solvite templum hoc, destroy this body by death, 
and corruption in the grave, yet there shall be Festum enc&niorum, a 
renuing, a reedifying of all those Temples, in the generall Resurrec- 
tion: when we shall rise againe, not onely as so many Christians, but 
as so many Christian Churches, to glorifie the Apostle, and High- 
priest of our profession, Christ Jesus, in that eternall Sabbath. In omni 
loco dominationis ejus, Every person, every place is fit to glorifie 
God in. 

God is not tyed to any place; not by essence; Irrtplet 6- continendo 
implet, God fills every place, and fills it by containing that place in 

40 himself e; but he is tyed by his promise to a manifestation of himself e, 
by working in some certain places. Though God were long before he 
required, or admitted a sumptuous Temple, (for Solomons Temple 
was not built, in almost five hundred years after their returne out of 
Egypt) though God were content to accept their worship, and their 
sacrifices, at the Tabernacle, (which was a transitory, and moveable 
Temple) yet at last he was so carefull of his house, as that himselfe 
gave the modell, and platforme of it; and when it was built, and 
after repaired again, he was so jealous of appropriating, and confining 
all his solemne worship to that particular place, as that he permitted 

50 that long schisme, and dissention, between the Samaritans, and the 
Jews, onely about the place of the worship of God; They differed not 
in other things: but whether in Mount Sion, or in Mount Garizim. 
And the feast of the dedication of this Temple, which was yearly cele- 
brated, received so much honor, as that Christ himselfe vouchsafed 
to be personally present at that solemnity; though it were a feast of 
the institution of the Church, and not of God immediately, as their 
other festivalls were, yet Christ forbore not to observe it, upon that 
pretence, that it was but the Church that had appointed it to be 
observed. So that, as in all times, God had manifested, and exhibited 

60 himselfe in some particular places, more then other, {in the Pillar in 
the wildernesse, and in the Tabernacle, and in the poole f which the 
Angell troubled) so did Christ himselfe, by his owne presence, 
ceremoniously, justifie, and authorise this dedication of places con- 
secrated to Gods outward worship, not onely once, but annwersarily 
by a yearly celebration thereof. 
To descend from this great Temple at Jerusalem, to which God had 

John 2, 1 9 


In templo 

[i Kings 

[John 10.22, 

[John 5.4] 



Sermon No. 10 

Luke 7.4 
[and 5] 


i Cor. 


Abdias Ana- 

clet. Durant. 



annexed his solemne, and publique worship, the lesser Synagogues, 
and Chappells of the Jews, in other places, were ever esteemed great 
testimonies of the sanctity and piety of the founders, for Christ ac- 
170 cepts of that reason which was presented to him, in the behalfe of the 
Centurion, He is worthy that thou shouldst do this for him, for he 
loveth our Nation; And how hath he testified it? He hath built us a 
Synagogue. He was but a stranger to them, and yet he furthered, and 
advanced the service of God amongst them, of whose body he was 
no member. This was that Centurions commendation; Et quanta 
commendatior qui adificat Ecclesiam, How much more commenda- 
tion deserve they, that build a Church for Christian service? And 
therefore the first Christians made so- much haste to the expressing of 
their devotion, that even in the Apostles time, for all their poverty, 
zSo and persecution, they were come to have Churches: as most of the 
Fathers, and some of our later Expositors, understand these words, 
(Have ye not houses to eate and drinke, or doe ye despise the Church 
of God?) to be spoken, not of the Church as it is a Congregation, but 
of the Church as it is a Materiall building. Yea, if we may beleeve 
some authors, that are pretended to be very ancient, there was one 
Church dedicated to the memory of Saint John, and another by Saint 
Mar%e f to the memory of Saint Peter, whilest yet both Saint lohn, 
and Saint Peter were alive. Howsoever, it is certaine, that the purest 
and most innocent times, even the infancy of the Primitive Church, 
190 found this double way of expressing their devotion, in this particular 
of building Churches, first that they built them onely to the honour, 
and glory of God, without giving him any partner, and then they 
built them for the conserving of the memory of those blessed servants 
of God, who had sealed their profession with their bloud, and at 
whose Tombs, God had done such Miracles, as these times needed, 
for the propagation of his Church. They built their Churches prin- 
cipally for the glory of God, but yet they added the names of some 
of his blessed servants and Martyrs; for so says he, (who as he was 
Peters successor, so he is the most sensible feeler, and most earnest, 
200 and powerful! promover and expresser, of the dignities of Saint Peter, 
of all the Fathers) speaking of Saint Peters Church, Beati Petri 
Basilica, quce uni Deo vero 6- vivo dicata est f Saint Peters Church is 
dedicated to the onely living God; They are things compatible enough 

Sermon No. 10 


to beare the name of a Saint, and yet to be dedicated to God. There 
the bodies of the blessed Martyrs, did peacefully attend their glorifica- 
tion; There the Histories of the Martyrs were recited and proposed to 
the Congregation, for their example, and imitation; There the names 
of the Martyrs were inserted into the publique prayers, and liturgies, 
by way of presenting the thanks of the Congregation to God, for 

* having raised so profitable men in the Church; and there the Church 
did present their prayers to God, for those Martyrs, that God would 
hasten their glory, and finall consummation, in reuniting their bodies, 
and soules, in a joyfull resurrection. But yet though this divers 
mention were made of the Saints of God, in the house of God, Non 
Martyr es if si, sed Deus eorum, nobis est Deus, onely God, and not 
those Martyrs, is our God; we and they serve all one Master; we dwell 
all in one house; in which God hath appointed us several! services; 
Those who have done their days work, God hath given them their 
wages, and hath given them leave to goe to bed; they have laid down 

} their bodies in peace to sleep there, till the Sunne rise againe; till the 
Sunne of grace and glory, Christ Jesus, appeare in judgment; we that 
are yet left to work, and to watch, we must goe forward in the services 
of God in his house, with that moderation, and that equality, as that 
we worship onely our Master, but yet despise not our fellow servants, 
that are gone before us: That we give to no person, the glory of God, 
but that we give God the more glory, for having raised such servants: 
That we acknowledge the Church to be the house onely of God, and 
that we admit no Saint, no Martyr, to be a lointenant with him; but 
yet that their memory may be an encouragement, yea and a seale to 

* us, that that peace, and glory, which they possesse, belongs also unto 
us in reversion, and that therefore we may cheerfully gratulate their 
present happinesse, by a devout commemoration of them, with such 
a temper, and evennesse, as that we neither dishonor God, by attrib- 
uting to them, that which is inseparably his, nor dishonor them in 
taking away that which is theirs, in removing their Names out of the 
Collects, and prayers of the Church, or their Monuments, and 
memorialls out of the body of the Church: for, those respects to them, 
the first Christian founders of Churches did admit in those pure 
times, when Ilia obsequia, ornamenta memoriarum, non sacnfda 

' mortuorum, when those devotions in their names, were onely com- 




Sermon No. 10 

[Mat. 11.12] 



[Mat. 18.20] 



memorations of the dead, not sacrifices to the dead, as they are made 
now in the Romane Church: when Bellarmine will needs falsifie 
Chrysotome, to read Adoramus momtmenta, in stead of Adornamus; 
and to make that which was but an Adorning, an adoring of the 
Tombes of the Martyrs. 

This then was in all times, a religious work, an acceptable testi- 
mony of devotion, to build God a house; to contribute something to 
his outward glory. The goodnesse, and greatnesse of which work, 
appears evidently? and shines gloriously, even in those severall names, 
by which the Church was called, and styled, in the writings, and 
monuments of the Ancient Fathers, and the Ecclesiastique story. It 
may serve to our edification (at least) and to the exalting of our 
devotion, to consider some few of them: First then the Church was 
called Ecclesia, that is, a company, a Congregation; That whereas 
from the time of John Baptist, the fyingdome of heaven suffers vio- 
lence, and every violent Man, that is, every earnest, and zealous, and 
spiritually valiant Man, may take hold of it, we may be much more 
sure of doing so, in the Congregation, Quando agmine facto Deum 
obsidemus, when in the whole body, we Muster our forces, and 
besiege God. For, here in the congregation, not onely the kingdome 
of heaven, is fallen into our hands, The fyingdome of heaven is 
amongst you, (as Christ says) but the King of heaven is fallen into 
our hands; When two, or three are gathered together in my Name, I 
will be in the midst of you; not onely in the midst of us, to encourage 
us, but in the midst of us, to be taken by us, to be bound by us, by 
those bands, those covenants, those contracts, those rich, and sweet 
promises, which he hath made, and ratified unto us in his Gospell 

A second name of the Church then in use, was Dommicum : The 
Lords possession; It is absolutely, it is intirely his; And therefore, 
as to shorten, and contract the possession and inheritance of God, the 
Church, so much, as to confine the Church onely within the obedience 
of Rome, (as the Donatists imprisoned it in Afrique) or to change 
the Landmarks of Gods possession, and inheritance, which is the 
Church; either to set up new works, of outward prosperity, or of 
personal!, and Local! succession of Bishops, or to remove the old, 
and true marks, which are the Word, and Sacraments, as this is 
Injuria Dominico mystico, a wrong to the mysticall body of Christ, 

Sermon No. 10 




the Church, so is it Injuria Dominico materiali, an injury to the 
Materiall body of Christ sacrilegiously to dilapidate, to despoile, or to 
demolish the possession of the Church, and so farre to remove the 
marks of Gods inheritance, as to mingle that amongst your temporall 
revenues, that God may never have, nor ever distinguish his owne 
part againe. 

And then (to passe faster over these names) It is called Domus Dei, 
Gods dwelling house. Now, his most glorious Creatures are but 
vehicula Del; they are but chariots, which convey God, and bring 
him to our sight; The Tabernacle it selfe was but Mobilis domus, and 
Ecclesia portatilis, a house without a foundation; a running, a prog- 
resse house: but the Church is his standing house; there are his offices 
fixed: there are his provisions, which fat the Soule of Man, as with 
marrow and with fatnesse, his precious bloud, and body: there work 
his scales; there beats his Mint; there is absolution, and pardon for 
past sinnes, there is grace for prevention of future in his Sacraments. 
But the Church is not onely Domus Dei, but Basilica; not onely his 
house, but his Court: he doth not onely dwell there, but reigne there: 
which multiplies the joy of his houshold servants: The Lord reignetk, 
let all the earth re Joyce, yea let the multitude of the Islands be glad 
thereof. That the Church was usually called Martyrium, that is, a 
place of Confession, where we open our wounds and receive our 
remedy, That it was called Oratorium, where we might come, and aske 
necessary things at Gods hands, all these teach us our severall duties 
in that place, and they adde to their spirituall comfort, who have been 
Gods instruments, for providing such places, as God may be glorified 
in, and the godly benefited in all these ways. 

But of aU Names, which were then usually given to the Church, 
the name of Temple seems to be most large, and significant, as they 
derive it a Tuendo; for Tueri signifies both our beholding, and con- 
templating God in the Church: and it signifies Gods protecting, and 
defending those that are his, in his Church: Tueri embraces both; 
And therefore, though in the very beginning of the Primitive Church, 
to depart from the custome, and language, and phrase of the Jews, 
and Gentiles, as farre as they could, they did much abstain from this 
name of Temple, and of Priest, so that till Ireneus time, some hundred 
eighty years after Christ, we shall not so often find those words, 


[Pad. 63.5] 


222 Sermon No. 10 

Temple, or Priest, yet when that danger was overcome, when the 
Christian Church, and doctrine was established, from that time down- 
ward, all the Fathers did freely, and safely call the Church the 
Temple, and the Ministers in the Church, Priests, as names of a 
religious, and pious signification; where before out of a loathnesse to 

3ZO doe, or say any thing like the Jews, or Gentiles, where a concurrence 
with them, might have been misinterpretable, and of ill consequence, 
they had called the Church by all those other names, which we 
passed through before; and they called their Priests, by the name of 
Elders, Presbyteros: but after they resumed the use of the word 
Temple againe, as the Apostle had given a good patterne, who to 
expresse the principall holinesse of the Saints of God, he chooses to 
2 Cor. 6.16 doe it, in that word, ye are the Temples of the holy Ghost: which 
should encline us to that moderation, that when the danger of these 
ceremonies which corrupt times had corrupted, is taken away, we 

330 should returne to a love of that Antiquity, which did purely, and 
harmelesly induce them: when there is no danger of abuse, there 
should be no difference for the use of things, (in themselves indiffer- 
ent) made necessary by the just commandement of lawfull authority. 
Thus then you see (as farre as the narrownesse of the time will 
give us leave to expresse it) the generall manner of the best times, to 
declare devotion towards God, to have been in appropriating certaine 
places to his worship; And since it is so in this particular history of 
Jacobs proceeding in my text, I may be bold to invert these words of 
[Psal. 127.1 ] David, Nisi Deus tedificaverit domum, unlesse the Lord doe build the 

340 house, in vaine doe the labourers work, thus much, as to say, Nisi 
Domino tedificaveritis domum, except thou build a house for the 
Lord, in vaine dost thou goe about any other buildings, or any other 
businesse in this world. I speake not meerly literally of building 
Material! Chappells; (yet I would speake also to further that;) but 
I speake principally of building such a Church, as every man may 
build in himself e: for whensoever we present our prayers, and devo- 
tions deliberately, and advisedly to God, there we consecrate that 
place, there we build a Church. And therefore, beloved, since every 
master of a family, who is a Bishop in his house, should call his family 

350 together, to humble, and powre out their soules to God, let him con- 
sider, that when he comes to kneele at the side of his table, to pray, he 

Sermon No. 10 223 

comes to build a Church there; and therefore should sanctlfie that 

place, with a due, and penitent consideration how voluptuously he 

hath formerly abused Gods blessings at that place, how supersti- 

tiously, and idolatrously he hath flatter'd and humour'd some great and 

usefull ghests invited by him to that place, how expensively, he hath 

served his owne ostentation and vain-glory, by excessive feasts at that 

place, whiles t Lazarus hath Hen panting, and gasping at the gate; and [Luke 

let him consider what a dangerous Mockery this is to Christ Jesus, 16.19,20] 

360 if he pretend by kneeling at that table, fashionally to build Christ a 
Church by that solemnity at the table side, and then crucifie Christ 
again, by these sinnes, when he is sat at the table. When thou kneelest 
down at thy bed side, to shut up the day at night, or to beginne it in 
the morning, thy servants, thy children, thy little flock about thee, 
there thou buildest a Church too: And therefore sanctifie that place; 
wash it with thy tears, and with a repentant consideration; That in 
that bed thy children were conceived in sinne, that in that bed thou 
hast turned mariage which God afforded thee for remedy, and 
physique to voluptuosnesse, and licenciousnesse; That thou hast made 

370 that bed which God gave thee for rest, and for reparation of thy 
weary body, to be as thy dwelling, and delight, and the bed of idle- 
nesse, and stupidity. Briefly, you that are Masters, continue in this 
building of Churches, that is, in drawing your families to pray, and 
praise God, and sanctifie those severaU places of bed, and board, with 
a right use of them; And for you that are servants, you have also 
foundations of Churches in you, if you dedicate all your actions, 
consecrate all your services principally to God, and respectively to 
them, whom God hath placed over you. But principally, let all of all 
sorts, who present themselves at this table, consider, that in that 

380 receiving his body, and his bloud, every one doth as it were conceive 
Christ Jesus anew; Christ Jesus hath in every one of them, as it were 
a new incarnation, by uniting hknselfe to them in these visible signes. 
And therefore let no Man come hither, without a search, and a privy 
search, without a consideration, and re-consideration of his conscience. 
Let him that beganne to think of it, but this morning, stay till the 
next. When Moses pulled his hand first out of his bosome, it was _, 
white as snow, but it was leprous; when he pulled it the second time, 
it was of the color of flesh, but it was sound. When thou examinest 


Sermon No. 10 

thy conscience but once, but slightly, it may appear, white as snow, 

390 Innocent; but examine it againe, and it will confesse many fleshly 

Infirmities, and then it is the sounder for that; though not for the 

infirmity, yet for the confession of the infirmity. Neither let that hand, 

that reaches out to this body, in a guiltinesse of pollution, and un- 

cleannesse, or in a guiltinesse of extortion, or undeserved fees, ever 

hope to signe a conveyance, that shall fasten his inheritance upon his 

children, to the third generation, ever hope to assigne a will that shall 

be observed after his death; ever hope to lift up it selfe for mercy to 

[John God, at his death; but his case shall be like the case of Judas, if the 

13.27] devill have put in his heart, to betray Christ, to make the body and 

400 bloud of Christ Jesus false witnesses to the congregation of his hypo- 
criticall sanctity, Satan shall enter into him, with this sop, and scale his 
condemnation. Beloved, in the bowels of that Jesus, who is coming into 
you, even in spirituall riches, it is an unthrifty thing, to anticipate 
your monies, to receive your rents, before they are due: and this 
treasure of the soule, the body, and bloud of your Saviour, is not due 
to you yet, if you have not yet passed a mature, and a severe examina- 
tion, of your conscience. It were better that your particular friends, or 
that the congregation, should observe in you, an abstinence and for- 
bearing to day, and make what interpretation they would, of that 

410 forbearing, then that the holy Ghost should deprehend you, in an 

[Mat. 22.11, unworthy receiving; lest, as the Master of the feast said to him that 

12] came without his wedding garment, then when he was set, Amice 

quomodo intrdsti, friend how came you in? so Christ should say to 

thee, then when thou art upon thy knees, and hast taken him into thy 

hands, Amice quomodo intrabo, friend how can I enter into thee, who 

hast not swept thy house, who hast made no preparation for me? But 

[Apoc.3.2o] to those that have, he knocks and he enters, and he sups with them, 

and he is a supper to them. And so this consideration of making 

Churches of our houses, and of our hearts, leads us to a third part, the 

420 particular circumstances, in Jacobs action. 

3. Part In which there is such a change, such a dependence, whether we 

consider the Metall, or the fashion, the several! doctrines, or the 

sweetnesse, and easinesse, of raising them, as scarce in any other place, 

Divisio a fuller harmony. The first linke is the Tune Jacob, then Jacob; which 

is a Tune consequentice, rather then a Tune temporis; It is not so 

Sermon No. 10 225 

much, at what time Jacob did, or said this, as upon what occasion. 
The second linke is, Quid operatum, what this wrought upon Jacob; 
It awa\ed him out of his sleep; A third is Quid ille, what he did, and 
that was, Et dixit, he came to an open profession of that, which he 

430 conceived, he said; and a fourth is, Quid dixit, what this profession 
was; And in that, which is a branch with much fruit, a pregnant part, 
a part containing many parts, thus much is considerable, that he 
presently acknowledged, and assented to that light which was given 
him, the Lord is in this place; And he acknowledged his owne dark- 
nesse, till that light came upon him, Et ego nesciebam, I knew it not; 
And then upon this light received, he admitted no scruple, no hesita- 
tion, but came presently to a confident assurance, Vere Dominus, 
surely, of a certainty, the Lord is in this place; And then another 
doctrine is, Et timuit, he was afraid; for all his confidence he had a 

440 r everentiall feare; not a distrust, but a reverent respect to that great 
Majesty; and upon this feare, there is a second Et dixit, he spoke 
againe; this feare did not stupifie him, he recovered againe and dis- 
cerned the manifestation of God, in that particular place, Quam 
terribilis f how fearfull is this place; And then the last linke of this 
chaine is, Quid inde, what was the effect of all this; and that is, that 
he might erect a Monument, and marke for the worship of God in 
this place, Quia non nisi domus, because this is none other then the 
house of God, and the gate of heaven. Now I have no purpose to 
make you afraid of enlarging all these points: I shall onely passe 

450 through some of them, paraphrastically, and trust them with the rest, 
(for they insinuate one another) and trust your christianly medita-' 
tion with them all. 

The first linke then is, the Tune Jacob, the occasion, (then Jacob Tune 
did this) which was, that God had revealed to Jacob, that vision of 
the ladder, whose foot stood upon earth, and whose top reached to 
heaven, upon which ladder God stood, and Angels went up and 
down. Now this ladder is for the most part, understood to be Christ 
himselfe; whose foot, that touched the earth, is his humanity, and his 
top that reached to heaven, his Divinity; The ladder is Christ, and 

460 upon him the Angels, -(his Ministers) labour for the edifying of the 
Church; And in this labour, upon this ladder, God stands above it, 
governing, and ordering all things, according to his providence in his 

226 Sermon No. 10 

Church. Now when this was revealed to Jacob, now when this is 
revealed to you, that God hath let fall a ladder, a bridge between 
heaven, and earth, that Christ, whose divinity departed not from 
heaven, came downe to us into this world, that God the father stands 
upon this ladder, as the Originatt hath it, Nitzab, that he leanes upon 
this ladder, as the vulgar hath it, Innixus scalte, that he rests upon it, 
as the holy Ghost did, upon the same ladder, that is, upon Christ, in 

470 his baptisme, that upon this ladder, which stretches so farre, and is 
provided so well, the Angels labour, the Ministers of God doe their 
offices, when this was, when this is manifested, then it became Jacob, 
and now it becomes every Christian, to doe something for the ad- 
vancing of the outward glory, and worship of God in his Church: 
when Christ is content to be this ladder, when God is content to govern 
this ladder, when the Angels are content to labour upon this ladder, 
which ladder is Christ, and the Christian Church, shall any Christian 
Man forbeare his help to the necessary building, and to the sober and 
modest adorning of the materiall Church of God? God studies the 

480 good of the Church, Angels labour for it; and shall Man, who is to 
receive all the profit of this, doe nothing? This is the Tune Jacob; 
when there is a free preaching of the Gospell, there should be a free, 
and liberall disposition, to advance his house. 

Quid Well; to make haste, the second linke is Quid operatum, what this 

operatum wrought upon Jacob: and it is, Jacob awo\e out of his sleep. Now in 
this place, the holy Ghost imputes no sinfull sleep to Jacob; but it is 
a natural! sleep of lassitude and wearinesse after his travel!; there is 
an ill sleep, an indifferent, and a good sleep, which is that heavenly 
sleep, that tranquillity, which that soul, which is at peace with God, 

490 and divided from the storms, and distractions of this world, enjoys in 
it selfe. That peace, which made the blessed Martyrs of Christ Jesus 
sleep upon the rack, upon the burning coales, upon the points of 
swords, when the persecutors were more troubled to invent torments, 
then the Christians to suffer. That sleep, from which, ambition, nor 
danger, no nor when their own house is on fire, (that is, their own 
concupiscences) cannot awaken them; not so awaken them, that it 
can put them out of their own constancy, and peaceful! confidence in 
God. That sleep, which is the sleep of the spouse, Ego dormio, sed cor 
an . 542j rneum vigilat, I sleep, but my heart is awake; It was no dead sleep 

Sermon No. 10 


> when shee was able to speak advisedly in It, and say she was asleep, 
and what sleep it was: It was no stupid sleep, when her heart was 
awake. This is the sleep of the Saints of God, which Saint Gregory 
describes, Sancti non torpore, sed virtute sopiuntur; It is not slug- 
gishnesse, but innocence, and a good conscience, that casts them 
asleep. Laboriosius dortniunt, they are busier in their sleep; nay* 
Vigilantius dormiunt, they are more awake in their sleep, then the 
watchfull men of this world; for when they close their eyes in medita- 
tion of God, even their dreames are services to him, Somniant se 
dicer e Psalmos, says Saint Ambrose; they dream that they sing 

} psalmes; and they doe more then dream it, they do sing. 

But yet even from this holy, and religious sleep (which is a depart- 
ing from the allurements of the world, and a retiring to the onely 
contemplation of heaven, and heavenly things) Jacob may be con- 
ceived to have awaked, and we must awake; It is not enough to shut 
our selves in a cloister, in a Monastery, to sleep out the tentations of 
the world, but since the ladder is placed, the Church established, 
since God, and the Angels are awake in this businesse, in advancing 
the Church, we also must labour, in our severall vocations, and not 
content our selves with our own spirituall sleep; the peace of con- 

5 science in our selves; for we cannot have that long, if we doe not some 
good to others. When the storm had almost drown'd the ship, Christ 
was at his ease, in that storm, asleep upon a pillow. Now Christ was 
in no danger himself; All the water of Noahs flood, multiplyed over 
again by every drop, could not have drown'd him. All the swords of 
an Army could not have killed him, till the houre was come, when 
hee was pleased to lay down his soul. But though he were safe, yet 
they awaked him, and said, Master car'st thou not though we perish? 
So though a man may be in a good state, in a good peace of con- 
science, and sleep confidently in it, yet other mens necessities must 

3 awaken him, and though perchance he might passe more safely, if 
he might live a retired life, yet upon this ladder some Angels as- 
cended, some descended, but none stood still but God himself. Till 
we come to him, to sleep an eternall Sabbath in heaven, though this 
religious sleep of enjoying or retiring and contemplation of God, be 
a heavenly thing, yet we must awake even out of this sleep, and 
contribute our paines, to the building, or furnishing, or serving of 
God in his Church. 



Mar. 4.37 
[also 38] 

228 Sermon No. 10 

Quidille Out of a sleep (conceive it what sleep soever) Jacob awaked; and 

dixit then. Quid tile? what did he? Dixit, he spoke, he entred presently 

540 into an open profession o his thoughts, he smother'd nothing, he 

disguised nothing. God is light, and loves cleernesse; thunder, and 

wind, and tempests, and chariots, and roaring of Lyons, and falling 

of waters are the ordinary emblems of his messages, and his mes- 

[Luke sengers in the Scriptures. Christ who is Sapientia Dei, the wisdome 

11.49] God, is Verbum, Sermo Dei, the word of God, he is the wisdome, 

[Apoc. and the uttering of the wisdome of God, as Christ is express'd to be 

19.13] the word, so a Christians duty is to speak clearly, and professe his 

religion. With how much scorn and reproach Saint Cyprian fastens 

the name of Libellaticos upon them, who in time of persecution durst 

550 not say they were Christians, but under-hand compounded with the 

State, that they might live unquestioned, undiscovered, for though 

they kept their religion in their heart, yet Christ was defrauded of 

his honour. And such a reproach, and scorn belongs to them, who 

for fear of losing worldly preferments, and titles, and dignities, and 

rooms at great Tables, dare not say, of what religion they are. Beloved, 

it is not enough to awake out of an ill sleep of sinne, or of ignorance, 

or out of a good sleep, out of a retirednesse, and take some profession, 

if you winke, or hide your selves, when you are awake, you shall not 

see the Ladder, not discern Christ, nor the working of his Angels, 

560 that is, the Ministery of the Church, and the comforts therein, you 

shall not hear that Harmony of the quire of heaven, if you will bear 

no part in it; an inward acknowledgment of Christ is not enough, 

if you forbear to professe him, where your testimony might glorify 

Chrys. him. Si sufficeret fides cordis t non creasset tibi Deus os } If the heart 

were enough, God would never have made a mouth; And to that, we 

may adde, Si sufficeret os f non creasset manus, if the mouth were 

enough, God would never have made hands; for as the same Father 

says, Omni tuba clarior est per opera demonstratio, no voice more 

audible, none more credible, then when thy hands speak as well as 

570 thy heart or thy tongue; Thou are then perfectly awaked out of thy 

sleep, when thy words and works declare, and manifest it. 
Quid The next is, Quid dixit; he spake, but what said he? first, he 

assented to that light which was given him, The Lord is in this place. 
He resisted not this light, he went not about to blow it out, by ad- 

Sermon No. 10 229 

mitting reason, or disputation against it. He imputed It not to witch- 
craft, to illusion of the Devill; but Dominus est in loco isto, The Lord 
is in this place; O how many heavy sinnes, how many condemnations 
might we avoid, if wee would but take knowledge of this, Dominus 
in loco isto, That the Lord is present, and sees us now, and shall 

580 judge hereafter, all that we doe, or think. It keeps a man sometimes 
from corrupting, or soliciting a woman, to say, Pater, Maritus in loco, 
the Father, or the Husband is present; it keeps a man from an 
usurious contract to say, Lex in loco, the Law will take knowledge of 
it; it keeps a man from slandering or calumniating another, to say, 
Testis in loco, here is a witnesse by; but this is Catholica Medicina, 
and Omnimorbia, an universall medicine for all, to say, Dominus in 
loco, The Lord is in this place, and sees, and heares, and therefore I 
will say, and think, and do, as if I were now summon'd by the last 
Trumpet, to give an account of my thoughts, and words, and deeds 

590 to him. 

But the Lord was there and Jacob J^new it not. As he takes knowl- Nesdebam 
edge by the first light of Gods presence, so he acknowledges that he 
had none of this light, of himself, Ego nesdebam, Jacob a Patriarch 
and dearly beloved of God, knew not that God was so near him. How 
much lesse shall a sinfull man, that multiplies sinnes, like clouds 
between God and him, know, that God is near him? As Saint 
Augustine said, when hee came out of curiosity to hear Saint Ambrose 
preach at Milan , without any desire of profiting thereby, Appro- 
pinquavi, & nesciebam, I came neer God, but knew it not; So the 

600 customary and habituall sinners, may say, Elongavi, & nesdebam, I 
have eloyn'd my selfe, I have gone farther, and farther from my God, 
and was never sensible of it; It is a desperate ignorance, not to bee 
sensible of Gods absence; but to acknowledge with Jacob , that we 
cannot see light, but by that light, that we cannot know Gods presence 
but by his revealing of himself, is a religious, and a Christian humility. 
To know it by Reason, by Philosophy t is a dimme and a faint knowl- 
edge, but onely by the testimony of his own spirit, and his own 
revealing, we come to that confidence, Vere Domine, Surely the Lord Vert 
is in this place. 

610 Est apud malos f sed dissimulans, God is with the wicked, but he Bern, 
dissembles his beeing there, that is, conceals it; he will not be known 

230 Sermon No. 10 

of it; Et ibi f malorum dissimulatio quodammodo Veritas non e$t, 
when God winks at mens sinnes, when he dissembles, or disguises 
his knowledge we may almost say, says Saint Bernard, Veritas non 
est, Here is not direct dealing, here is not intire truth, his presence is 
scarce a true presence. And therefore as the same Father proceeds, 
Si dicere licet, if we may be bold to expresse it so, Apud impios est, 
sed in dissimulations, he is with the wicked, but yet he dissembles, 
he disguises his presence, he is there to no purpose, to no profit of 
630 theirs; but Est apud justos in veritate, with the righteous he is in 
truth, and in clearnesse. Est apud Angelas in felicitate, with the 
Angels and Saints in heaven, he is in an established happinesse; Est 
apud inferos in jeritate, he is in Hell in his fury, in an irrevocable, 
and undeterminable execution of his severity: God was surely, and 
truly with Jacob t and with all them, who are sensible of his ap- 
proaches, and of his gracious manifestation of himself. Vere non erat 
apud cos quibus dixit, quid vocatis me Dominum f & non facitis qme 
dixi vobis? God is not truly with them, whom he rebukes, saying; 
Why call ye me Lord, and do not my commandements? but ubi in 
630 ejus nomine Angeli simul & homines congregantur, When Angels 
and men, Priests and people, the Preacher and the congregation 
labour together upon this Ladder, study the advancing of his Church 
(as by the working of Gods gratious Spirit we doe at this time) Ibi 
vere est & ibi uere Dominus est t surely he is in this place, and surely 
he is Lord in this place, he possesses, he fills us all, he governs us all: 
and as, though we say to him, Our Father which art in heaven, yet we 
beleeve that he is within these walls, so though we say Adveniat 
regnum tuum } thy kingdome come, we beleeve that his kingdome is 
come, and is amongst us in grace now, as it shall be in glory hereafter. 
Timuit 6 4o When he was now throughly awake, when he was come to an open 
profession, when he acknowledged himselfe to stand in the sight of 
God, when he confessed his owne ignorance of Gods presence, and 
when after all he was come to a setled confidence, Vere Dominus, 
surely the Lord is here, yet it is added, Et timuit t and he was afraid. 
No man may thinke himselfe to bee come to that familiar acquaint- 
ance with God, as that it should take away that reverentiall feare 
which belongs to so high and supreme a Majesty. When the Angeli 
appeared to the wife of Manoah, foretelling Samsons birth, she says 

Sermon No. 10 231 

to her husband, the fashion of him was like the fashion of the Angell 

650 of God; what's that? Exceeding fearfull. When God appears to thy 
soule, even in mercy, in the forgivenes of thy sins, yet there belongs a 
fear even to this apprehension of mercy : Not a fearful! diffidence, not 
a distrust, but a fearfull consideration, of that height, and depth; what 
a high Majesty thou hast offended, what a desperate depth thou wast 
falling into, what a fearfull thing it had been, to have fallen into the [Heb. 
hands of the living God, and what an irrecoverable wretch thou hadst so-3 1 ] 
been, if God had not manifested himselfe, to have been in that place, 
with thee. And therefore though he have appeared unto thee in 
mercy, yet be afraid, lest he goe away againe; As Manoah prayed, and [Judges 

660 said, I beseech thee my Lord, let the Man of God, whom thou sentest, 13.8] 
come againe unto us, and teach us, what we shall doe with the child, 
when he is born, so when God hath once appeared to thy soul in 
mercy, pray him to come again, and tell thee what thou shouldest doe 
with that mercy, how thou shouldest husband those first degrees of 
grace and of comfort, to the farther benefit of thy soule, and the 
farther glory of his name, and be afraid that thy dead flyes may 
putrefie his ointment; those reliques of sinne, (though the body of 
sinne, be crucified in thee) which are left in thee, may overcome his 
graces: for upon those words, favor tenuit me & tremor, & omnia lob 4.14 

670 ossa mea perterrita sunt, feare came upon me, and trembling, which 

made all my bones to shake, Saint Gregory says well, Quid per ossa nisi Gregory 

fortia acta designantur, our good deeds, our strongest works and those 

which were done in the best strength of grace, are meant by our 

bones, and yet ossa perterrita our strongest works tremble at the 

presence and examination of God. And therefore to the like purpose 

(upon those words of the Psalme) the same Father says, Omnia ossa 

mea dicent, Domine quis similis tibi f all my bones say, Lord who is 

like unto thee? Carnes me& } verba non habent, (my fleshly parts, my 

carnall affections) Infirma mea funditus silent, my sinnes, or my 

680 infirmities dare not speak at all, not appear at all, Sed ossa mea, qua 
fortia credidi, sua consideration tremiscunt, my very bones shake, 
there is no degree, no state neither of innocence, nor of repentance, 
nor of faith, nor of sanctification, above that fear of God: and he is 
least acquainted with God, who thinks that he is so familiar, that he 
need not stand in feare of him. 

232 Sermon No. 10 

Et dixit But this fear hath no ill effect. It brings him to a second profession, 

Et dixit; and he spoke againe. He waked, and then he spoke, as soon 

as he came out of Ignorance; He was afraid, and then he spoke againe 

that he might have an increase of grace. The earth stands still: and 

Bern. ^ earthly Men may be content to doe so: but he whose conversation is 

in heaven, is as the heavens are in contlnuall progresse. For Inter 

profectum, & defection, medium in hac vita non datur. A Christian 

Is always in a proficiency, or deficiency : If he goe not forward, he goes 

backward. Nemo dicat, satis est, sic manere volo; Let no man say, I 

have done enough, I have made my profession already, I have been 

catechiz'd, I have been thought fit to receive the Communion, sufficit 

mihi esse sicut heri & nudiustertius ; though he be In the way, In the 

Church, yet he sleeps In the way, he is got no farther in the way, then 

Idem his godfathers carried him in their armes, to engraffe him in the 

700 Church by Baptisme: for this man, says he, In via residet, in scala 

subsistit, quod nemo angelorum jecit, he stands still upon the ladder, 

Luke 2.52 and so did none of the Angels. Christ himself, increased in wisdome, 

and in stature, and in favour with God, and Man; so must a Christian 

also labour to grow and to encrease, by speaking and speaking again, 

by asking more, and more questions, and by farther, and farther 

Informing his understanding, and enlightening his faith; pertransiit 

A g benejaciendo, 6* sanamt omnes f says Saint Peter of Christ; He went 

about doing good, and healing all that were oppressed of the Devill; 

Psal. 19. [5] and It was prophesied of him, Exultavit ut Gigas ad currendam viam, 

710 He went forth as a Gyant, to run a race; If it be Christs pace, it must 

be a Christians pace too. Currentem non apprehendit f nisi qui & 

Bern. pariter currit; There is no overtaking of him that runnes, without 

running too. Quid prodest Christum sequi, si non consequamur? and 

to what purpose do we follow Christ, if not to overtake him, and lay 

[i Cor. 9.24] hold upon him? Sic currite, ut comprehendatis, fige Christiane 

cursus & profectUs metam ubi Christus suum; runne so as ye may 

obtain; and if thou beest a Christian, propose the same end of thy 

[Phil. 2.8] course, as Christ did; foetus est obediens usque ad mortem; and the 

end of his course was, to be obedient unto death. 
720 Speak then, and talke continually of the name, and the goodnesse 
of God; speak again, and again; It is no tautology, no babling, to 
speak, and Iterate his prayses; Who accuses Saint Paul for repeating 

Sermon No. 10 233 

the sweet name of Jesus so very many times in his Epistles? Who 
accuses David for repeating the same phrase, the same sentence [for 
his mercy endureth for ever] so many times, as he doth in his Psalms? 
nay, the one hundred and nineteenth Psalm is scarce any thing else, 
then an often repetition of the same thing. Thou spo\est assoon as 
thou wast awa\e, assoon as thou wast born, thou sparest in Baptism. 
So proceed to the farther knowledge of Religion, and the mysteries 

730 of Gods service in his house; and conceive a fearfull reverence of them 
in their institution, and speak again, enquire what they mean, what 
they signify, what they exhibit to thee. Conceive a reverence of them, 
first, out of the authority that hath instituted them, and then speak, 
and inform thy self of them. God spent a whole week in speaking for 
thy good; Dixit Deus f God spa\e that there might be light, Dixit [Gen. 1.3, 6] 
Dffus, God spake that there might be a firmament; for immediately 
upon Gods speaking, the work follow'd: Dixit & factum, he spake 
the word, and the world was created. As God did, a godly man shall 
do; If he delight to talk of God, to mention often upon all occasions, 

740 the greatnesse, and goodnesse of God, to prefer that discourse, before 
obscene, and scurrile, and licentious, and profane, and defamatory, 
and ridiculous, and frivolous talke; If he delight in professing God 
with his tongue, out of the abundance of his heart, his works shall 
follow his words, he will do as he says. If God had given over, when 
he had spake of Light, and a Firmament, and Earth, and Sea, and 
had not continued speaking till the last day, when he made thee, what 
hadst thou got by all that? what hadst thou been at all for all that? 
If thou canst speak when thou awakest, when thou beginnest to have 
an apprehension of Gods presence, in a remorse, if then, that presence, 

750 and Majesty of God, make thee afraid, with the horrour and great- 
nesse of thy sinnes, if thou canst not speak again then, not goe 
forward with thy repentance, thy former speech is forgotten by God, 
and unprofitable to thee. Jacob at first speaking confessed God to be 
in that place; but so he might be every where; but he conceived a 
reverentiall fear at his presence; and then he came to speak the second 
time, to professe, that that was none other but the house of God f and 
the gate of heaven; that there was an entrance for him in particular, 
a fit place for him to testifie and exercise his Devotion; he came to see, 
what it was fit for him to doe, towards the advancing of Gods house. 

234 Sermon No. 10 

Domus ?6 Now whensoever a man Is proceeded so far with Jacob, first to 
sleep, to be at peace with God, and then to wake, to doe something 
for the good of others, and then to speak, to make profession, to 
publish his sense of Gods presence, and then to attribute all this onely 
to the Light of God himself, by which light he grows from faith to 
faith, and from grace to grace, whosoever is in this disposition, he 
may say in all places, and in all his actions, This is none other but the 
house of God, and this is the gate of heaven. He shall see heaven open, 
and dwell with him, in all his undertakings: and particularly, and 
principally in his expressing of a care, and respect, both to Christs 

770 Mysticall, and to his materiall body; both to the sustentation of the 

poor, and to the building up of Gods house. In both which kinds of 

rp 1 Piety, and Devotion, (non nobis Domine, non nobis, sed nomini tuo 

1 da gloriam;Not unto us Lord, not unto us, but unto thy Name be 

given the glory;) As to the confusion of those shamelesse slanderers, 

who place their salvation in works, and accuse us to avert men from 

good works, there have been in this Kingdome, since the blessed 

reformation of Religion, more publick charitable works performed, 

more Hospitals and Colleges erected, and endowed in threescore, then 

in some hundreds of years, of superstition before, so may God be 

780 pleased to adde one example more amongst us, that here in this place, 
we may have some occasion to say, of a house erected, and dedicated 
to his service, This is none other but the house of God, and this is the 
gate of heaven: and may he vouchsafe to accept at our hands, in our 
intention, and in our endevour to consummate that purpose of ours, 
that thanksgiving, that acclamation which he received from his Royall 
servant Salomon, at the Consecration of his great Temple, when he 
said, Is it true indeed, that God will dwell on the earth? Behold, the 
heavens, and the heaven of heavens are not able to contain thee, how 
much more unable shall this house bee, that we intend to build? But 

790 have thou respect unto the prayer of thy servant, and to his supplica- 
tion, Lord, my God, to hear the cry and the prayer that thy servant 
shall make before thee that day; That thine eye may bee open towards 
that house night and day, that thou mayst heare the supplications of 
thy servants, and of thy people, which shall pray in that place, and 
that thou mayst hear them in the place of thy habitation even in 
heaven, and when thou hearest, mayst have mercy. Amen. 



^4 Sermon of Valediction at my going into 
Germany 3 at Lin coins- Inn e, April 18. l6lC). 


WEE may consider two great virtues, one for the society of 
this life, Thankfulness, and the other for attaining the 
next life, Repentance; as the two pretious Mettles, Silver 
and Gold: O Silver (of the virtue of thankfulness) there are whole 
Mines, books written by Philosophers, and a man may grow rich in 
that mettle, in that virtue, by digging in that Mine, in the Precepts 
of moral men; of this Gold (this virtue of Repentance) there is no 
Mine in the Earth; in the books of Philosophers, no doctrine of Re- 
pentance; this Gold is for the most part in the washes; this Repent- 
10 ance in matters of tribulation; but God directs thee to it in this Text, 
before thou come to those waters of Tribulation, remember now thy 
Creator before those evill dayes come, and then thou wilt repent 
the not remembring him till now. Here then the holy-Ghost takes the Dlmsio 
neerest way to bring a man to God, by awaking his memory; for, 
for the understanding, that requires long and cleer instruction; and 
the will requires an instructed understanding before, and is in it 
self the blindest and boldest faculty; but if the memory doe but fasten 
upon any of those things which God hath done for us, it is the neerest 
way to him. Remember therefore, and remember now, though the 
20 Memory be placed in the hinderrnost part of the brain, defer not thou 
thy remembring to the hindermost part of thy life, but doe that now 
in die, in the day, whiPst thou hast light, now in diebus, in the days, 
whilst God presents thee many lights, many means; and in diebus 
juventutis, in the days of thy youth, of strength, whilst thou art able 



Sermon No. u 

Gen. 3.i 

say 49.15 

to doe that which thou purposes! to thy self; And as the word imports, 
Bechurotheica, in diebus Electionum tuarum, in the dayes of thy 
choice, whilst thou art able to make thy choyce, whilst the Grace of 
God shines so brightly upon thee, as that thou maist choose the way, 
and so powerfully upon thee, as that thou maist walke in that way. 

30 Now, in this day, and in these dayes Remember first the Creator, That 
all these things which thou laborest for, and delightest in, were 
created, made of nothing; and therfore thy memory looks not far 
enough back, if it stick only upon the Creature, and reach not to the 
Creator, Remember the Creator, and remember thy Creator; and in 
that, first that he made thee, and then what he made thee; He made 
thee of nothing, but of that nothing he hath made thee such a thing 
as cannot return to nothing, but must remain for ever; whether 
happy or miserable, that depends upon thy Remembring thy Creator 
now in the dayes of thy youth. 

40 First remember; which word is often used in the Scripture for con- 
sidering and taking care: for, God remembred Noah and every beast 
\vith him in the Ark; as the word which is contrary to that, forgetting, 
is also for the affection contrary to it, it is neglecting, Can a woman 
forget her child, and not have compassion on the son of her womb? 
But here we take not remembring so largly, but restrain it to the 
exercise of that one faculty, the memory; for it is Stomachus animce. 
The memory, sayes St. Bernard, is the stomach of the soul, it receives 
and digests, and turns into good blood, all the benefits formerly 
exhibited to us in particular, and exhibited to the whole Church of 

50 God : present that which belongs to the understanding, to that faculty, 
and the understanding is not presently setled in it; present any of the 
prophecies made in the captivity, and a Jews understanding takes 
them for deliverances from Babylon, and a Christians understanding 
takes them for deliverances from sin and death, by the Messias Christ 
Jesus; present any of the prophecies of the Revelation concerning 
Antichrist, and a Papist will understand it of a single, and momen- 
tane, and transitory man, that must last but three yeer and a half; 
and a Protestant may understand it of a succession of men, that have 
lasted so 1000. yeers already: present but the name of Bishop or of 

60 elder, out of the Acts of the Apostlefs], or their Epistles, and other 
men will take it for a name of equality, and parity, and we for a name 

Sermon No. n 237 

and office of distinction in the Hierarchy of Gods Church. Thus it is 
in the understanding that's often perplexed; consider the other 
faculty, the will of man, by those bitternesses which have passed be- 
tween the Jesuits and the Dominicans, (amongst other things belong- 
ing to the will) whether the same proportion of grace, offered to men 
alike disposed, must necessarily work alike upon both their wills? 
And amongst persons neerer to us, whether that proportion of grace, 
which doth convert a man, might not have been resisted by pervers- 

70 ness of his will? By all these difficulties we may see, how untractable, 
and untameable a faculty the wil of man is. But come not with matter 
of law, but matter of fact, Let God makf his wonderful wor\$ to be ^ sa ^ m -4 
had in remembrance: present the history of Gods protection of his 
children, from the beginning, in the ark, in both captivities, in in- 
finite dangers; present this to the memory, and howsoever the under- 
standing be beclouded, or the will perverted, yet both Jew and 
Christian, Papist and Protestant, Puritan and Protestant, are affected 
with a thankfull acknowledgment of his former mercies and benefits, 
this issue of that faculty of their memory is alike in them all: And 

80 therefore God in giving the law, works upon no other faculty but 
this, / am the Lord thy God which brought thee out of the land of Exod.20.[2] 
Egypt; He only presents to their memory what he had done for them. 
And so in delivering the Gospel in one principal seal thereof, the 
sacrament of his body, he recommended it only to their memory, Do I 1 ^ or * 
this in remembrance of me. This is the faculty that God desires to 11.24] 
work upon; And therefore if thine understanding cannot reconcile 
differences in all Churches, if thy will cannot submit it self to the 
ordinances of thine own Church, go to thine own memory; for as 
St. Bernard calls that the stomach of the soul, we may be bold to call 

90 it the Gallery of the soul, hang'd with so many, and so lively pictures 
of the goodness and mercies of thy God to thee, as that every one of 
them shall be a catachism to thee, to instruct thee in all thy duties to 
him for those mercies: And as a well made, and well plac'd picture, 
looks alwayes upon him that looks upon it; so shall thy God look 
upon thee, whose memory is thus contemplating him, and shine upon 
thine understanding, and rectifie thy will too. If thy memory cannot 
comprehend his mercy at large shewed to his whole Church, (as it is 
almost an incomprehensible thing, that in so few yeers he made us of 

238 Sermon No. n 

the Reformation, equall even in number to our adversaries of the 

100 Roman Church,) If thy memory have not held that picture of our 
general deliverance from the Navy; (if that mercy be written in the 
water and in the sands, where it was performed, and not in thy heart) 
if thou remember not our deliverance from that artificiall Hell, the 
Vault, (in which, though his instruments failed of their plot, they did 
not blow us up; yet the Devil goes forward with his plot, if ever he 
can blow out; if he can get that deliverance to be forgotten.) If these 
be too large pictures for thy gallery, for thy memory, yet every man 
hath a pocket picture about him, a rnanuall, a bosome book, and if he 
will turn over but one leaf, and remember what God hath done for 

110 him even since yesterday, he shall find even by that little branch a 
navigable river, to sail into that great and endless Sea of Gods mercies 
towards him, from the beginning of his being. 

Nunc Do but remember, but remember now: Of his own wil begat he us 

[am. i.i 8 with the word of truth, that we should be as the first fruits of his 
creatures: That as we consecrate all his creatures to him, in a sober, 
and religious use of them, so as the first fruits of all, we should 
principally consecrate our selves to his service betimes. Now there 
were three payments of first fruits appointed by God to the Jews: 
The first was, Primitus Spicarum, of their Ears of Corn, and this was 

120 early about Easter; The second was Primitue panum, of Loaves of 
Bread, after their corn was converted to that use; and this, though 
it were not so soon, yet it was early too, about Whitsontide; The third 
was Primitive frugum, of all their Fruits and Revenues; but this was 
very late in Autumn, at the fall of the leaf, in the end of the yeer. 
The two first of these, which were offered early, were offered partly 
to God, and partly to Man, to the Priest; but in the last, which came 
late, God had no part: He had his part in the corn, and in the loaves, 
but none in the latter fruits. Offer thy self to God; first, as Primitias 
spicanim, {whether thou glean in the world, or bind up whole 

130 sheaves, whether thy increase be by little and little, or apace;) And 
offer thy self, as primitias panum, (when thou hast kneaded up 
riches, and honor, and favour in a setled and established fortune) 
offer at thy Easter, whensoever thou hast any resurrection, any sense 
of raising thy soul from the shadow of death; offer at thy Pentecost, 
when the holy Ghost visits thee, and descends upon thee in a fiery 

Sermon No. n 


1 60 

tongue, and melts thy bowels by the power of his word; for if thou 

defer thy offering til thy fal, til thy winter, til thy death, howsoever 

they may be thy first fruits, because they be the first that ever thou 

gavest, yet they are such, as are not acceptable to God; God hath no 

portion in them, if they be not offered til then; offer thy self now; 

for that's an easie request; yea offer to thy self now, that's more easie; 

Viximus mundo; vivamus reliquum nobis ipsis; Thus long we have Basil 

served the world; let us serve our selves the rest of our time, that is, 

the best part of our selves, our souls. Expectas ut febris te uocet ad Idem 

posnitentiam? Hadst thou rather a sickness should bring thee to God, 

than a sermon? hadst thou rather be beholden to a Physitian for thy 

salvation, than to a Preacher? thy business is to remember; stay not for 

thy last sickness, which may be a Lethargy in which thou mayest 

forget thine own name, and his that gave thee the name of a Christian, 

Christ Jesus himself: thy business is to remember, and thy time is 

now; stay not till that Angel come which shall say and swear, that Ape. 10.6 

time shall be no more. 

Remember then, and remember now; In Die, in the day; The Lord / Die 
will hear us In die qua invocaverimus, in the day that we shall call Ps. 19.10 
upon him; and in qitacunque die, in what day soever we call, and in [Vulg.num- 
quacunque die velociter exaudiet, as soon as we call in any day. But bering] 
all this is Opus diei t a work for the day; for in the night, in our last Ps- 138-3 
night, those thoughts that fall upon us, they are rather dreams, then Ps. 102.2 
true remembrings; we do rather dream that we repent, then repent 
indeed, upon our death-bed. To him that travails by night a bush 
seems a tree, and a tree seems a man, and a man a spirit; nothing hath 
the true shape to him; to him that repents by night, on his death-bed, 
neither his own sins, nor the mercies of God have their true propor- 
tion. Fool, saies Christ, this night they wiU fetch away thy soul; but 
he neither tels him, who they be that shall fetch it, nor whether they 
shall carry it; he hath no light but lightnings; a sodain flash of 
horror first, and then he goes into fire without light. Numquid Deus Chrysosto. 
nobis ignem paravit? non, sed Diabolo, et Angelis: did God ordain 
hell fire for us? no, but for the Devil, and his Angels. And yet we that 
are vessels so broken, as that there is not a sheard left, to fetch water Esa. 30. [14] 
at the pit, that is, no means in our selves, to derive one drop of Christs 
blood upon us, nor to wring out one tear of true repentance from us, 


Sermon No. n 

have plung'd our selves Into this everlasting, and this dark fire, which 
was not prepared for us: A wretched covetousness, to be intruders 
upon the Devil; a wretched ambition, to be usurpers upon damnation. 
God did not make the fire for us; but much less did he make us for 
that fire; that is, make us to damn us. But now the Judgment is 
[Mat. 25.41] given, he makdicti, go ye accursed; but yet this is the way of Gods 
justice, and his proceeding, that his Judgments are not alwaies exe- 

180 cuted, though they be given. The Judgments and Sentences of Medes 
and Persians are irrevocable, but the Judgments and Sentences of 
God, if they be given, if they be published, they are not executed. The 
Ninevites had perished, if the sentence of their destruction had not 
been given; and the sentence preserv'd them; so even in this cloud of 
Ite makdicti, go ye accursed, we may see the day break, and discern 
beams of saving light, even in this Judgment of eternal darkness; if 
the contemplation of his Judgment brings us to' remember him in 
that day, in the light and apprehension of his anger and correction. 
In Diebus For this circumstance is enlarged; it is not in die, but in diebus, not 

190 in one, but in many dayes; for God affords us many dayes, many 

lights to see and remember him by. This remembrance of God is our 

regeneration, by which we are new creatures; and therefore we may 

consider as many dayes in it, as in the first creation. The first day was 

the making of light; and our first day is the knowledg of him, who 

[John 8.12; saies of himself, ego sum lux mundi, I am the light of the world, and 

9.5] of whom St. John testifies, Erat lux vera, he was the true light, that 

Joh. i. [9] lighteth every man into the world. This is then our first day the true 

profession of Christ Jesus. God made light first, that the other creatures 

Ambro. might be seen; Frustra essent si non viderentur, It had been to no 

200 purpose to have made creatures, if there had been no light to manifest 
them. Our first day is the light and love of the Gospel; for the noblest 
creatures of Princes, (that is, the noblest actions of Princes, war, and 
peace, and treaties) frustra sunt, they are good for nothing, they are 
nothing, if they be not shew'd and tried by this light, by the love and 
preservation of the Gospel of Christ Jesus: God made light first, that 
his other works might appear, and he made light first, that himself 
(for our example) might do all his other works in the light: that we 
also, as we had that light shed upon us in our baptism, so we might 
make all our future actions justifiable by that light, and not Erubes- 

Sermon No. n 241 

210 cere Evangelium, not be ashamed of being too jealous In this profes- 
sion of his truth. Then God saw that the light was good; the seeing 
implies a consideration; that so a religion be not accepted blindly, 
nor implicitly; and the seeing it to be good implies an election of that 
religion, which is simply good in it self, and not good by reason of 
advantage, or convenlency, or other collateral and by-respects. And 
when God had seen the light, and seen that it was good, then he 
severed light from darkness; and he severed them, non tanquam duo 
positiva, not as two essential, and positive, and equal things; not so, 
as that a brighter and a darker religion, (a good and a bad) should 

220 both have a beeing together, but tanquam positivum et primitivum, 
light and darkness are primitive, and positive, and figure this rather, 
that a true religion should be established, and continue, and dark- 
ness utterly removed; and then, and not till then, (till this was done, 
light severed from darkness) there was a day; And since God hath 
given us this day, the brightness of his Gospel, that this light is first 
presented, that is, all great actions begun with this consideration of 
the Gospel; since all other things are made by this light, that is, all 
have relation to the continuance of the Gospel, since God hath given 
us such a head, as is sharp-sighted in seeing the several lights, wise In 

230 discerning the true light, powerful in resisting forraign darkness; 

since God hath given us this day, qui non humiliabit animam suam Levit. 
in die hac, as Moses speaks of the dayes of Gods institution, he that 2 3-[ 2 9l 
will not remember God now in this day, is Impious to him, and un- 
thankful to that great instrument of his, by whom this day spring 
from on high hath visited us. 

To make shorter dayes of the rest, (for we must pass through all 
the six dayes in a few minuts) God In the second day made the 
firmament to divide between the waters above, and the waters below; 
and this firmament in us, Is terminus cognoscibilium, the limits of 

340 those things which God hath given man means and faculties to con- 
ceive, and understand: he hath limited our eyes with a firmament 
beset with stars, our eyes can see no farther: he hath limited our 
understanding in matters of religion with a starry firmament too; that 
i% with the knowledg of those things, quts ubique, qute semper, which 
those stars which he hath kindled in his Church, the Fathers and 
Doctors, have ever from the beginning proposed as things necessary 

242 Sermon No. n 

to be explicitely believ'd, for the salvation of our souls; for the eternal 
decrees of God, and his unreveal'd mysteries, and the inextricable 
perplexities of the School, they are waters above the firmament: here 
[i Cor. 3.6] =50 p au i pl an ts 3 and here Apollo waters; here God raises up men to con- 
vey to us the dew of his grace, by waters under the firmament; by 
visible sacraments, and by the word so preach'd, and so interpreted, 
as it hath been constantly, and unanimously from the beginning of 
the Church. And therefore this second day is perfited in the third, 
in the congregentur aquce, let the waters be gathered together; God 
hath gathered all the waters, all the waters of life in one place; that is, 
all the doctrine necessary for the life to come, into his Church: And 
then producet Una, here in this world are produced to us all herbs 
and fruits, all that is necessary for the soul to feed upon. And in this 

260 third daies work God repeats here that testimony, vidit quod bonum, 
he saw that it was good; good, that here should be a gathering of 
waters in one place, that is, no doctrine receiv'd that had not been 
taught in the Church; and vidit quod bonum, he saw it was good, 
that all herbs and trees should be produced that bore seed; all doc- 
trines that were to be proseminated and propagated, and to be con- 
tinued to the end, should be taught in the Church: but for doctrines 
which were but to vent the passion of vehement men, or to serve the 
turns of great men for a time, which were not seminal doctrines, 
doctrines that bore seed, and were to last from the beginning to the 

270 end; for these interlineary doctrines, and marginal, which were no 
part of the first text, here's no testimony that God sees that they are 
good. And, In diebus istis, if in these two daies, the day when God 
makes thee a firmament, shewes thee what thou art, to limit thine 
understanding and thy faith upon, and the day where God makes 
thee a sea, a collection of the waters, (showes thee where these neces- 
sary things must be taught in the Church) if in those daies thou wilt 
not remember thy Creator, it is an irrecoverable Lethargy. 

In the fourth daies work, let the making of the Sun to rule the day 
be the testimony of Gods love to thee, in the sunshine of temporal 

280 prosperity, and the making of the Moon to shine by night, be the 

refreshing of his comfortable promises in the darkness of adversity; 

Amos [8.9] aiQ^ then remember that he can make thy sun to set at noon, he can 

blow out thy taper of prosperity when it burns brightest, and he can 

Sermon No. u 243 

turn the Moon Into blood, he can make all the promises of the Gospel, Act 2.20 

which should comfort thee in adversity, turn into despair and obdura- 

tion. Let the fift daies work, which was the creation Omnium 

reptibilium, and omnium volatilium, of all creeping things, and of all 

flying things, produc'd out of water, signifie and denote to thee, either 

thy humble devotion, in which thou saist of thy self to God, vermis [Psal.22.6] 

290 ego et non homo, I am a worm and no man; or let it be the raising 

of thy soul in that, pennas columbce dedisti, that God hath given thee [Psal. 55.6] 

the wings of a dove to fly to the wilderness, in a retiring from, or a 

resisting of tentations of this world; remember still that God can 

suffer even thy humility to stray, and degenerate into an uncomly 

dejection and stupidity, and senselesness of the true dignity and true 

liberty of a Christian: and he can suffer this retiring thy self from 

the world, to degenerate into a contempt and despising of others, 

and an overvaluing of thine own perfections. Let the last day in 

which both man and beasts were made out of the earth, but yet a 

3 oo livJQg sou} breath'd into man, remember thee that this earth which 
treads upon thee, must return to that earth which thou treadst upon ; 
thy body, that loads thee, and oppresses thee to the grave, and thy 
spirit to him that gave it. And when the Sabbath day hath also re- 
membered thee, that God hath given thee a temporal Sabbath, plac'd 
thee in a land of peace, and an ecclesiastical Sabbath, plac'd in a 
Church of peace, perfect all in a spirituall Sabbath, a conscience of 
peace, by remembring now thy Creator, at least in one of these daies 
of the week of thy regeneration, either as thou hast light created in 
thee, in the first day, that is, thy knowledg of Christ; or as thou hast 

310 a firmament created in thee the second day, that is, thy knowledg 
what to seek concerning Christ, things appertaining to faith and salva- 
tion; or as thou hast a sea created in thee the third day, that is, a 
Church where all the knowledg is reserved and presented to thee; or 
as thou hast a sun and moon in the fourth day, thankfulness in pros- 
perity, comfort in adversity, or as thou hast reptikm humilitatcm, or 
volatilem fiduciam, a humiliation in thy self, or an exaltation in Christ 
in thy fift day, or as thou hast a contemplation of thy mortality and 
immortality in the sixth day, or a desire of a spiritual Sabbath in the 
seaventh, In those daies remember thou thy Creator. 

320 Now all these daies are contracted into less room in this text, In 


Ps. 25.7 
[Job] 29.4 

[Tobit] 1.4 

Ttiren. 3.27 

Esa. 47.6 




244 Sermon No. n 

diebus Bechurotheica, Is either, in the daics of thy youth, or dec- 
tionum tuarum, in the dales of thy hearts desire, when thou enjoyest 
all that thou couldest wish. First, therefore if thou wouldest be heard 
In Dai/ids prayer; Delicta juventutis; O Lord remember not the sins 
of my youth; remember to come to this prayer, In diebus juventutis, 
In the dayes of thy youth. Job remembers with much sorrow, how he 
was in the dayes of his youth, when Gods providence was upon his 
Tabernacle: and it is a late, but a sad consideration, to remember 
with what tenderness of conscience, what scruples, what remorces we 

330 entred into sins In our youth, how much we were afraid of all degrees 
and circumstances of sin for a little while, and how indifferent things 
they are grown to us, and how obdurate we are grown in them now. 
This was Jobs sorrow, and this was Tobias comfort, when I was but 
young, all rny Tribes fell away; but I alone went after to Jerusalem. 
Though he lacked the counsail, and the example of his Elders, yet he 
served God; for it is good for a man, that he bear his yoke in his 
youth: For even when God had delivered over his people purposely 
to be afflicted, yet himself complains in their behalf, That the perse- 
cutor laid the very heaviest yo\e upon the ancient: It is a lamentable 

340 thing to fall under a necessity of suffering in our age. Lahore fracta 
instrumenta, ad Deum duds, quorum nullus usus? wouldest thou 
consecrate a Chalice to God that is broken? no man would present a 
lame horse, a disordered clock, a torn book to the King* Cora 
jumentum, thy body is thy beast; and wilt thou present that to God, 
when It Is lam'd and tir'd with excesse of wantonness? when thy 
clock, (the whole course of thy time) is disordered with passions, 
and perturbations; when thy book (the history of thy life,) is torn, 
1000. sins of thine own torn out of thy memory, wilt thou then present 
thy self thus defac'd and mangled to almighty God? Temperantia 

350 non est temperantia in senectute f sed impotentia incontinentite, chas- 
tity is not chastity in an old man, but a disability to be unchast; and 
therefore thou dost not give God that which thou pretendest to give, 
for thou hast no chastity to give him. Senex bis puer, but it is not bis 
juvenis; an old man comes to the infirmities of childhood again; but 
he comes not to the strength of youth again. 

Do this then In diebus juventutis, in thy best strength, and when 
thy natural faculties are best able to concur with grace; but do it 

Sermon No. n 245 

In diebus electionum, in the dayes when thou hast thy hearts desire; 
for if thou have worn out this word, in one sense, that it be too late 

360 now, to remember him in the dayes of youth, (that's spent forget- 
fully) yet as long as thou art able to make a new choise, to chuse a 
new sin, that when thy heats of youth are not overcome, but burnt 
out, then thy middle age chooses ambition, and thy old age chooses 
covetousness; as long as thou art able to make thy choice thou art 
able to make a better than this; God testifies that power, that he hath 
given thee; I call heaven and earth to record this day f that I have set Dent. 30.19 
before you life and death; choose life: If this choice like you not, // Jos. 24.15 
it seem evil unto you to serve the Lord, saith Josuah then, choose ye 
this day whom ye will serve. Here's the election day; bring that which 

370 y e W0 uld have, into comparison with that which ye should have; that 
is, all that this world keeps from you, with that which God offers to 
you; and what will ye choose to prefer before him? for honor, and 
favor, and health, and riches, perchance you cannot have them though 
you choose them; but can you have more of them than they have had, 
to whom tho-se very things have been occasions of ruin ? The Market is 
open till the bell ring; till thy last bell ring the Church is open, grace 
is to be had there : but trust not upon that rule, that men buy cheapest 
at the end of the market, that heaven may be had for a breath at last, 
when they that hear it cannot tel whether it be a sigh or a gasp, a 

380 re ljgi ous breathing and anhelation after the next life, or natural 
breathing out, and exhalation of this; but find a spiritual good hus- 
bandry in that other rule, that the prime of the market is to be had at 
first: for howsoever, in thine age, there may be by Gods strong work- 
ing, Dies juventutis, A day of youth, in making thee then a new 
creature; (for as God is antiquissimus dierum, so in his school no man [Dan. 7.9, 
is super-annated,) yet when age hath made a man impotent to sin, 13, 22] 
this is not "Dies electionum, it is not a day of choice; but remember 
God now, when thou hast a choice, that is, a power to advance thy 
self, or to oppress others by evil means; now in die electionum, in 

390 those thy happy and sun-shine dayes, remember him. 

This is then the faculty that is excited, the memory; and this is the Creatorem 
time, now, now whilest ye have power of election: The object is, 
the Creator, Remember the Creator: First, because the memory can 
go no farther then the creation; and therefore we have no means to 

246 Sermon No. u 

conceive, or apprehend any thing o God before that. When men 
therefore speak of decrees of reprobation, decrees of condemnation, 
before decrees of creation; this is beyond the counsail of the holy 
Ghost here, Memento erections, Remember the Creator, for this is to 
remember God a condemner before he was a creator: This is to put 

400 a preface to Moses his Genesis, not to be content with his in principio, 
to know that in the beginning God created heaven and earth, but we 
must remember what he did ante principium, before any such begin- 
ning was. Moses his in principio, that beginning, the creation we can 
remember; but St. Johns in principio, that beginning, eternity, we 
cannot; we can remember Gods fiat in Moses, but not Gods erat in St. 
John: what God hath done for us, is the object of our memory, not 
what he did before we were: and thou hast a good and perfect 
memory, if it remember all that the holy Ghost proposes in the Bible; 
and it determines in the memento Creatoris: There begins the Bible, 

410 and there begins the Creed, / believe in God the Father, ma\er of 

Jo. 7.39 Heaven and Earth; for when it is said, The holy Ghost was not given, 

because Jesus was not glorified, it is not truly Non erat datus, but 

non erat; for, non erat nobis antequam operaretur; It is not said there, 

the holy Ghost was not given, but it is the holy Ghost was not: for 

he is not, that is, he hath no being to us ward, till he works in us, 

which was first in the creation: Remember the Creator then, because 

thou canst remember nothing backward beyond him, and remember 

him so too, that thou maist stick upon nothing on this side of him, 

Ro. 8 ult. That so neither height, nor depth, nor any other creature may separate 

420 thee -from God; not only not separate thee finally, but not separate so, 
as to stop upon the creature, but to make the best of them, thy way to 
the Creator; We see ships in the river; but all their use is gone, if 
they go not to sea; we see men fraighted with honor, and riches, but 
all their use is gone, if their respect be not upon the honor and glory 
i Pet. 4 ult. of the Creator; and therefore sayes the Apostle, Let them that suffer, 
commit their souls to God, as to a faithful Creator; that is, He made 
them, and therefore will have care of them. This is the true con- 
tracting, and the true extending of the memory, to Remember the 
Creator, and stay there, because there is no prospect farther, and to 

430 Remember the Creator, and get thither, because there is no safe foot- 
ing upon the creature, til we come so far. 

Sermon No. n 


Remember then the Creator, and remember thy Creator, for, Quis 
magis fidelis Deo? who is so faithful a Counsaiior as God? Quis 
prudentior Sapiente? who can be wiser than wisdome? Quis utilior 
bono? or better than goodness? Quis conjunction Creator e? or neerer 
then our Maker ? and therefore remember him. What purposes soever 
thy parents or thy Prince have to make thee great, how had all those 
purposes been frustrated, and evacuated if God had not made thee 
before? this very being is thy greatest degree; as in Arithmatick how 

440 great a number soever a man expresse in many figures, yet when we 
come to number all, the very first figure is the greatest and most of 
all; so what degrees or tides soever a man have in this world, the 
greatest and the foundation of all, is, that he had a being by creation: 
For the distance from nothing to a little, is ten thousand times more, 
than from it to the highest degree in this life: and therefore remember 
thy Creator, as by being so, he hath done more for thee than all 
the world besides; and remember him also, with this consideration, 
that whatsoever thou art now, yet once thou wast nothing. 
He created thee, ex nihilo, he gave thee a being, there's matter of 

450 exaltation, and yet all this from nothing; thou wast worse then a 
worm, there's matter of humiliation; but he did not create thee ad 
nihilum, to return to nothing again, and there's matter for thy con- 
sideration, and study, how to make thine immortality profitable unto 
thee; for it is a deadly immortality, if thy immortality must serve thee 
for nothing but to hold thee in immortal torment. To end all, that 
being which we have from God shall not return to nothing, nor the 
being which we have from men neither. As St. Bernard sayes of the 
Image of God in mans soul, uri potest in ge henna, non exuri, That 
soul that descends to hell, carries the Image [of] God in the faculties 

460 of that soul thither, but there that Image can never be burnt out, so 
those Images and those impressions, which we have received from 
men, from nature, from the world, the image of a Lord, the image of 
a Counsaiior, the image of a Bishop, shall all burn in Hell, and never 
burn out; not only these men, but these offices are not to return to 
nothing; but as their being from God, so their being from man, shal 
have an everlasting being, to the aggravating of their condemnation. 
And therefore remember thy Creator, who, as he is so, by making thee 
of nothing, so he will ever be so, by holding thee to his glory, though 



Ex nihilo 


248 Sermon No. n 

to thy confusion , from returning to nothing; for the Court of Heaven 

470 is not like other Courts, that after a surfet of pleasure or greatness, a 
man may retire; after a surfet of sin there's no such retiring, as a dis- 
solving of the soul into nothing; but God is from the beginning the 
Creator, he gave all things their being, and he is still thy Creator, thou 
shalt evermore have that being, to be capable of his Judgments. 

Now to make up a circle, by returning to our first word, remember: 
As we remember God, so for his sake, let us remember one another. 
In my long absence, and far distance from hence, remember me, as 
I shall do you in the ears of that God, to whom the farthest East, and 
the farthest West are but as the right and left ear in one of us; we hear 

480 with both at once, and he hears in both at once; remember me, not 
my abilities; for when I consider my Apostleship that I was sent to 
Cor, 15.9 you, I am in St. Pauls quorum, quorum ego sum minimus, the least 
of them that have been sent; and when I consider my infirmities, I 
. _ am in his quorum , in another commission, another way, Quorum ego 
maxim us; the greatest of them; but remember my labors, and en- 
deavors, at least my desire, to make sure your salvation. And I shall 
remember your religious cheerfulness in hearing the word, and your 
christianly respect towards all them that bring that word unto you, 
and towards myself in particular far [a]bove my merit. And so as 

490 your eyes that stay here, and mine that must be far of, for all that 
distance shall meet every morning, in looking upon that same Sun, 
and meet every night, in looking upon that same Moon; so our hearts 
may meet morning and evening in that God, which sees and hears 
every where; that you may come thither to him with your prayers, 
that I, (if I may be of use for his glory, and your edification in this 
place) may be restored to you again; and may come to him with my 
prayer that what Paul soever plant amongst you, or what Ap olios 
soever water, God himself will give the increase: That if I never meet 
you again till we have all passed the gate of death, yet in the gates of 

500 heaven, I may meet you all, and there say to my Saviour and your 
r i n -I Saviour, that which he said to his Father and our Father, Of those 
whom thou hast given me, have I not lost one. Remember me thus, 
you that stay in this Kingdome of peace, where no sword is drawn, 
but the sword of Justice, as I shal remember you in those Kingdomes, 
where ambition on one side, and a necessary defence from unjust 

Sermon No. n 249 

persecution on the other side hath drawn many swords; and Christ 
Jesus remember us all in his Kingdome, to which, though we must 
sail through a sea, it is the sea of his blood, where no soul suffers ship- 
wrack; though we must be blown with strange winds, with sighs and 

510 groans for our sins, yet it is the Spirit of God that blows all this wind, 
and shall blow away all contrary winds of diffidence or distrust in 
Gods mercy; where we shall be all Souldiers of one Army, the Lord 
of Hostes, and Children of one Quire, the God of Harmony and 
consent: where all Clients shall retain but one Counsellor, our Ad- 
vocate Christ Jesus, nor present him any other fee but his own blood 3 
and yet every Client have a Judgment on his side, not only in a not 
guilty, in the remission of his sins, but in a Venile benedicti, in being 
called to the participation of an immortal Crown of glory: where 
there shall be no difference in affection, nor in mind, but we shall 

520 agree as fully and perfectly in our Allelujah, and gloria in excelsis, as 

God the Father, Son, and Holy Ghost agreed in the fariamzts [Gen. 1.26] 
hominem at first; where we shall end, and yet begin but then; where 
we shall have continuall rest, and yet never grow lazie; where we 
shall be stronger to resist, and yet have no enemy; where we shall live 
and never die, where we shall meet and never part. 



Two Sermons, to the Prince and Princess 

Palatine^ the Lady Elizabeth at Heydel- 

berg) when I was commanded by the King 

to wait upon my L. of Doncaster in his 

Embassage to Germany. 

First Sermon as we went out, 
June 16. 



is not a more comprehensive, a more embracing word in 
all Religion, then the first word of this Text, Now; for the 
word before that, For, is but a word of connexion, and rather 
appertains to that which was said before the Text, then to the Text 
it self: The Text begins with that important and considerable particle, 
Now, Now is salvation nearer, &c. This present word, Now, denotes 
an Advent, a new coming, or a new operation, otherwise then it was 
before: And therefore doth the Church appropriate this Scripture to 
the celebration of the Advent, before the Feast of the Birth of our 
10 Saviour. It is an extensive word, Now; for though we dispute whether 
this Now, that is, whether an instant be any part of time or no, yet in 
truth it is all time; for whatsoever is past, was, and whatsoever is 
future, shall be an instant; and did and shall fall within this Now. 
We consider in the Church four Advents or Comings of Christ, of 
every one of which we may say Now, now it is otherwise then before : 
[John 1.14] For first there is verbum in carne, the word came in the flesh, in the 


Sermon No. 12, 251 

Incarnation; and then there is caro in verbo, he that is made flesh 
comes in the word, that is, Christ comes in the preaching thereof; and 
he comes again in carne saluta, when at our dissolution and trans- 

20 migration, at our death he comes by his spirit, and testifies to our 
spirit that we die the Children of God: And lastly he comes in carne 
reddita, when he shall come at the Resurrection, to redeliver our 
bodies to our souls, and to deliver everlasting glory to both. The 
Ancients for the most part understand the word of our Text, of 
Christs first coming in the flesh to us in this world; the latter Ex- 
position understand them rather of his coming in glory: But the 
Apostle could not properly use this present word Now, "with relation 
to that which is not now, that is, to future glory, otherwise then as 
that future glory hath a preparation and an inchoation in present 

30 grace; for so even the future glory of heaven hath a Now, now the 
elect Children of God have by his powerful grace a present possession 
of glory. So then it will not be impertinent to suffer this flowing and 
extensive word Now to spread it self into all three: for the whole 
duty of Christianity consists in these three things; first in pietate erga 
Deum, in religion towards God; in which the Apostle had enlarged 
himself from the beginning to the twelfth chapter of his Epistle : And 
secondly, in charitate erga proximum, in our mutual duties of society 
towards our Equals and Inferiors, and of Subjection towards our 
Superiours, in which that twelfth chapter, and this to the eighth verse 

40 is especially conversant: And then thirdly, in sanctimonia propria, 
in the works of sanctification and holiness in our selves: And this 
Text the Apostle presents as a forcible reason to induce us to that, to 
those works of sanctification, because Now our salvation is nearer us 
then when we believed* Take then this now, the first way of the com- 
ing of Christ in person, in the flesh into this world; and then the 
Apostle directs himself principally to the Jews converted to the faith 
of Christ, and he tels them, That their salvation is nearer them now, 
now they had seen him come, then when they did only believe that 
he would come: Take the words the second way, of his coming in 

50 grace into our hearts; and so the Apostle directs himself to all Chris- 
tians; now, now that you have bin bred in the Christian Church, 
now that you are grown from Grace to grace, from faith to faith, 
now that God by his spirit strengthens and confirms you; now is 

252 Sermon No. 12 

your salvation nearer then when ye believed, that is, when you began 
to believe, either by the faith of your Parents, or the faith of the 
Church, or the faith of your Sureties at your Baptism; or when you 
began to have some notions, and impressions, and apprehensions of 
faith in your self, when you came to some degrees of understanding 
and discretion: Take the word of Christs coming to us at the hour of 

60 death, or of his coming to us at the day of Judgment (for those two 
are all one to our present purpose, because God never reverses any 
particular judgement given at a mans death at the day of the general 
Judgment:) take the word so, and this is the Apostles argument, you 
have believed, and you have lived accordingly, and that faith, and that 
good life hath brought salvation nearer you, that is, given you a fair 
and modest infallibility of salvation, in the nature of reversion; but 
now, now that you are come to the approches of death, which shall 
make your reversion a possession; Notts is salvation nearer you then 
when you believed. Summarily, the Text is a reason why we ought to 

70 proceed in good and holy wayes; and it works in all the three accepta- 
tions of the word; for whether salvation be said to be near us, because 
we are Christians, and so have advantage of the Jews, or near us, 
because we have made some proficiency in holiness and sanctimony; 
or near us, because we are near our end, and thereby near a possession 
of our endless joy and glory: Still from all these acceptations of the 
word arise religious provocations to perseverance in holiness of life; 
and therefore we shall pursue the words in all three acceptations. 
Part r In all three acceptations we must consider three termes in the Text; 

First, Quid solus, what this Salvation is that is intended here; and 

80 then, Quid prope, what this Distance, this nearness is; and lastly, 
Quid credere, what Belief this is. So then, taking the words first the 
first way, as spoken by the Apostles, to the Jews newly converted to 
the Christian Faith, salvation is the outward means of salvation, 
which are more and more manifest to the Christians, then they were 
to the Jews. And then the second Term, Nearness (salvation is 
nearer) is in this, That salvation to the Christian is in things present 
or past, in things already done, and of which we are experimentally 
sure; but to the Jews it was of future things, of which, howsoever 
they might assure themselves that they would be, yet they had no 

90 assurance when: And therefore (in the third place) their Believing 

Sermon No. 12 253 

was but a confident expectation, and f aithfull assenting to their Proph- 
ets; quando credidistis, when you believed, that is, when you did only 
believe, and saw nothing. 

First then, the first Terme in the first acceptation, Salvation, is the Sahts 
outward means of salvation. Outward and visible means of knowing 
God, God hath given to all Nations in the book of Creatures, from 
the first leaf of that book, the firmament above, to the last leaf, the 
Mines under our feet; there is enough of that. There they have a book 
which they read; and they have a sentence of condemnation if they 

100 doe not, porro inexcusabilis, Therefore art thou inexcusable man. Rom. 2.1 
The visible God was presented in visible things, and thou mightst, 
and wouldst not see him: but this is only such a knowledge of God 
as Philosophers, moral and natural men may have, and yet be very 
farre from making this knowledge any means of salvation. A man 
that hath often travelled by that way where there stands a fair house 
will say, and say truly, that he knows that house; but yet he knows 
not the wayes that lead nearest and fairest to it, nor he knows not the 
lodgings and conveniencies of that house as he doth that hath been an 
often and welcome guest to it, or a continuall dweller in it. Natural 

110 men by passing often through the contemplation of nature have such 
a knowledge of God; but the knowledge which is to salvation, is by 
being in Gods house, in the Houshold of the Faithfull, in the Com- 
munion of Saints, and by having such a conversation in heaven in 
this life. That which our Saviour Christ says. In domo Patris, In my 
Fathers house there are many Mansions, as it is intended principally 
of our state of glory, and diversity of degrees of that in heaven; so is 
it true also of Gods house at large, Multte mansiones* In Gods house, 
which is All (all this world, and the next too, is Gods house) there 
are out-houses, rooms without the house; so considered in this world 

120 are the Gentils, and the Heathen, which are without the Church, and 
yet amongst them God hath some Servants: so in his house there are 
women below stairs, that is, in his visible Church here upon Earth; 
and women above stairs, that is, degrees of Glory in the triumphant 
Church. To them that are lodged in these out-houses, out of the 
Covenant out of the Church, salvation comes sometimes, God doth 
save some of them: but yet is not near them, that is, they have no 
ordinary nor established way of attaining to it, because Christ is not 


Sermon No. 12 

manifested to them in an ordinary preaching of the Word, and an 
ordinary administration of the Sacraments. And then to them who 

130 are above stairs, that is in possession of salvation in heaven, we can- 
not say salvation is nearer and nearer to them, because they are already 
in an actuall possession thereof. But to them who are in Gods House, 
and yet below stairs; to them who have salvation presented unto them 
by sensible and visible means; to them their salvation is properly said 
to be near. And such a people God had from the beginning, and shall 
have to the end; and that people the Jewes were; and therefore their 
glory was just and true glory, when they glorified themselves in that, 
Deut. 4.7,8 What nation is so great? wherein consisted their greatness? that 
followes; Unto whom is the Lord so nigh as he is to us? and in what 

140 consisted this nearness? in this; What Nation hath ordinances and 
lawes so righteous as we have? Here then was their salvation ; first God 
withdrew them from the nations; he naturaliz'd them, he denizend 
[Rom. 4.11] them into his own kingdom, sub sigillo circumcisionis, in the seal of 
their blood in circumcision, he gave them an interest in his blood to 
be shed in his passion: and then, this was their farther salvation, that 
when he had thus taken them into his service, and put them into his 
livery, a livery of his own color, of blood in their circumcision, then 
he gave them a particular law for all their actions, how they should 
live in his favour; and he gave them a particular form of outward 

150 religious worship, which should be acceptable to him; the law, which 
was a sensible rule of their life, and their sacrifices, which were the 
Psa. 147.20 sensible rule of their religion, was salvation: non taliter, saies David, 
God hath not dealt so with other nations; for though God from other 
nations do here and there pick out a servant, yet he hath not given 
other nations salvation, that is, setled an ordinary means of salvation 
amongst them. That was true of the Jews, and will alwaies be true of 
the whole Church of God, which Calvin sales, quia nee oculis 
perspicitur, nee manibus 'palpatur spiritualis gratia, because the grace 
of God it self cannot be discerned by the eye, nor distinguished by the 

l5 touch, non possumus nisi externis signis adjuti, statuere Deum nobis 
esse propitium, we could not assure our selves of the mercies of God, 
if we had not outward and sensible signs and seals of those mercies; 
and therefore God never left his Church without such external and 
visible means and seals of grace. And though all those means were 

Sermon No. 12 255 

not properly seals, (for that is proper to sacraments, as a sacrament 
is strictly taken to be a seal of grace) yet the Fathers did often call 
many of these things by that name sacraments, because they had so 
much of the nature of a true sacrament, as that they advanc'd and 
furthered the working of grace. How a visible sign, water, or wine, 

170 (even in a true and proper sacrament) should confer grace, fateor me Catarin. 
non posse capere, saies a learned Bishop in the Roman Church; as Eph. 5 
easie a matter as they make it, he professes that he cannot understand 
it: he argues it subtilly, but he concludes it modestly; omnia brevi 
sententia dicenda sunt, consistere in pactis; this must saies he be the 
end of all, that these things are not to be considered in the reason of 
man, but in the Covenant of God: God hath covenanted with his 
people, to be present with them in certain places, in the Church at 
certain times, when they make their congregation, in certain actions, 
when they meet to pray; and though he be not bound in the nature 

180 of the action, yet he is bound in his covenant to exhibit grace, and to 
strengthen grace, in certain sacrifices, and certain sacraments; and 
so other sacramental, and ritual and ceremonial things ordained by 
God in the voice of his Church, because they further salvation, are 
called salvation in this sense, and acceptation of the word, the first 

This was the first branch, in the first sense of these words; solus Prope 
adminicula salutis, salvation is means of salvation; and the next is the 
props, wherein these means and helps were nearer to the Jews, after 
they were converted to the Christian religion, then before: and we 

190 consider them justly, to have been nearer, that is, more discernable; 
first, quia plum, because the helps of the Christians are more; and 
then, quia potiora, because in their nature they are better; and lastly, 
quia manifestiora, because they have a better evidence towards us; Plura 
for so as the more bodies are together, the greater the object is, and so 
made the more visible; so they are nearer, quia plura, because they 
are more; and so, as the more beautiful, and better proportioned a 
body is, the more it draws the eye to look upon it; so they are nearer, 
quia potiora, because they are better; and so as the more evidence, 
and light and lustre they have in themselves, the easier things are 

200 discerned, so they are nearer, quia manifestiora, because they are more 
visible. First, how there should be more helps in the Christian re- 

256 Sermon No. 12 

ligion, then in the Jewish, is not so evident at first: for first, if we 

consider the law to be salvation, they had a vast multiplicity of laws, 

scarce less than 600 several laws; whereas the honor of the Christian 

religion is, that it is verbum abbreviation, an abridgment of all into 

ten words, as Moses calls the Commandements; and then a re- 

[Mat. abridgment of that abridgment into two, love God, and love thy 

22 \37~39] Neighbour, that is, faith and works. If we consider their laws to be 

their salvation, they had more; and if we consider their sacrifices to 

210 be their salvation, they had more too; for their Rabbins observe at 
least 50 several kinds of contracting uncleanness, to which there were 
appropriated several expiations and sacrifices; whereas we have only 
the sacrifices of prayer, and of praise, and of Christ in the sacrament; 
for so it is the ordinary phrase and manner of speech in the Fathers, 
to call that a sacrifice; not only as it is a commemorative sacrifice, 
(for that is amongst our selves, and so every person in the congrega- 
tion may sacrifice, that is, do that in remembrance of Christ,) but as 
it is a real sacrifice, in which the Priest doth that, which none but he 
does; that is, really to offer up Christ Jesus crucified to Almighty 

220 God for the sins of the people, so, as that that very body of Christ, 
which offered himself for a propitiatory sacrifice upon the cross, once 
for all, that body, and all that that body suffered, is offered again, 
and presented to the Father, and the Father is intreated, that for the 
merits of that person, so presented and offered unto him, and in con- 
templation thereof, he will be merciful to that congregation, and 
applie those merits of his, to their particular souls. These are our 
sacrifices, prayer and praise, and Christ thus offered; and how are 
these more then the Jews had? they had more laws, and more sacri- 
fices, and as many sacraments as we; and if nearness of salvation 

230 consist in the plurality of these, how is salvation nearer to us then to 
them? quatenus plum, in that first respects as the means are more, 
as it is truly and properly said, that there are more ingredients, more 
simples, more means of restoring in one dram of triacle or mithri- 
date, then in an ounce of any particular syrup, in which there may 
be 3 or 4, in the other perchance so many hundred; so in that receit 
Mat. 16.19] of our Saviour Christ, quicquid ligaveris, in the absolution of the 
Minister, that whatsoever he shall bind or loose upon earth, shall 
be bound or loose in heaven; there is more physick, then in all the 

Sermon No. 12 257 

expiations and sacrifices of the old law. There an expiation would 

240 serve to j a y 3 which would not serve to morrow; if it were omitted till 
the sun were set upon it, it required a more severe expiation: and so 
also an expiation would serve for one transgression, which would not 
serve for another; but here, in the absolution of the Minister, there is 
a concurrence, a confluence of medecines of all qualities; purgative 
in confession, and restorative in absolution; corasive in the preaching 
of Judgments, and cordial in the balm of the sacrament: here is no 
limitation of time, at what time soever a sinner repenteth, nor limi- 
tation of sins, whatsoever is forgiven in earth is forgiven in heaven: 
salvation is nearer us in this respect, that we have plura adminicula, 

250 more outward and visible means then the Jews had, because we may 
receive more in one action, then they could in all theirs. 

It is so also, not only quiet plura, because we have more means, but Potiora 
quia potiora, because those means which we have are in their nature 
better, more attractive, and more winning. The means, (as we have 
said before) were their laws, and their sacrifices, and their sacraments, 
and for their law, it was lex interfidens, nan p erf dens; it was a law, August. 
that punished unrighteousness, but it did not confer righteousness: 
and their sacrifices, being in blood, -(if we remove from them their 
typical signification, and what they prefigured, which was the shed- , 

260 ding of the blood of the lamb which takes away the sins of the 
world) must necessarily create and excite a natural horror in man, 
and an aversness from them. Take their sacraments into comparison, 
and then one of their sacraments, Circumcision, was limited to one 
sex, it reached not to women; and their other sacrament, the passover, 
was in the primary signification and institution thereof, only a gratu- 
latory commemoration of a temporal benefit of their deliverance from 
Egypt. And therefore to constitute a judgment proportionably by the 
effects, we see the law, and the sacrifice, and the sacraments of the 
Jews, did not much work upon foraign Nations; it was salvation, 

270 but salvation shut up amongst themselves; whereas we see that the 
law of the Christians, which is, to conforme our selves to our great 
example and pattern, Christ Jesus, who, (if we would consider him 
meerly as man) was the most exemplar man, for all Theological ver- 
tues, and moral too, that ever any history presented; and the sacri- 
fices of Christians, which are all spiritual, and therein more pro- 

258 Sermon No. 12 

portional to God who is all spirit; and the sacraments of Christians, 
in which, though not ex opcre operator, not because that action is 
performed, not because that sacrament is administred, yet ex facto, 
and quando of us operamur: by Gods covenant, when soever that 

280 action is performed, whensoever that sacrament is administred, the 
grace of God is exhibited and offered; nee jallaciter, as Calvin saies 
well, it is offered with a purpose on Gods part, that that grace should 
be accepted; we see, I say, that these laws, and these sacrifices, and 
these sacraments have gain'd upon the whole world; for in their na- 
ture, and in their attractiveness, and in their applyableness, and so 
in their eflEect, they are potiora, better, and in that respect, salvation 
is nearer us then it was to the Jews. 

Mamfestiora And so it is, lastly, quia manifestiora, because they have an evi- 

dence and manifestation of themselves, in themselves. Now, this is 

290 especially true in the sacraments, because the sacraments exhibit and 
convey grace; and grace is such a light, such a torch, such a beacon, 
as where it is, it is easily seen. As there is a lustre in a precious stone, 
which no mans eye or finger can limit to a certain place or point in 
that stone, so though we do not assign in the sacrament, where, that 
is, in what circumstance or part of that holy action grace is; or when, 
or how it enters, (for though the word of consecration alter the bread, 
not to another thing, but to another use, and though they leave it 
bread, yet they make it other bread; yet the enunciation of those 
words doth not infuse nor imprint this grace, which we speak of, 

300 into that bread) yet whosoever receives this sacrament worthily, sees 
evidently an entrance, and a growth of grace in himself. But this evi- 
dence which we speak of, this manifestation, is not only, (though 
especially) in the sacraments, but in other sacramental and cere- 
monial things, which God (as he speaks by his Church) hath or- 
dained, as the cross in baptism, and adoration at the sacrament (I do 
not say, I am far from saying, adoration of the sacrament; there is a 
fair distance and a spacious latitude between those two, an adoring 
of God in a devout humiliation of the body in that holy action, and 
an adoring the bread, out of a false imagination that that bread is 

310 God: A rectified man may be very humble and devout in that action, 
and yet a great way on this side the superstition and Idolatry in the 
practise of the Roman Church) in these sacramental and ritual, and 

Sermon No. 12 259 

ceremonial things, which are the bellows of devotion, and the sub- 
sidies of religion, and which were alwaies in all Churches, there is a 
more evident manifestation and clearness in these things in the Chris- 
tian Church, then was amongst the Jews in the ceremonial parts of 
their religion, because almost all ours have reference to that which is 
already done and accomplished, and not to things of a future expecta- 
tion, as those of the Jews were: So you know the passover of the 

Jews, had a relation to their comming out of Egypt; that was past, 
and thereby obvious to every man apprehension; every man that 
eat the passover, remembered their deliverance out of Egypt; but 
then the passover had also relation to that lamb which was to redeem 
that world; and this was a future thing; and this certainly very few 
amongst them understood, or considered upon that occasion, that as 
thy lamb is killed here, so there shall be a lamb killed for all the 
world hereafter. Now, our actions in the Church, do most respect 
things formerly done, and so they awaken, and work upon our mem- 
ory, which is an easier faculty to work upon, then the understanding 

or the will Salvation is nearer us, in these outward helps, because 
their signification is clearer to us, and more apprehensible by us, being 
of things past, and accomplished already. So then the Apostle might 
well say that salvation, that is, outward means of salvation, was 
nearer, that is, more in number, better in use, clearer in evidence then 
it was before; quando crediderunt, when they believed, which is the 
third and last term, in this first acceptation of the word. Salvation 
was brought into the world, in the first promise of a Messias in the 
semen contract, That the seed of the woman shall bruise the serpents 
head; and it was brought nearer, when this Messias was fixed in 

Abrahams race, in semine tuo In thy seed shall all nations be blessed; 
it was brought nearer then that, when it was brought from Abrahams 
race to Davids family, in solio tuo, The scepter shall not depart from 
thee, till he come; and still nearer in Esaias virgo concipiet, when so 
particular mark was set upon the Messias as that he should be the 
son of a virgin; and yet nearer in Micheas, & tu Bethlem f that Bethlem 
was design'd for the place of his birth; and nearer in Daniels 70 
weeks, when the time was manifested. And though it were nearer 
then all this, when John Baptist came to say Repent for the Kingdome 
of God is at hand, yet it was truly very near, nearest of all, when 


[Gen. 3.15] 
[Gen. 22.18] 

[Gen. 49.10] 

[Micah 5*2] 

Mat. 3.2 

260 Sermon No. 12 

Luc. 17.21 350 Christ came to say, Behold the Kingdom of God is amongst you; for 
all the rest were in the crediderunt, he was nearer them because they 
believed he would come; but then it was brought to the viderunt, 
Joh. 20.29 they saw he was come. Beati says Christ: Blessed are they that have 
believed, and have not seen: they had salvation brought nearer unto 
them by their believing; but yet Christ speaks of another manner of 
Mat. 13.16 blessedness conferred upon his Disciples, Blessed are your eyes for 
[and 17] they see, and your ears for they hear; for, verily I say unto you, that 

many Prophets and Righteous men, have desired to see the things 
which ye see, and have not seen them. To end this, the belief of the 
36 Patriarks was blessedness; and it was a kind of seeing too; for so 
Joh. 8.56 Christ saies, your Father Abraham rejoyced to see my day, and he 
saw it; but this was a seeing with the eye of faith which discovers 
future things; but Christ prefers the blessedness of the Disciples, 
because they saw things present and already done. All our life is a 
[Luke, 2.29, passing bell, but then was Simeon content his bell should ring out, 
30] when his eyes had seen his salvation. In that especially doth St. John 
i Joh. i.i exalt the force of his argument; quce vidimus: That which we have 
[also 3] seen with our eyes, which we have looked upon, and our hands have 
handled of the word of life, that declare we unto you. Here is then 
370 the inestimable prerogative of the Christian religion, it is grounded 
so far upon things which were seen to be done; it is brought so far 
from matter of faith, to matter of fact; from prophecy to history; 
from what the Messias should do, to what he hath done; and that 
was their case to whom this Apostle spake these words, as we take 
them in the first acceptation; salvation, that is, outward means of 
salvation in the Church is nearer, that is, more and better and clearer 
to you now, that is, when you have seen Christ in the flesh, then when 
you prefigured him in your law, or sacrifices, or sacraments, or be- 
lieved him in your Prophets. 

Second part 380 j n a secO nd sence we took these words, of Christs second Advent, 
or comming, his comming to our heart, in the working of his grace; 
And so the Apostles words are directed to all Christians, and not 
only to the new convertits of that nation; and so these three terms, 
salvation, nearness, and believing, (which we proposed to be con- 
sidered in all the three acceptations of the words) will have this sig- 
nification. Salvation is the inward means of salvation, the working of 

Sermon No. 12 261 

the spirit, that sets a seal to the eternal means: the prope, the nearness 
lies in this, that this grace which is this salvation in this sense, grows 
out o that which is in you already; not out of any thing which is in 

390 you naturally, but Gods first graces that are in you, grows into more 
and more grace. Grace does not grow out of nature; for nature in the 
highest exaltation and rectifying thereof cannot produce grace. Corn 
does not grow out of the earth, it must be sowd; but corn grows only 
in the earth; nature, and naturall reason do not produce grace, but 
yet grace can take root in no other thing but in the nature and reason 
of man; whether we consider Gods subsequent graces, which grow 
out of his first grace, formerly given to us, and well employed by us, 
or his first grace, which works upon our natural faculties, and grows 
there; still this salvation, that is, this grace is near us, for it is within 

400 us; and then the third term believing, is either, qitando credidistis 
primum, when you began to believe, either in an imputative belief of 
others in your baptism, or a faint belief, upon your first Catechisings 
and Instructions; or quando credidistis tantum, when you only pro- 
fessed a belief, or faith, and did nothing in declaration of that faith, 
to the edification of others. 

First then, salvation in this second sense is the internal operation Sdus 
of the holy Ghost, in infusing grace : for therefore doth St. Basil call 
the holy Ghost verbum Dei, the word of God, (which is the name 
properly peculiar to the Son) quia interpres filii, sicut films patris; 

410 that as the Father had revealed his will in the Prophets, and then the 
Son comes and interprets all that actually, this prophecy is meant of 
my coming, this of my dying; and so makes a real comment, and an 
actual interpretation of all the prophecies, for he does come, and he 
does die accordingly; so the holy Ghost comes, and comments upon 
this comment, interprets this interpretation, and tels thy soul that all 
this that the Father had promised, and the Son had performed, was 
intended by them, and by the working of their spirit, is now appro- 
priated to thy particular soul. In the constitution and making of a 
natural man, the body is not the man, nor the soul is not the man, 

420 but the union of these two makes up the man; the spirits in a man 
which are the thin and active part of the blood, and so are of a kind 
of middle nature, between soul and body, those spirits are able to 
doe, and they doe the office, to unite and apply the faculties of the 

262 Sermon No. 12 

soul to the organs of the body, and so there is a man : so in a regen- 
erate man, a Christian man, his being born of Christian Parents, 
that gives him a body, that makes him of the body of the Covenant, 
it gives him a title, an interest in the Covenant, which is jus ad rem; 
thereby he may make his claim to the seal of the Covenant, to bap- 
tism, and it cannot be denied him: and then in his baptism, that 
430 Sacrament gives him a soul, a spiritual seal, jus in re, an actual pos- 
session of Grace; but yet, as there are spirits in us, which unite body 
and soul, so there must be subsequent acts, and works of the blessed 
spirit, that must unite and confirm all, and make up this spiritual 
man in the wayes of sanctification; for without that his body, that is, 
his being born within the Covenant, and his soul, that is, his having 
received Grace in baptism, do not make him up. This Grace is this 
Salvation; and when this Grace works powerfully in thee, in the 
ways of sanctification, then is this Salvation neer thee; which is our 
second term in this second acceptation, prope, near. 

Prope 44 This neerness, which is the eff ectuall working of Grace, the Apostle 
Heb. 4.12 expresses fully, That it pierceth to the dividing asunder of soul and 
spirit; for, though properly the soul and spirit of a man be all one, 
yet divers faculties and operations give them somtimes divers names 
in the Scriptures; Anima quia animat, sayes St. Ambrose, and spiritus 
quia spiral: The quickning of the body, is the soul; but the quick- 
ning of the soul, is the spirit. If this Salvation be brought to this neer- 
ness, that is, this grace to this powerfulness, thou shalt find it in 
anima, in thy soul, in those organs wherein thy soul uses thy body, 
in thy senses, and in the sensible things ordain'd by God in his 
450 Church, Sacraments and Ceremonies; and thou shalt find it neerer, 
in spiritu, as the spirit of God hath seal'd it to thy spirit invisibly, 
inexpressibly: It shall be neer to thee, so as that thy reason shall ap- 
prehend it; and neerer then that, thy faith shall establish it; and 
neerer then all this, it shall create in thee a modest and sober, but yet 
an infallible assurance, that thy salvation shall never depart from 

[Luke 1.46] thee: Magnificabit anima tua Dominum, as the B. Virgin speaks, 
Thy soul shall magnifie the Lord; all thy natural faculties shall be 
employed upon an assent to the Gospel, thou shalt be able to prove 
it to thy self, and to prove it to others, to be the Gospel of Salvation: 

[Luke 1.47] ^And then Exultabit spiritus, Thy spirit shall rejoyce in God thy 

Sermon No. 12 263 

Saviour, because by the farther seal of sanctification, thy spirit shall 
receive testimony from the spirit; that as Christ is Idem homo cum 
te, the same man that thou art, so thou art Idem spirit us cum Domino, 
the same spirit that he is; so far, as that as a spirit cannot be separated 
in it self, so neither canst thou be separated from God in Christ; And 
this, this exaltation of Grace, when it thus growes up to this height 
of sanctification, is that neerness, which brings Salvation farther than 
our believing does; and that's the last term in this part; Believing. 
Now, neerer then Believing, neerer than Faith, a man might well Credldlstls 

470 think nothing can bring Salvation; for Faith is the hand that reaches 
it, and takes hold of it. But yet, as though our bodily hand reach to 
our temporal food, yet the mouth and the stomach must do their 
office too; and so that meat must be distributed into all parts of the 
body, and assimilated to them; so though our faith draw this salva- 
tion neer us, yet when our mouth is imployed, that we have a delight 
to glorifie God in our discourses, and to declare his wonderf ull works 
to the sons of men, in our thankfulness: And when this faith of ours 
is distributed over all the body, that the body of Christs Church is 
edified, and alienated by our good life and sanctification^ then is this 

480 Salvation neerer us, that is, saf elier seal'd to us, then when we believed 

Either then, this quando credidistis, when you believed, may be 
refer'd to Infants, or to the first faith, and the first degrees thereof in 
men. In Infants, when that seminall faith, or potentiall faith, which 
is by some conceived to be in the Infants of Christian parents at their 
baptism; or that actuall faith, which from their parents, or from the 
Church, is thought to be applyed to them, accepted in their behalf, 
in that Sacrament, when this faith growes up after, by this new 
comming of Christ in the power of his Grace and his Spirit, to be a 

490 lively faith, expressed in charity; then Solus propior, then is Salvation 
neerer than when they believed; whether this belief were their own, 
or their parents, or the Churches, we have no ground to deny, that 
Salvation is neer, and present to all children rightly baptized; but, 
for those who have made sure their Salvation by a good use of Gods 
graces after, we have another fair peece of evidence, that Salvation 
is neerer them. It is so too, if this believing be refer'd to our first ele- 
ments and beginnings of faith: A man believes the history of Christ, 

264 Sermon No. 12 

because It Is matter of fact, and a story probable, and well testified: 
A man may believe the Christian Religion, or the Reformed Religion 

500 for his ease, either because he cannot or will not debate controversies, 
and reconcile differences, or because he sees it best for order and quiet, 
and civil ends, which he hath in that state where he lives. These be 
kinds of faith and morall assents: and sorntimes when a man is come 
thus far, to a historical and a moral faith, God super-infuses true 
faith; for howsoever he wrought by reason, and natural faculties, and 
moral, and civil wayes, yet it was God that wrought from the begin- 
ning, and produced this faith, though but historical or moral. And 
then, if God do exalt this moral or historical faith farther then so, to 
believe not only the History, but the Gospel; not only that such a 

510 Christ lived, and did those miracles, and dyed, but that he was the 
Son of God, and dyed for the redemption of the world; this brings 
Salvation neerer him, than when he believed; but then, when this 
grace comes to appropriate Christ to him, and more than that, to 
annunciate Christ by him, when it makes him (as John Baptist was) 
[John 5.35] a burning and a shining lamp; That Christ is shewed to him, and by 
him to others in a holy life, Then is Salvation neerer him than when 
he believed, either as it is credidit primum, when he began to believe, 
but had some scruples, or credidit tantum, that he laid all upon faith, 
but had no care of works. To end this, this neerness of Salvation, is 

520 that union with God, which may be had in this life: It is the peace 
of conscience, the undoubting trust and assurance of Salvation. This 
assurance (so far as they will confess it may be had) the Roman 
Church places in faith, and so far, well; but then, In fide jormata; 
and so far well enough too; In those works which declare and testifie 
that faith; for, though this good work do nothing toward my Salva- 
tion, it does much towards this neerness, that is, towards my assur- 
ance of this Salvation; but herein they lead us out of the way, that 
they call these works the soul, the form of faith: for, though a good 
tree cannot be without good fruits, yet it were a strange manner of 

530 speech to call that good fruit, the life or the soul, or the form of that 
tree; so is it, to call works which are the fruits of faith, the life or 
soul, or form of faith; for that is proper to grace only which infuses 
faith. They would acknowledge this neerness of salvation, this assur- 
ance in good works; but say they, men cannot be sure, that their 

Sermon No. 12 265 

works is good, and therefore they can have no such assurance. They 
who undertook the reformation of Religion in our Fathers dayes, 
observing that there was no peace without this assurance, expressed 
this assurance thus. That when a man is sure that he believes aright, 
that he hath no scruples of God, no diffidence in God, and uses all 

540 endeavors to continue it, and to express it in his life, as long as he 
continues so, he is sure of Salvation; and farther they went not: And 
then there arose men, which would reform the Reformers, and refine 
Salvation and bring it into a lesse room; They would take away the 
condition, if you hold fast, if you express it; and so came up roundly 
and presently to that. If ever you did believe, if ever you had faith, 
you are safe for ever, and upon that assurance you may rest. Now I 
make no doubt, but that both these sought the truth, that truth which 
concerns us, peace and assurance; and I dispute not their resolutions 
now; only I say, for these words which we have in hand now there 

550 is a conditional assurance implyed in them; for when it is said now, 
now that you are in this state, Salvation is neer you: thus much is 
pugnantly intimated, that if you were not in this state. Salvation 
were farther removed from you howsoever you pretend to believe. 

Now this hath brought us to our third and last sense and accepta- 3 Part 
tion of these words, as they are spoken of Christs last comming, his 
comming in glory; which is to us at our deaths, and that judgment 
which we receive then. And in this acceptation of the word, these 
three terms, Salvation, Neerness and Believing, are thus to be under- 
stood: Salvation is Salvation perfected, consummated; Salvation 

560 which was brought neer [in] baptism, and neerer in outward holy- 
ness, must be brought neerer than that: And this prope, this neerness 
is, that now being neer death, you are neer the last seal of your per- 
severance; and so the credidistis, the believing amounts to this: 
though you have believed and liv'd accordingly, believed with the 
belief of a Jew, believed all the Prophets, and with the beliefe of a 
Christian, believed all the Gospel, believed with a seminal belief of 
your own, or an actuall belief of others at your baptism, with a his- 
torical belief, and with an Evangelical belief too, with a belief in your 
root, in the heart, and a belief in the fruits, expressed in a good life 

570 too, yet there is a continuance and a perseverance that must crown 
all this; and because that cannot be discern'd till thine end, then only 

266 Sermon No. 12 

is it safely pronounced, Now is Salvation neerer you than when you 

Solus Here then Salvation is eternal! Salvation; not the outward seals o 

the Church upon the person, not visible Sacraments, nor the outward 
seal of the person, to the Church, visible works, nor the inward seal 
of the Spirit, assurance here, but fruition, possession of glory, in the 
Kingdome of Heaven; where we shall be infinitely rich, and that 
without labor in getting, or care in keeping, or fear in loosing; and 
580 fully wise, and that without ignorance of necessary, or study of un- 
necessary knowledge, where we shal not measure our portion by 
acres, for all heaven shall be all ours; nor our term by yeers, for it 
is life and everlasting life; nor our assurance by precedent, for we 
shal be safer then the Angels themselves were in the creation; where 
[2 Tim. 4.8] our exaltation shal be to have a crown of righteousness, and our pos- 
[] session of that crown shal be, even the throwing it down at the feet 
of the Lamb; where we shal leave off all those petitions of Adveniat 
regnum, thy Kingdom come, for it shal be come in abundant power; 
and the da nobis hodie, give us this day our dayly bread, for we shal 
590 have all that which we can desire now, and shall have a power to 
desire more, and then have that desire so enlarged, satisfied; And the 
Ubera nos } we shall not pray to be delivered from evil, for no evil, 
culpts or pcen&, either of sin to deserve punishment, or of punish- 
[i Cor. men for our former sins shal offer at us; where we shall see God face 
13.12] to face, for we shall have such notions and apprehensions, as shall 
enable us to see him, and he shall afford such an imparting, such a 
manifestation of himself, as he shall be seen by us; and where we 
shall be as inseparably united to our Saviour, as his humanity and 
divinity are united together: This unspeakable, this unimaginable 
600 happiness is this Salvation, and therefore let us be glad when this is 

brought neer us. 

Prope And this is brought neerer and neerer unto us, as we come neerer 

and neerer to our end. As he that travails weary, and late towards a 
great City, is glad when he comes to a place of execution, becaus he 
knows that is neer the town; so when thou comest to the gate of 
death, be glad of that, for it is but one step from that to thy Jerusalem. 
Jo. 4.42 Christ hath brought us in some neerness to Salvation, as he is vere 
Salvator mundi, in that we know, that this is indeed the Christ, the 
Saviour of the world: and he hath brought it neerer than that, as he 

Sermon No. 12 267 

610 is Salvator corporis sui, in that we know. That Christ is the head of Eph. 5.23 
the Church, and the Saviour of that body: And neerer than that, as 
he is Salmtor tuus sanctus, In that we know, He is the Lord our God, Esay 43.3 

the holy One of Israel, our Saviour: But neerest of all, in the Ecce Esa. 62.11 
Salvator tuus venit, Behold thy Salvation commeth. It is not only 
promised in the Prophets, nor only writ in the Gospel, nor only seal'd 
in the Sacraments, nor only prepared in the visitations of the holy 
Ghost, but Ecce, behold it, now, when thou canst behold nothing 
else: The sun is setting to thee, and that for ever; thy houses and 
furnitures, thy gardens and orchards, thy titles and offices, thy wife 

620 and children are departing from dice, and that for ever; a cloud of 
faintnesse is -come over thine eyes, and a cloud of sorrow over all 
theirs; when his hand that loves thee best hangs tremblingly over 
thee to close thine eyes, Ecce Salvator tuus venit, behold then a new 
light, thy Saviours hand shall open thine eyes, and in his light thou 
shalt see light; and thus shalt see, that though in the eyes of men thou 
lye upon that bed, as a Statue on a Tomb, yet in the eyes of God, thou 
standest as a Colossus, one foot in one, another in another land; one 
foot in the grave, but the other in heaven; one hand in the womb of 
the earth, and the other in Abrahams bosome: And then vere prope, [Luke 

630 Salvation is truly neer thee, and neerer than when thou believedst, 16.22,23] 
which is our last word. 

Take this Belief in the largest extent; a patient assent to all foretold Credidistis 
of Christ and of Salvation by the Prophets; a historical assent to all 
that is written of Christ in the Gospel; an humble and supple, and 
applyable assent to the Ordinances of the Church; a faithful applica- 
tion of all this to thine own soul, a fruitful declaration of all that to 
the whole world in thy life, yet all this (though this be inestimable 
riches) is but the earnest of the holy Ghost, it is not the full payment; 
it is but the first fruits, it is not the harvest; it is but a truce, it is not 

640 an inviolable peace; There remaineth a rest to the people of God, Heb.4-9 
sayes the Apostle; they were the people of God before, and yet there 
remained a rest, which they had not yet; not that there is not a blessed 
degree of rest, in the Credidi, a happy assurance in the strength of 
faith here, but yet there remaineth a rest better than that; And there- 
fore sayes that Apostle there, Let us labor to enter into that rest; as 
though we have rest in our consciences all the six dayes of the week, 
if we do the works of our callings sincerely, yet all that while we 

268 Sermon No. 12 

labor; and there remains a Sabbath, which we have not all the week; 
so though we have peace and rest in the testimony o our faith and 

650 obedience in this life, yet there remains a rest, a Sabbath, for which 
v. ii we must labor; for the Apostle in that place adds the danger; Labor 
to enter into that rest, sayes he, lest any man jail after the same 
example of unbelief: He speaks of the people of God, and yet they 
might fall; He speaks of such as had believed, and yet they might 
fall, after the example of unbelief, as far as they that never believed, 
if they labored not to the last and set the seal of final perseverance to 
their former faith. To conclude all with the force of the Apostles 
argument, in urging the words of this text, since God hath brought 
salvation nearer to you, then to them that believed; nearer to you in 

660 the Gospel, when you have seen Christ come there to the Jews in the 

Prophets, where they only read that he should come, and nearer to 

you, then when you believed, either seminally and potentially, and 

imputatively at our baptism, or actually, and declaratorily in some 

parts of your life, by having persisted therein thus far; and since he 

is now bringing it nearer to you, then when you believed at best, 

Eccles. because your end grows nearer, now, whilst the evill dales come not, 

i2.[i~5] nor the years approach, wherein thou shalt say, I have no pleasure in 

them; before the grinders cease, because they are few, and they wax 

dark, that look out at the windows, before thou go to the house of 

670 thine age, and the mourners go about in the streets, prepare thy self 
by casting off thy sins, and all that is gotten by thy sins: for, as the 
plague is got as soon in linings, as in the outside of a garment, salva- 
tion is lost, as far, by retaining ill gotten goods, as by ill getting; 
forget not thy past sins so far, as not to repent them, but remember 
not thy repented sins so far, as to delight in remembring them, or to 
doubt that God hath not fully forgiven them; and whether God have 
brought this salvation near thee, by sickness, or by age, or by general 
dangers, put off the consideration of the incomodities of that age, or 
that sickness, and that danger, and fill thy self with the consideration 

680 of the nearness of thy salvation, which that age, and sickness, and 

danger, minister to thee: that so, when the best Instrument, and the 

best song shall meet together, thy bell shall towl, and thy soul shall 

hear that voice, Ecce salvator, behold thy Saviour cometh, thou maist 

[ Apoc. bear a part, and chearfully make up that musick, with a veni Domine 

22.20] Jesu, Come Lord Jesu, come quickly, come now. 

Number 13. 

At the Haghe Decemb. 1C). l6lj. I Preached 

upon this Text. Since in my sicknesse at 

Abrzy-hatche in Essex, l6jO, revising my 

short notes of that Sermon, I digested 

them into these two. 


SOLOMON presenting our Saviour Christ, in the name and person 
of Wisdome, in the booke of Proverbs, puts, by instinct of the 
Holy Ghost, these words into his mouth, Dclidee me& esse Prov. 8.31 
cum filiis hominum f Christs delight is to be with the children of 
men; And in satisfaction of that delight, he sayes in the same verse, 
in the person of Christ, That he rejoyced to be in the habitable parts 
of the Earth, (that is, where he might converse with men) Ludens in 
orbe terrarurn, {so the Vulgat reads it) and so our former Translation 
had it, I toofye my solace in the compasse of the Earth. But since 
10 Christs adversary Satan does so too, (Satan came from compassing r^ x 
the Earth to and fro f and from walking in itf) since the Scribes and 


270 Sermon No. 13 

[Mat. 23.15] Pharisees doe more then so. They compasse Land and Sea, to ma\e 
one of their own profession, the mercy of Christ is not lesse active, 
not lesse industrious then the malice o his adversaries. He preaches 
in populous Cities, he preaches in the desart wildernesse, he preaches 
in the tempestuous Sea: and as his Power shall collect the severall 
dusts, and atomes, and Elements of our scattered bodies at the Resur- 
rection, as materialls, members of his Triumphant Church; so he 
collects the materialls, the living stone, and umber, for his Militant 

20 Church, from all places, from Cities, from Desarts, and here in this 

Text, from the Sea, (lesus walking by the Sea, &c.) 

Divisio In these words we shall onely pursue a twofold consideration of 

the persons whom Christ called here to his Apostleship, Peter and 
Andrew; What their present, what their future function was, what 
they were, what they were to be; They were fishermen, they were 
to be fishers of men. But from these two considerations of these 
persons, arise many Circumstances, in and about their calling; and 
their preferment for their chearfull following. For first, in the first, 
we shall survay the place, The Sea of Galile; And their education 

30 and conversation upon that Sea, by which they were naturally lesse 
fit for this Church-service, At this Sea he found them casting their 
Nets; of which act of theirs, there is an emphaticall reason expressed 
in the text, For they were fishers, which intimates both these notes, 
That they did it because they were fishers; It became them, it be- 
hoved them, it concerned them to follow their trade; And then they 
did it as they were fishers, If they had not been fishers they would 
not have done it, they might not have usurped upon anothers Calling; 
(They cast their Nets into the Sea, for they were fishers) And then, 
in a nearer consideration of these persons, we finde that they were 

40 two that were called; Christ provided at first against singularity, He 
called not one alone; And then they were two Brethren, persons likely 
to agree; He provided at first against schisme; And then, they were 
two such as were nothing of kinne to him, (whereas the second payre 
of brethren, whom he called, lames and lohn, were his kinsmen) He 
provided at first, against partiality, and that kinde of Simony, which 
prefers for affection. These men, thus conditioned naturally, thus 
disposed at this place, and at this time, our blessed Saviour calls; And 
then we note their readinesse, they obeyed the call, they did all they 

Sermon No. jj 271 

were bid. They were bid follow, and they followed, and followed 

50 presently; And they did somewhat more then seemes expresly to 
have been required, for. They left their Nets, and followed him. And 
all these substantiall circumstances invest our first part, these persons 
in their first estate. For those that belong to the second part, Their 
preferment upon this obedience, (Follow me, and I mil ma^e you 
fishers of men) it would be an impertinent thing, to open them now, 
because I doe easily foresee, that this day we shall not come to that 

In our first part, The consideration of these persons then, though Andreas 
in this Text Peter be first named, yet we are to note, that this was not 

60 the first time of their meeting; when Christ and they met first, which [Jk 
was, when lohn Baptist made that declaration upon Christs walking 1.40-42 ] 
by him, Behold the Lamb of God, Peter was not the first that applied J ^ 1 - I -$& 
himselfe to Christ, nor that was invited by Christs presenting himselfe 
to him, to doe it; Peter was not there; Peter was not the second; for, 
Andrew, and another, who were then lohn Baptists Disciples, and 
saw Christ declared by him, were presently affected with a desire to 
follow Christ, and to converse with him, and to that purpose presse U&* J *37> 
him with that question, Magister, ubi habitas? They professe that 3&] 
they had chosen him for their Master, and they desire to know where 

70 he dwelt, that they might waite upon him, and receive their instruc- 
tions from him. And in Andrews thus early applying himselfe to 
Christ, we are also to note, both the fecundity of true Religion; for, 
as soone as he had found Christ, he sought his brother Peter, Et duxit 
ad lesum, he made his brother as happy as himselfe, he led him to 
Jesus; (And that other Disciple, which came to Christ as soone as 
Andrew did, yet because he is not noted to have brought any others 
but himselfe, is not named in the Gospel) And we are to observe 
also, the unsearchable wisdome of God in his proceedings, that he 
would have Peter, whom he had purposed to be his principall Apostle, 

80 to be led to him by another, of inferior dignity, in his determination. 
And therefore Conversus converts, Thinke not thy selfe well enough 
preached unto, except thou finde a desire, that thy life and conversa- 
tion may preach to others, And Edoctus disce, thinke not that thou 
knowest any thing, except thou desire to learne more; neither 
grudge to learne of him, whom thou thinkest lesse learned then thy 

272 Sermon No. /j 

selfe; The blessing is in Gods Calling, and Ordinance, not in the 
good parts of the man; Andrew drew Peter, The lesser in Gods pur- 
pose for the building of the Church, brought in the greater. Therefore 
doth the Church celebrate the memory of S. Andrew, first of any 

90 Saint in the yeare; and after they have been altogether united in that 

one festivall of All-Saints, S. Andrew is the first that hath a particular 

Bernar. day. He was Primogenitus Testamenti novi, The first Christian, the 

first begotten of the new Testament; for, lohn Baptist, who may 

seeme to have the birthright before him, had his conception in the 

Mai. 3.1 old Testament, in the wombe of those prophecies of Malachy, and of 

Esa. 40.3 Esay, of his comming, and of his office, and so cannot be so intirely 

referred to the new Testament, as S. Andrew is. Because therefore, 

our adversaries of the Romane heresie distill, and racke every passage 

of Scripture, that may drop any thing for the advantage of S. Peter f 

100 and the allmightines of his Successor, I refuse not the occasion offered 
from this text, compared with that other, loh. i. to say. That if that 
first comming to Christ were but (as they use to say) Ad notitiam & 
familiaritatem, and this in our Text, A d Apostolatum, That they that 
carne there, came but to an acquaintance, and conversation with 
Christ, but here, in this text, to the Apostleship, yet, to that conversa- 
tion, (which was. no small happinesse) Andrew came clearly before 
Peter, and to this Apostleship here, Peter did not come before 
Andrew; they came together, 

Mare Gall- These two then our Saviour found, as he walked by the Sea of 

l(sum II0 Galtle. No solitude, no tempest, no bleaknesse, no inconvenience 
averts Christ, and his Spirit, from his sweet, and gracious, and com- 
fortable visitations. But yet, this that is called here, The Sea of Galile, 
was not properly a Sea; but according to the phrase of the Hebrews, 
who call all great meetings of waters, by that one name, A Sea, this, 
which was indeed a lake of fresh water, is called a Sea. From the 
roote of Mount Libanus, spring two Rivers, Jor, and Dan; and those 
two, meeting together, joyning their waters, joyne their names too, 
and make that famous river Jordan; a name so composed, as per- 
chance our River is, Thamesis, of Thame, and Isis. And this River 

120 Jordan falling into this flat, makes this Lake, of sixteene miles long, 
and some sixe in breadth. Which Lake being famous for fish, though 
of ordinary kinds, yet of an extraordinary taste and relish, and then 

Sermon No. 13 273 

of extraordinary kinds too, not found in other waters, and famous, 
because divers famous Cities did engirt it, and become as a garland 
to it, Capernaum, and Chorazim, and Bethsaida, and Tiberias, and 
Magdalo, (all celebrated in the Scriptures) was yet much more 
famous for the often recourse, which our Saviour {who was of that 
Countrey) made to it; For this was the Sea, where he amazed Peter, 
with that great draught of fishes, that brought him to say, Exi a me Luk. 5.8 

130 Domine, Depart from me, Lord, for I am a sinfull man; This was Matt. 14.25 
the Sea, where himselfe walked upon the waters; And where he 
rebuked the tempest; And where he manifested his Almighty power [Matt.] 8.26 
many times. And by this Lake, this Sea, dwelt Andrew and Peter, 
and using the commodity of the place, lived upon fishing in this 
Lake; and in that act our Saviour found them, and called them to his 
service. Why them ? Why fishers? 

First, Christ having a greater, a fairer Jerusalem to build then Cur Pis- 
Davids was, a greater Kingdome to establish then Juda's was, a catores 
greater Temple to build then Solomons was, having a greater work 

140 to raise, yet he begun upon a lesse ground; Hee is come from his 
twelve Tribes, that afforded armies in swarmes, to twelve persons, 
twelve Apostles; from his luda and Levi, the foundations of State 
and Church, to an Andrew and a Peter fisher-men, sea-men; and 
these men accustomed to that various, and tempestuous Element, to 
the Sea, lesse capable of Offices of civility} and sociablenesse, then 
other men, yet must be employed in religious offices, to gather all 
Nations to one houshold of the faithfull, and to constitute a Com- 
munion of Saints; They were Sea-men, fisher-men, unlearned, and 
indoril; Why did Christ take them? Not that thereby there was any 

150 scandall given, or just occasion of that calumny o lulian the 
Apostat, That Christ found it easie to seduce, and draw to his Sect, 
such poore ignorant men as they were; for Christ did receive persons 
eminent in learning, (Saul was so) and of authority in the State, 
(Nicodemus was so) and of wealth, and ability, (Zacheus was so, 
and so was loseph of Arimathea) But first he chose such men, that 
when the world had considered their beginning, their insufficiency 
then, and how improper they were for such an employment, and yet 
seene that great work so farre, and so fast advanced, by so weake 
instruments, they might ascribe all power to him, and ever after, come 


Sermon No. 

160 ! 



i Sam. 1 6.6 

to him cheerfully upon any invitation, how weake men soever he 
should send to them, because hee had done so much by so weak in- 
struments before: To make his work in all ages after prosper the 
better, he proceeded thus at first. And then, hee chose such men for 
another reason too; To shew that how insufficient soever he received 
them, yet he received them into such a Schoole, such an University, as 
should deliver them back into his Church, made fit by him, for the 
service thereof. Christ needed not mans sufficiency, he took insufficient 
men; Christ excuses no mans insufficiency, he made them sufficient. 

His purpose then was, that the worke should be ascribed to the 
Workman, not to the Instrument; To himself e, not to them; Nee 
qucesivit per Oratorem piscatorem, He sent not out Orators, Rhetori- 
cians, strong or f aire-spoken men to work upon these fisher-men, Sed 
de piscatore lucrattts est Imperatorem, By these fisher-men, hee hath 
reduced all those Kings, and Emperours, and States which have em- 
braced the Christian Religion, these thousand and six hundred yeares. 
When Samuel was sent with that generall Commission, to anoint a 
sonne of Ishai King, without any more particular instructions, when 
hee came, and Eliab was presented unto him, Surely, sayes Samuel, 
(noting the goodlinesse of his personage) this is the Lords Anointed. 
i Sarn. 16.7 l8 But the Lord said unto Samuel, Loofye not on his countenance, nor 
the height of Ms stature, for I have refused him; for, (as it followeth 
there, from Gods mouth) God seeth not as man seeth; Man looT^eth 
on the outward appearance, but the Lord beholdeth the heart. And 
so David, in apparance lesse likely, was 'chosen. But, if the Lords 
arme be not shortned, let no man impute weaknesse to the Instru- 
ment. For so, when David himselfe was appointed by God, to pursue 
the Amalekites, the Amalekites that had burnt Ziklag, and done such 
spoile upon Gods people, as that the people began to speak of stoning 
David, from whom they looked for defence, when David had no 
kind of intelligence, no ground to settle a conjecture upon, which 
way he must pursue the Amalekites, and yet pursue them he must, 
in the way he findes a poore young fellow, a famished, sicke young 
man, derelicted of his Master, and left for dead in the march, and by 
the meanes and conduct of this wretch, David recovers the enemy, 
recovers the spoile, recovers his honour, and the love of his people. 

If the Lords arme bee not shortned, let no man impute weaknesse 

[i Sarn. 30] 

[i Sam. 

Sermon No. 13 275 

to- his Instrument. But yet God will alwayes have so much weaknesse 
appeare in the Instrument, as that their strength shall not be thought 
to be their owne. When Peter and lohn preached in the streets, The 

} people marvelled, (sayes the Text) why? for they had understood 
that they were unlearned. But beholding also the man that was healed 
standing by, they had nothing to say, sayes that story. The insuffi- 
ciency of the Instrument makes a man wonder naturally; but the 
accomplishing of some great worke brings them to a necessary ac- 
knowledgement of a greater power, working in that weake Instru- 
ment. For, if those Apostles that preached, had beene as learned 
men, as Simon Magus, as they did in him, (This man is the great 
power of God, not that he had, but that he was the power of God) 
the people would have rested in the admiration of those persons, and 

J proceeded no farther. It was their working of supernaturall things, 
that convinced the world. For all Pauls learning, (though hee were 
very learned) never brought any of the Conjurers to burne his bookes, 
or to renounce his Art; But when God wrought extraordinary works 
by him, That sicknesses were cured by his napkins, and his handker- 
chiefs, (in which cures, Pauls learning had no more concurrence, no 
more cooperation, then the ignorance of any of the fisher-men 
Apostles) And when the world saw that those Exorcists, which went 
about to doe Miracles in the Name of Jesus, because Paul did so, 
could not doe it, because that Jesus had not promised to worke in 

3 them, as in Paul, Then the Conjurers came, and burnt their bookes, 
in the sight of all the world, to> the value of fifty thousand pieces of 
silver. It was not learning, (that may have been got, though they that 
heare them, know it not; and it were not hard to assigne many 
examples of men that have stolne a great measure of learning, and 
yet lived open and conversable lives, and never beene observed, (ex- 
cept by them, that knew their Lucubrations, and night-watchings) to 
have spent many houres in study) but it was the calling of the world 
to an apprehension of a greater power, by seeing great things done 
by weake Instruments, that reduced them, that convinced them. Peter 

and Johns preaching did not halfe the good then, as the presenting 
of one man, which had been recovered by them, did. Twenty of our 
Sermons edifie not so much, as if the Congregation might see one 
man converted by us. Any one of you might out-preach us. That one 

Acts 4.13 
[Acts 4. 14] 

Acts 8. 10 

Acts 19.11 
[and 12] 

[Acts 19] 
Verse 13 

[Acts 19] 
Verse 19 


276 Sermon No. 13 

man that would leave his beloved sinne, that one man that would 
restore ill-gotten goods, had made a better Sermon then ever I shall, 
and should gaine more soules by his act, then all our words (as they 
are ours) can doe. 

Non in- Such men he took then, as might be no occasion to- their hearers, to 

idoneos ascribe the work to their sufficiency; but yet such men too, as should 
240 be no examples to insufficient men to adventure upon that great 
service; but men, though ignorant before, yet docil, and glad to 
learne. In a rough stone, a cunning Lapidary will easily foresee, what 
his cutting, and his polishing, and his art will bring that stone to. 
A cunning Statuary discerns in a Marble-stone under his feet, where 
there will arise an Eye, and an Eare, and a Hand, and other linea- 
ments to make it a perfect Statue. Much more did our Saviour Christ, 
who was himselfe the Author of that disposition in them, (for no 
man hath any such disposition but from God) foresee in these fisher- 
men, an inclinablenesse to become usefull in that great service of his 
250 Church. Therefore hee tooke them from their owne ship, but he sent 
them from his Crosse; Hee tooke them weatherbeaten with North 
and South winds, and rough-cast with foame, and mud; but he sent 
them back soupled, and smoothed, and levigated, quickned, and in- 
animated with that Spirit, which he had breathed into them from his 
owne bowels, his owne eternall bowels, from which the Holy Ghost 
proceeded; Hee tooke fisher-men, and he sent fishers of men. Hee 
sent them not out to preach, as soone as he called them to him; He 
called them ad Discipulatum, before hee called them ad Apostolatum; 
He taught them, before they taught others. As S. Paul sayes of him- 

^ ,. 26 selfe, and the rest, God hath made us able Ministers of the New 
2 Cor. 3.0 . . . 

Testament; Idoneos t fit Ministers, that is, fit for that service. There 

is a fitnesse founded in Discretion; a Discretion to make our present 
service acceptable to our present Auditory; for if it be not acceptable, 
agreeable to them, it is never profitable. 

Wisd. 16.20 As God gave his children such Manna as was agreeable to every 

mans taste, and tasted to every man like that, that that man liked best: 
so are wee to deliver the bread of life agreeable to every taste, to fit 
our Doctrine to the apprehension, and capacity, and digestion of the 
hearers. For as S. Augustine sayes, That no man profits by a Sermon 
270 that he heares with paine, if he doe not stand easily; so if he doe not 


Sermon No. 13 277 

understand easily, or if he doe not assent easily to that that he heares, 
if he be put to study one sentence, till the Preacher have passed three 
or foure more, or if the doctrine be new and doubtf ull, and suspitious 
to him, this fitnesse which is grounded in discretion is not shewed. 
But the generall fitnesse is grounded in learning, S. Paul hath joyned 
them safely together, Rebuke and exhort with all long suffering, and 
learning. Shew thy discretion in seasonable Rebuking; shew thy 
learning in Exhorting. Let the Congregation see that thou studiest 
the good of their soules, and they will digest any wholesome increpa- 
tion, any medicinall reprehension at thy hands, Dilige & die quod 
voles. We say so first to God, Lord let thy spirit beare witnesse with 
my spirit, that thou lovest me, and I can endure all thy Prophets, and 
all the vte's, and the woes that they thunder against me and my sin. 
So also the Congregation sayes to the Minister, Dilige 6- die quod 
voles, shew thy love to me, in studying my case, and applying thy 
knowledge to my conscience, speake so, as God and I may know thou 
meanest me, but not the Congregation, lest that bring me to a con- 
fusion of face, and that to a hardnesse of heart; deale thus with me, 
love me thus, and say what thou wilt; nothing shall offend me. And 
this is the Idoneity, the fitnesse which we consider in the Minister, 
fitnesse in learning, fitnesse in discretion, to use and apply that learn- 
ing. So Christ fits his. 

Such men then Christ takes for the service of his Church; such as 
bring no confidence in their owne fitnesse, such as embrace the 
meanes to make them fit in his Schoole, and learne before they teach. 
And to that purpose he tooke Andrew and Peter; and he tooke them, 
when he found them casting their net into the Sea. This was a Sym- 
bolicall, a Propheticall action of their future life; This fishing was a 
type, a figure, a prophesie of their other fishing. But here (in this 
first part) we are bound to the consideration of their reall and direct 
action, and exercise of their present calling; They cast their Net, for 
they were Fishers, sayes the Text. In which, for, -(as wee told you at 
first) there is a double reason involved. 

First, in this For is intimated, how acceptable to God that labour 
is, that is taken in a calling. They did not forbeare to cast their nets 
because it was a tempestuous Sea; we must make account to meet 
stormes in our profession, yea and tentations too. A man must not 

2 Tim. 4.2 


rete in 

Quia pis- 

278 Sermon No. 13 

leave his calling, because it is hard for him to be an honest man in 
that calling; but he must labour to overcome those difficulties, and as 
310 much as he can, vindicate and redeeme that calling from those asper- 
sions and calumnies, which ill men have cast upon a good calling. 
They did not forbeare because it was a tempestuous Sea, nor because 
they had cast their nets often and caught nothing, nor because it was 
uncertaine how the Market would goe when they had catched. A 
man must not be an ill Prophet upon his own labours, nor bewitch 
them with a suspition that they will not prosper. It is the slothfull 
Prov. 26.13 man tk^ sa Y es ? <d Lion in the way, A Lion in the street. Cast thou 
thy net into the Sea, and God shall drive fish into thy net; undertake 
a lawfull Calling, and clogge not thy calling with murmuring, nor 
320 with an ill conscience, and God shall give thee increase, and worship 
in it, They cast their nets into the Sea, for they were -fishers; it was 
their Calling, and they were bound to labour in that. 
2 And then this For hath another aspect, lookes another way too, 

Quia pis- and implies another Instruction, They cast their nets into the Sea, 
catores for they were fishers, that is, if they had not beene fishers, they would 
not have done it; Intrusion into other mens callings is an unjust 
usurpation; and, if it take away their profit, it is a theft. If it be but 
a censuring of them in their calling, yet it is a calumny, because it is 
not in the right way, if it be extrajudiciall To lay an aspersion upon 
330 any man (who is not under our charge) though that which we say 
of him be true, yet it is a calumny, and a degree of libelling, if it be 
not done judiciarily, and where it may receive redresse and remedy. 
And yet how forward are men that are not fishers in that Sea, to 
censure State Councels, and Judiciary proceedings ? Every man is an 
2 Sam. 15.3 Absolom, to say to every man, Your cause is good, but the King hath 
appointed none to heare it; Money brings them in, favour brings them 
in, it is not the King; or, if it must be said to be the King, yet it is the 
affection of the King and not his judgement, the King misled, not 
rightly informed, say our seditious Absoloms, and, Oh that I were 
[2 Sam. 15] 34 made ludge in the land, that every man might come unto me, and I 
Ver. 4 would doe him justice, is the charme that Absolom hath taught every 
man. They cast their nets into a deeper Sea then this, and where they 
are much lesse fishers, into the secret Councels of God. It is well 
provided by your Lawes, that Divines and Ecclesiasticall persons may 

Sermon No. 13 279 

not take f armes, nor buy nor sell, for returne, in Markets. I would It 
were as well provided, that buyers and sellers, and farmers might not 
be Divines, nor censure them. I speake not of censuring our lives; 
please your selves with that, till God bee pleased to mend us by that, 
(though that way of whispering calumny be not the right way to that 

350 amendment) But I speak of censuring our Doctrines, and of appoint- 
ing our doctrines; when men are weary of hearing any other thing, 
then Election and Reprobation, and whom, and when, and how, and 
why God hath chosen, or cast away. We have liberty enough by your 
Law, to hold enough for the maintenance of our bodies, and states; 
you have liberty enough by our Law, to know enough for the salva- 
tion of your soules; If you will search farther into Gods eternall 
Decrees, and unrevealed Councels, you should not cast your nets into 
that Sea, for you are not fishers there. Andrew and Peter cast their 
nets, for they were -fishers, (therefore they were bound to do it) And 

360 againe, for they were fishers, (if they had not been so, they would not 
have done so.) 

These persons then thus disposed, unfit of themselves, made fit by Duosimul 
him, and found by him at their labour, labour in a lawfull Calling, 
and in their owne Calling, our Saviour Christ cals to him; And he 
called them by couples, by paires; two together. So he called his [Gen. 1.27] 
Creatures into the world at the first Creation, by paires. So he called [Gen. 6.19, 
them into' the Arke, for the reparation of the world, by paires, two 20] 
and two. God loves not singularity; The very name of Church im- 
plies company; It is Concio, Congregatio, Ccetus; It is a Congregation, 

370 a Meeting, an assembly; It is not any one man; neither can the 
Church be preserved in one man. And therefore it hath beene dan- 
gerously said, (though they confesse it to have beene said by many 
of their greatest Divines in the Roman Church) that during the time 
that our blessed Saviour lay dead in the grave, there was no faith left 
upon the earth, but onely in the Virgin Mary; for then there was no 
Church. God hath manifested his will in two Testaments; and 
though he have abridged and contracted the doctrine of both in a 
narrow roome, yet he hath digested it into two Commandements, [Mat. 22.37- 
Love God, love thy neighbour. There is but one Church; that is true, 39; Mark 

380 but one; but that one Church cannot be in any one man; There is but 12:30-31; 
one Baptisme; that is also true, but one; But no man can Baptize Luke 10.27] 

280 Sermon No. ij 

himself e; there must be Sacerdos & competent, (as our old Canons 
speake) a person to receive, and a Priest to give Baptisme, There is 
but one faith in the remission of sins; that is true too, but one; But 
no man can absolve himself e; There must be a Priest and a penitent. 
God cals no man so, but that he cals him to the knowledge, that he 
hath called more then him to that Church, or else it is an illusory, 
and imaginary calling, and a dreame. 
Take heed therefore of being seduced to that Church that is in one 

390 man; In scrinio pectoris, where all infallibility, and assured resolution 

is in the breast of one man; who (as their owne Authors say) is not 

bound to aske the counsell of others before, nor to follow their 

counsell after. And since the Church cannot be in one, in an unity, 

take heed of bringing it too neare that unity, to a paucity, to a few, 

to a separation, to a Conventicle. The Church loves the name of 

Catholique; and it is a glorious, and an harmonious name; Love thou 

those things wherein she is Catholique, and wherein she is har- 

Lyri- monious, that is, Quod ubique, quod semper, Those universall, and 

nen[sis] fundamentall doctrines, which in all Christian ages, and in all Chris- 

400 dan Churches, have beene agreed by all to be necessary to salvation; 
and then thou art a true Catholique. Otherwise, that is, without rela- 
tion to this Catholique and universall doctrine, to call a particular 
Church Catholique, (that she should be Catholique, that is, universall 
in dominion, but not in doctrine) is such a solecisme, as to speak of a 
white blacknesse, or a great littlenesse; A particular Church to be 
universall, implies such a contradiction. 

Duofratres Christ loves not singularity; he called not one alone; He loves not 

schisme neither between them whom he cals; and therefore he cals 
persons likely to agree, two brethren, (He saw two brethren, Peter 

410 and Andrew, 6r.) So he began to build the Synagogues, to establish 
that first government, in Moses and Aaron, brethren; So he begins to 
build the Church, in Peter and Andrew, brethren. The principall 
fraternity and brotherhood that God respects, is spirituall; Brethren 
in the profession of the same true Religion. But Peter and Andrew 
whom he called here to the true Religion, and so gave them that 
second fraternity and brotherhood, which is spirituall, were naturall 
brethren before; And that God loves; that a naturall, a secular, a 
civill fraternity, and a spirituall fraternity should be joyned together; 

Sermon No. 13 281 

when those that professe the same Religion, should desire to contract 

420 their alliances, in marrying their Children, and to have their other 
dealings in the world (as much as they can) with men that professe 
the same true Religion that they do. That so (not medling nor dis- 
puting the proceedings of States, who, in some cases, go by other rules 
then private men do) we doe not make it an equall, an indifferent 
thing, whether we marry our selves, or our children, or make our 
bargaines, or our conversation, with persons of a different Religion, 
when as our Adversaries amongst us will not goe to a Lawyer, nor 
call a Physitian, no, nor scarce a Taylor, or other Tradesman of 
another Religion then their owne, if they can possibly avoid it. God 

430 saw a better likelihood of avoyding Schisme and dissention, when 
those whom hee called to a new spirituall brotherhood in one Re- 
ligion, were naturall brothers too, and tied in civill bands, as well as 

And as Christ began, so he proceeded; for the persons whom he 
called were CatechisticalL, instructive persons; persons, from whose 
very persons we receive instruction. The next whom he called, (which 
is in the next verse) were two too; and brethren too; lohn and 
lames; but yet his owne kinsmen in the flesh. But, as he chose two 
together to- avoid singularity, and two brethren to avoid Schisme, so 

440 he preferred two strangers before his own kindred, to avoid partiality, 
and respect of persons. Certainly every man is bound to do good to 
those that are neare him by nature; The obligation of doing good to 
others lies {for the most part) thus; Let us do good to all men, but 
especially unto them which are of the houshold of the jaithjutt; (They 
of our owne Religion are of the Quorum) Now, when all are so, (of 
the houshold of the faithfull, of our owne Religion) the obligation 
looks home, and lies thus, He that provideth not for his own, denieth 
the faith, and is worse then an Infidel. Christ would therefore leave 
no example, nor justification of that perverse distemper, to leave his 

450 kindred out, nor of their disposition, who had rather buy new friends 
at any rate, then relieve or cherish the old. But yet when Christ knew 
how far his stock would reach, that no liberality, howsoever placed, 
could exhaust that, but that he was able to provide for all, he would 
leave no example nor justification of that perverse distemper, to heape 
up preferments upon our owne kindred, without any consideration 

Non cognati 

Gal. 6.10 

i Tim. 5.8 

282 Sermon No. 13 

how Gods glory might be more advanced by doing good to others 
too; But finding in these men a fit disposition to be good labourers 
in his harvest, and to agree in the service of the Church, as they did 
in the band of nature, he calls Peter and Andrew, otherwise strangers, 

460 before he called his Cosins, lames and lohn. 

Continub These Circumstances we proposed to be considered in these per- 

sequuti sons before, and at their being called. The first, after their calling, 
is their chearfull readinesse in obeying, Continub sequuti, They were 
bid follow, and forthwith they followed. Which present obedience 
,,, , of theirs is exalted in this, that this was freshly upon the imprison- 

ment of lohn Baptist, whose Disciple Andrew had been; And it 
might easily have deterred, and averted a man in his case, to consider, 
that it was well for him that he was got out of lohn Baptists schoole, 
and company, before that storme, the displeasure of the state fell 

470 upon him; and that it behoved him to be wary to apply himself e to 
any such new Master, as might draw him into as much trouble; 
which Christs service was very like to doe. But the contemplation of 
future persecutions, that may fall, the example of persecutions past, 
that have falne, the apprehension of imminent persecutions, that are 
now falling, the sense of present persecutions, that are now upon us, 
retard not those, upon whom the love of Christ Jesus works effec- 
tually; They followed for all that. And they followed, when there 
was no more perswasion used to them, no more words said to them, 
but Sequere me, Follow me. 

480 And therefore how easie soever lulian the Apostate might make 
it, for Christ to work upon so weake men, as these were, yet to worke 
upon any men by so weake means, onely by one Sequere me, Follow 
me, and no more, cannot be thought easie. The way of Rhetorique in 
working upon weake men, is first to trouble the understanding, to 
displace, and to discompose, and disorder the judgement, to smother 
and bury in it, or to empty it of former apprehensions and opinions, 
and to shake that belief e, with which it had possessed it self before, and 
then when it is thus melted, to powre it into new molds, when it is 
thus mollified, to stamp and imprint new formes, new images, new 

490 opinions in it. But here in our case, there was none of this fire, none 
of this practise, none of this battery of eloquence, none of this verball 
violence, onely a bare Sequere me, Follow me, and they followed. No 

Sermon No. 13 283 

eloquence enclined them, no terrors declined them: No dangers with- 
drew them, no preferment drew them; they knew Christ, and his 
kindred, and his means; they loved him, himselfe, and not any thing 
they expected from him. Minus te amat f qui aliquid tuum amat, quod August. 
non propter te amat, That man loves thee but a little, that begins his 
love at that which thou hast, and not at thy selfe. It is a weake love 
that is divided between Christ and the world; especially, if God come 

500 after the world, as many times he does, even in them, who thinke 
they love him well; that first they love the riches of this world, and 
then they love God that gave them. But that is a false Method in this 
art of love; The true is, radically to love God for himselfe, and other 
things for his sake, so far, as he may receive glory in our having, and 
using them. 

This Peter and Andrew declared abundantly; they did as much as Relictis 
they were bid; they were bid -follow, and they followed; but it seemes retibus 
they did more, they were not bid leave their nets, and yet they left 
their nets, and followed him: But, for this, they did not; no man can 

510 doe more in the service of God, then is enjoyned him, commanded 
him. There is no supererogation, no making of God beholden to us, 
no bringing of God into our debt. Every man is commanded to love [Mat. 22.37; 
God with all his heart, and all his power, and a heart above a whole Mark 12:30; 
heart, and a power above a whole power, is a strange extension. That Luke 10.27] 
therefore which was declared explicitely, plainly, directly by Christ, 
to the young man in the Gospel, Vade, & vende, 6- sequere, Goe and Mat. 19.21 
sell all, and follow me, was implicitely implied to these men in our 
text, Leave your nets, and follow me. And, though to doe so, (to 
leave all) be not alwayes a precept, a commandment to all men, yet 

530 it was a precept, a commandment to both these, at that time; to the 
young man in the Gospel, (for he was as expressly bid to sell away 
all, as he was to follow Christ) and to these men in the text, because 
they could not performe that that was directly commanded, except 
they performed that which was implied too; except they left their 
nets, they could not follow Christ. When God commands us to fol- 
low him, he gives us light, how, and in which way he will be fol- 
lowed; And then when we understand which is his way, that way is 
as much a commandment, as the very end it selfe, and not to follow 
him that way, is as much a transgression, as not to follow him at all. 


Sermon No. 

[Mat. 6.33] 

Mat. 8.14 

[and 15] 

Mat. 9. [9 

and] 10 

Joh. 21. i 
[also 2-4] 


530 If that young man in the Gospel, who was bid sell all, and give to 
the poore, and then follow, had followed, but kept his interest in his 
land; If he had devested himself e of the land, but let it fall, or con- 
veyed it to the next heire, or other kinsmen; If he had employed it 
to pious uses, but not so, as Christ commanded, to the poore, still he 
had been in a transgression: The way when it is declared, is as much 
a command, as the end. 

But then, in this command, which was implicitely, and by neces- 
sary consequence laid upon Peter and Andrew, to leave their, nets, 
(because without doing so, they could not forthwith follow Christ) 

540 there is no example of forsaking a calling, upon pretence of following 
Christ; no example here, of devesting ones selfe of all means of de- 
fending us from those manifold necessities, which this life lays upon 
us, upon pretence of following Christ; It is not an absolute leaving 
of all worldly cares, but a leaving them out of the first consideration; 
Primum queer ite regnum Dei, so, as our first businesse be to seeke 
the kingdome of God. For, after this leaving of his nets, for this time, 
Peter continued owner of his house, and Christ came to that house 
of his, and found his mother in law sicke in that house, and recov- 
ered her there. Upon a like commandment, upon such a Sequere, 

550 Follow me, Matthew followed Christ too; but after that following, 
Christ went with Matthew to his house, and sate at meat with him at 
home. And for this very exercise of fishing, though at that time when 
Christ said, Follow me, they left their nets, yet they returned to that 
trade, sometimes, upon occasions, in all likelihood, in Chris ts life; 
and after Christs death, clearly they did returne to it; for Christ, after 
his Resurrection, found them fishing. 

They did not therefore abandon and leave all care, and all govern- 
ment of their own estate, and dispose themselves to live after upon 
the sweat of others; but transported with a holy alacrity, in this pres- 

560 ent and chearfull following of Christ, in respect of that then, they 
neglected their nets, and all things else. Perfecta obedientia est sua 
imperfecta relinquere, Not to be too diligent towards the world, is 
the diligence that God requires. S. Augustine does not say, sua re- 
linquere, but sua imperfecta relinquere, That God requires we should 
leave the world, but that we should leave it to second considerations; 
That thou do not f orbeare, nor defer thy conversion to God, and thy 

Sermon No. 13 285 

restitution to man, till thou have purchased such a state, bought such 
an office, married, and provided such and such children, but imper- 
jecta relinquere, to leave these worldly things unperfected, till thy 

570 repentance have restored thee to God, and established thy reconcilia- 
tion in him, and then the world lyes open to thy honest endeavours. 
Others take up all with their net, and they sacrifice to their nets, be- Hab. 1.16 
cause by them their -portion is fat, and their meat plenteous. They are 
confident in their own learning, their own wisedome, their own 
practise, and (which is a strange Idolatry) they sacrifice to themselves, 
they attribute all to their own industry. These men in our text were 
far from that; they left their nets. 

But still consider, that they did but leave their nets, they did not 
burne them. And consider too, that they left but nets; those things, 

580 which might entangle them, and retard them in their following of 
Christ. And such nets, (some such things as might hinder them in 
the service of God) even these men, so well disposed to follow Christ, 
had about them. And therefore let no man say, Imitari vellem, sed Gregor. 
quod relinquam, non habeo, I would gladly doe as the Apostles did, 
leave all to follow Christ, but I have nothing to leave; alas, all things 
have left me, and I have no-thing to< leave. Even that murmuring at 
poverty, is a net; leave that. Leave thy superfluous desire of having 
the riches of this world; though thou mayest flatter thy selfe, that thou 
desirest to have onely that thou mightest leave it, that thou mightest 

590 employ it charitably, yet it might prove a net, and stick too close about 

thee to part with it. Multa relinquitis, si desideriis renunciatis, You Idem 

leave your nets, if you leave your over-earnest greedinesse of catching; 

for, when you doe so, you doe not onely fish with a net, (that is, lay 

hold upon all you can compasse) but, -(which is strange) you fish 

for a net, even that which you get proves a net to you, and hinders 

you in the following of Christ, and you are lesse disposed to follow 

him, when you have got your ends, then before. He that hath least, 

hath enough to- waigh him down from heaven, by an inordinate love 

of that little which he hath, or in an inordinate and murmuring desire 

600 of more. And he that hath most, hath not too much to give for 

heaven; Tantum valet regnum Dei, quantum tu vales, Heaven is Idem 
alwayes so much worth, as thou art worth. A poore man may have 
heaven for a penny, that hath no greater store; and, God lookes, that 

286 Sermon No. 13 

he to whom he hath given thousands, should lay out thousands upon 
the purchase of heaven. The market changes, as the plenty of money 
changes; Heaven costs a rich man more then a poore, because he hath 
more to give. But in this, rich and poore are both equall, that both 
must leave themselves without nets, that is, without those things, 
which, in their own Consciences they know, retard the following of 
610 Christ. Whatsoever hinders my present following, that I cannot fol- 
low to day, whatsoever may hinder my constant following, that I 
cannot follow to morrow, and all my life, is a net, and I am bound to 
leave that. 

And these are the pieces that constitute our first part, the circum- 
stances that invest these persons, Peter f and Andrew, in their former 
condition, before, and when Christ called them. 

Number 14. 


WE ARE now in our Order proposed at first, come to our 
second part, from the consideration of these persons, Peter 
and Andrew, in their former state and condition, before, 
and at their calling, to their future estate in pro-raise, but an infallible 
promise, Christs promise, if they followed him, (Follow me, and I 
will ma%e you fishers of men.} In which part we shall best come to 
our end, (which is your edification) by these steps. First, that there 
is an Humility enjoyned them, in the Sequere, follow, come after. 
That though they bee brought to a high Calling, that doe not make 
10 them proud, nor tyrannous over mens consciences; And then, even 
this Humility is limited, Sequere me, follow me; for there may be a 
pride even in Humility, and a man may follow a dangerous guide; 
Our guide here is Christ, Sequere me, follow me. And then we shall 
see the promise it selfe, the employment, the function, the preferment; 
In which there is no new state promised them, no- Innovation, (They 
were fishers, and they shall be fishers still) but there is an emprove- 
ment, a bettering, a reformation, (They were fisher-men before, and 
now they shall be fishers of men;} To which purpose, wee shall finde 
the world to be the Sea, and the Gospel their Net. And lastly, all 


288 Sermon No. 14 

20 this Is presented to them, not as it was expressed in the former part, 
with a For, (it is not, Follow me, for I will prefer you) he will not 
have that the reason of their following; But yet it is, Follow me, and 
I will prefer you; It is a subsequent addition of his owne goodnesse, 
but so infallible a one, as we may rely upon; Whosoever doth follow 
Christ, speeds well And into these considerations will fall all that 
belongs to this last part, Follow me, and I will make you fishers of 

Sequere First then, here is an impression of Humility, in following, in 

Humilitas comming after, Sequere, follow, presse not to come before; And it 

30 had need be first, if we consider how early, how primarie a sinne 
Pride is, and how soone it possesses us. Scarce any man, but if he 
lookc back seriously into himself e, and into his former life, and re- 
volve his owne history, but that the first act which he can remember 
in himselfe, or can be remembred of by others, will bee some act of 
Pride. Before Ambition, or Covetousnesse, or Licentiousnesse is 
awake in us, Pride is working; Though but a childish pride, yet 
pride; and this Parents rejoyce at in their children, and call it spirit, 
and so it is, but not the best. Wee enlarge not therefore the considera- 
tion of this word sequere, follow, come after, so farre, as to put our 

40 meditations upon the whole body, and the severall members of this 
sinne of pride; Nor upon the extent and diffusivenesse of this sinne, 
as it spreads it selfe over every other sinne; (for every sinne is com- 
plicated with pride, so as every sinne is a rebellious opposing of the 
law and will of God) Nor to consider the waighty hainousnes of 
pride, how it aggravates every other sin, how it makes a musket a 
Canon bullet, and a peble a Milstone; but after we have stopped a 
little upon that usefull consideration, That there is not so direct, and 
Diametrall a contrariety between the nature of any sinne and God, 
as between him and pride, wee shall passe to that which is our prin- 

50 cipall observation in this branch, How early and primary a sin pride 
is, occasioned by this, that the commandement of Humility is first 
given, first enjoyned in our first word, Sequere, follow. 

Nihil tarn But first, wee exalt that consideration, That nothing is so contrary 

contrarium to God, as Pride, with this observation, That God in the Scriptures 

Deo is often by the Holy Ghost invested, and represented hi the qualities 

and affections of man; and to constitute a commerce and familiarity 

Sermon No. 14 289 

between God and man, God is not onely said to have bodily linea- 
ments, eyes and eares, and hands, and feet, and to have some o the 
naturall affections of man, as Joy, in particular, (The Lord will re- Deut.30.9 

60 Joyce over thee for good, as he rejoyced over thy fathers) And so, 
pity too, (The Lord was with Ioseph t and extended ftindnesse unto Gen. 39.21 
him) But some of those inordinate and irregular passions and per- 
turbations, excesses and defects of man, are imputed to God, by, the 
holy Ghost in the Scriptures. For so, lazinesse, drowsinesse is imputed 
to God; (Awa\c Lord, why slee'pest thou?) So corruptiblenesse, and Psal. 44.23 
deterioration, and growing worse by ill company, is imputed to God; 
(Cum perverso perverteris, God is said to grow froward with the [Psal.] 18.26 
froward, and that hee learnes to go crookedly with them that go 
crookedly) And prodigality and wastfulnesse is imputed to God; 

70 (Thou sellest thy people for naught, and doest not increase thy wealth [Psal.] 44.12 
by their price) So sudden and hasty choler; (Kisse the Son lest he [Psal.] 2,12 
be angry, and ye perish In ira brevi, though his wrath be fyindled but 
a little) And then, illimited and boundlesse anger, a vindicative irrec- 
onciliablenesse is imputed to God; (/ was but a little displeased, Zech. 1.15 
(but it is otherwise now) / am very sore displeased) So there is Ira 
devorans; (Wrath that consumes like stubble) So there is Ira mul- Exod. 15.7 
tiplicata, (Plagues renewed, and indignation increased) So God him- lob 10.17 
selfe expresses it, (J will fight against you in anger and in fury) And ler. 21.5 
so for his inexorablenesse, his irreconciliablenesse, (0 Lord God of PsaL 80.4 

80 Hosts, Quousque, how long wilt thou be angry against the prayer of 
thy people?) Gods owne people, Gods own people praying to their 
owne God, and yet their God irreconciliable to them. Scorne and 
contempt is imputed to God; which is one of the most enormious, 
and disproportioned weakenesses in man; that a worme that crawles 
in the dust, that a graine of dust, that is hurried with every blast of 
winde, should find any thing so much inf eriour to it selfe as to scorne 
it, to deride it, to contemne it; yet scorne, and derision, and contempt 
is imputed to God, (He that sitteth in the Heavens shall laugh, the Psal. 2.4 
Lord shall have them in derision) and againe, (/ will laugh at your Prov. 1.26 

90 calamity, I will moc\ you when your feare commeth.) Nay beloved, 
even inebriation, excesse in that kinde, Drunkennesse, is a Metaphor 
which the Holy Ghost hath mingled in the expressing of Gods pro- 
ceedings with man; for God does not onely threaten to make his 

Lam 3.15 
Esay 49.26 

ler. 31.14 

[Icr. 3 i] 
Ver. 25 

Esay 43.24 

PsaL 104.2 


45.13 [and 


Rev. 12.1 

Dan. 7.10 

ExoA 34.14 

290 Sermon No. 14 

enemies drunke, (and to make others drunke is a circumstance of 
drunkennesse) (so Jerusalem being in his displeasure complaines, 
Inebriamt absynthio, (He hath made me drunke with wormewood) 
and againe, (They shall be drunke with their owne blood, as with 
new Wine) Nor onely to expresse his plentifull mercies to his friends 
and servants, does God take that Metaphore, (Inebriabo animam 

*Sacerdotis, I will ma\e the soule of the Priest drunke; fill it, satiate 
it) and againe, (/ will make the weary soule, and the sorrow-full 
soule drunke) But not onely all this, (though in all this God have a 
hand) not onely towards others, but God in his owne behalfe com- 
plaines of the scant and penurious Sacrificer, Non inebriasti me, Thou 
hast not made me drunke with thy Sacrifices. And yet, though for the 
better applying of God to the understanding of man, the Holy Ghost 
impute to God these excesses, and defects of man (lazinesse and 
drowsiness, deterioration, corruptiblenesse by ill conversation, prodi- 
gality and wastfulnesse, sudden choler, long irreconciliablenesse, 

scorne, inebriation, and many others) in the Scriptures, yet in no 
place of the Scripture is God, for any respect said to be proud; God 
in the Scriptures is never made so like man, as to be made capable of 
Pride; for this had not beene to- have God like man, but like the 

God is said in the Scriptures to apparell himself gloriously; (God 
covers him with light as with a garment) And so of his Spouse the 
Church it is said, (Her cloathing is of wrought gold, and her raiment 
of needle wor\e) and, as though nothing in this world were good 
enough for her wearing, she is said to be cloathed with the Sun. But 

glorious apparell is not pride in them, whose conditions require it, 
and whose revenews will beare it. God is said in the Scriptures to 
appeare with greatnesse and majesty, (A streame of fire came forth 
before him; thousand thousands ministred unto him, and ten thou- 
sand times ten thousand stood before him.} And so Christ shall come 
at Judgement, with his Hosts of Angels, in majesty, and in glory. 
But these outward appearances and acts of greatnesse are not pride 
in those persons, to whom there is a reverence due, which reverence 
is preserved by this outward splendor, and not otherwise. God is said 
in the Scriptures to triumph over his enemies, and to be jealous of 

his glory; (The Lord, whose name is lealous, is a jealous God) But, 

Sermon TSI 0.14 2 9 I 

for Princes to be jealous of their glory, studious of their honour, for 
any private man to be jealous of his good name, carefull to preserve 
an honest reputation, is not pride. For, Pride is Appetitus celsitudinis 
perversus, It is an inordinate desire of being better then we are. 

Now there is a lawf ull, nay a necessary desire of being better and 
better; And that, not onely in spirituall things, (for so every man is 
bound to be better and better, better today then yesterday, and to 
morrow then to day, and he that growes not in Religion, withers, 
There is no standing at a stay. He that goes not forward in godli- 

140 nesse, goes backward, and he that is not better, is worse) but even in 
temporall things too there is a liberty given us, nay there is a law, 
an obligation laid upon us, to endeavour by industry in a lawfull 
calling, to mend and improve, to enlarge our selves, and spread, even 
in worldly things. The first Commandement that God gave man, 
was not prohibitive; God, in that, forbad man nothing, but enlarged 
him with that Crescite, & multiplicamini, Increase and multiply, Gen. 1.28 
which is not onely in the multiplication of children, but in the en- 
largement of possessions too; for so it followes in the same place, not 
onely Replete, but Dominamini, not onely replenish the world, but 

150 subdue it, and take dominion over it, that is, make it your owne. For, 
Terram dedit filiis hominum, As God hath given sons to men, so God 
gives the possession of this world to the sons of men. For so when 
God delivers that commandement, the second time, to Noah, for the 
reparation of the world, Crescite & multiplicamini, Increase and 
multiply, he accompanies it with that reason, The feare of you, and Gen. 9.1 
the dread of you shall be upon all, and all are delivered into your [and 2] 
hands; which reason can have no relation to the multiplying of Chil- 
dren, but to the enlarging of possessions. God planted trees in Para- 
dise in a good state at first; at first with ripe fruits upon them; but 

160 Gods purpose was, that even those trees, though well then, should 
grow greater. God gives many men good estates from their parents 
at first; yet Gods purpose is that they should increase those estates. 
He that leaves no more, then his father left him, (if the fault be in 
himselfe) shall hardly make a good account of his stewardship to 
God; for, he hath but kept his talent in a handkercheif. And the sloth- Mat. 18.25 
full man is even brother to the waster. The holy Ghost in Solomon, Prov, 18.9 
scarce prefers him that does not get more, before him that wasts all. 

292 Sermon No. 14 

ler. 48.10 He makes them brethren; almost all one. Cursed be he that does the 
wor\e of God negligently; that does any Commandement of God 

170 by halves; And this negligent and lazy man, this in-industrious and 
illaborious man that takes no paines, he does one part of Gods Com- 
mandement, He does multiply, but he does not the other, he does not 
increase; He leaves Children enow, but he leaves them nothing; not 
in possssions and maintenance, nor in vocation and calling. 

i Tim. 6.10 And truly, howsoever the love of money be the roote of all evill, 

[i Tim. 6.] 9 (He cannot mistake that told us so) Howsoever they that will be rich 

(that resolve to be rich by any meanes) shall fall into many tentations f 

Howsoever a hasty desire of being suddenly and prematurely rich, 

be a dangerous and an obnoxious thing, a pestilent and contagious 

180 disease, {for what a perverse and inordinate anticipation and preven- 
tion of God and nature is it, to looke for our harvest in May, or to 
looke for all grains at once? and such a perversnesse is the hasty 
desire of being suddenly and prematurely rich) yet, to go on indus- 
triously in an honest calling, and giving God his leasure, and giving 
God his portion all the way, in Tithes, and in Almes, and then, still 
to lay up something for posterity, is that, which God does not onely 
permit and accept from us, but command to us, and reward in us. 
And certainly, that man shall not stand so right in Gods eye at the 
last day, that leaves his Children to the Parish, as he that leaves the 

190 Parish to his Children, if he have made his purchases out of honest 
gaine, in a lawfull Calling, and not out of oppression. 

In all which, I would be rightly understood; that is, that I speake 

of such poverty as is contracted by our owne lazinesse, or wastful- 

nesse. For otherwise, poverty that comes from the hand of God, is as 

rich a blessing as comes from his hand. He that is poore with a good 

conscience, that hath laboured and yet not prospered, knows to whom 

Psal. 4.7 to go, and what to say, Lord, thou hast put gladnesse into my heart, 

[and 8] more then in the time when corne and wine increased; (more now, 

then when I had more) / will lay me downe and sleeps, for thou 

300 Lord onely maJ^est me to dwell in safety. Does every rich man dwell 
in safety? Can every rich man lye downe in peace and sleepe? no, 
nor every poore man neither; but he that is poore with a good con- 
science, can. And, though he that is rich with a good conscience may, 
in a good measure, do so too, (sleepe in peace) yet not so out of the 

Sermon No. 14 293 

spheare and latitude of envy, and free from the machinations, and 
supplantations, and underminings of malicious men, that feed upon 
the confiscations, and build upon the ruines of others, as the poore 
man is. 
Though then S. Chrysostome call riches Absurditatis parentes, the 

210 parents of absurdities, That they make us doe, not onely ungodly, but 
inhumane things, not onely irreligious, but unreasonable things, un- 
comely and absurd things, things which we our selves did not suspect 
that we could be drawne to, yet there is a growing rich, which is not 
covetousnesse, and there is a desire of honor and preferment, which 
is not Pride. For, Pride is, (as we said before) Appetitus perversus, 
A perverse and inordinate desire, but there is a desire of honor and 
preferment, regulated by rectified Reason; and rectified Reason is 
Religion. And therefore, (as we said) how ever other affections of 
man, may, and are, by the Holy Ghost, in Scriptures, in some re- 

220 spects ascribed to God, yet never Pride. Nay, the Holy Ghost himself e 
seemes to be straitned, and in a difficulty, when he comes to expresse 
Gods proceedings with a proud man, and his detestation of him, and 
aversion from him. There is a considerable, a remarkable, indeed a 
singular manner of expressing it, (perchance you finde not the like 
in all the Bible) where God sayes, Him that hath a high looJ^e, and Psal. 101.5 
a proud heart, I will not, (in our last) 7 cannot, (in our former trans- 
lation) Not what? Not as it is in those translations, / cannot suffer 
him, I will not suffer him; for that word of Suffering, is but a volun- 
tary word, supplied by the Translators; In the Originall, it is as it 

230 were an abrupt breaking off on Gods part, from the proud man, and, 
(if we may so speake) a kinde of froward departing from him. God 
does not say of the proud man, I cannot worke upon him, I cannot 
mend him, I cannot pardon him, I cannot suffer him, I cannot stay 
with him, but meerly 7 cannot, and no more, I cannot tell what to 
say of him, what to doe for him; (Him that hath a proud heart, I 
cannot) Pride is so contrary to God, as that the proud man, and he 
can meet in nothing. And this consideration hath kept us thus long, 
from that which we made our first and principall collection, That 
this commandment of Humility, was imprinted in our very first 

240 word, Sequere, follow, be content to come after, to denote how early 
and primary a sin Pride is, and how soone it entred into the world, 

Superbia in 


[Gen. 1.3] 



Luk. 1 8. 1 1 

Psal. 52.1 

Superbia in 


[Gen. 2.19, 


294 Sermon No. 14 

and how soone into us; and that consideration we shall pursue now. 
We know that light is Gods eldest childe, his first borne of all 
Creatures; and it is ordinarily received, that the Angels are twins 
with the light, made then when light was made. And then the first 
act, that these Angels that fell, did, was an act of Pride. They [did] 
not thanke nor praise God, for their Creation; (which should have 
been their first act) They did not solicite, nor pray to God for their 
Sustentation, their Melioration, their Confirmation; (so they should 

250 have proceeded) But the first act that those first Creatures did, was 
an act of pride, a proud reflecting upon themselves, a proud over- 
valuing of their own condition, and an acquiescence in that, in an 
imaginary possibility of standing by themselves, without any farther 
relation, or beholdingnesse to God. So early, so primary a sin is Pride, 
as that it was the first act of the first of Creatures. 

So early, so primary a sin, as that whereas all Pride now is but a 
comparative pride, this first pride in the Angels was a positive, a 
radicall pride. The Pharisee is but proud, that he is not as other 
men are; that is but a comparative pride. No King thinks himselfe 

260 great enough, yet he is proud that he is independant, soveraigne, sub- 
ject to none. No subject thinks himselfe rich enough, yet he is proud 
that he is able to oppresse others that are poorer, Et gloriatur in malo, 
quia potens est, He boasteth himselfe in mischiefe, because he is a 
mighty man. But all these are but comparative prides; and there 
must be some subjects to compare with, before a King can be proud, 
and some inferiors, before the Magistrate, and some poore, before the 
rich man can be proud. But this pride in those Angels in heaven, was 
a positive pride; There were no other Creatures yet made, with whom 
these Angels could compare themselves, and before whom these 

270 Angels could prefer themselves, and yet before there was any other 
creature but themselves, any other creature, to undervalue, or insult 
over, these Angels were proud of themselves. So early, so primary a 
sin is Pride. 

So early, so primary, as that in that ground, which was for good- 
nesse next to heaven, that is, Paradise, Pride grew very early too. 
Adams first act was not an act of Pride, but an act of lawfull power 
and jurisdiction, in naming the Creatures; Adam was above them 
all, and he might have called them what he would; There had lyen 

Sermon No. 14 295 

no action, no appeale, if Adam had called a Lyon a Dog, or an Eagle 

280 an Owle. And yet we dispute with God, why he should not make all 
us vessels of honor, and we complaine of God, that he hath not given 
us all, all the abundances of this world. Comparatively Adam was 
better then all the world beside, and yet we finde no act of pride in 
Adam, when he was alone. Solitude is not the scene of Pride; The 
danger of pride is in company, when we meet to looke upon an- 
other. But in Adams wife, Eve, her first act (that is noted) was an 
act of Pride, a hearkning to that voyce of the Serpent, Ye shall be as Gen. 3.5 
Gods. As soone as there were two, there was pride. How many may 
we have knowne, -(if we have had any conversation in the world) 

290 that have been content all the weeke, at home alone, with their worky 
day faces, as well as with their worky day clothes, and yet on Sun- 
dayes, when they come to Church, and appeare in company, will 
mend both, their faces as well as their clothes. Not solitude, but com- 
pany is the scene of pride; And therefore I know not what to call 
that practise of the Nunnes in Spaine, who though they never see 
man, yet will paint. So early, so primary a sin is Pride, as that it 
grew instantly from her, whom God intended for a Helper, because 
he saw that it was not good for man to be alone. God sees that it is Gen. 2.18 
not good for man to be without health, without wealth, without 

300 power, and jurisdiction, and magistracy, and we grow proud of our 
helpers, proud of our health and strength, proud of our wealth and 
riches, proud of our office and authority over others. 

So early, so primary a sin is pride, as that, out of every mercy, and 
blessing, which God affords us, (and, His mercies are new every [Lam. 3.22, 
morning) we gather Pride; wee are not the more thankfull for them, 23] 
and yet we are the prouder of them. Nay, we gather Pride, not onely 
out of those things, which mend and improve us, (Gods blessings and 
mercies) but out of those actions of our own, that destroy and ruine 
us, we gather pride; sins overthrow us, demolish us, destroy and 

3 io m j ne us? and vet we are proud of our sinnes. How many men have 
we heard boast of their sinnes; and, (as S. Augustine confesses of 
himselfe) belie themselves, and boast of more sinnes then ever they 
committed? Out of every thing, out of nothing sin grows. Therefore 
was this commandment in our text, Sequere, Follow, come after, well 
placed first, for we are come to see even children strive for place and 

296 Sermon No. 14 

precedency, and mothers are ready to goe to the Heralds to know how 

Cradles shall be ranked, which Cradle shall have the highest place; 

Q ,-g Nay, even in the wombe, there was contention for precedency; lacob 

tooke hold of his brother Esaus heele, and would have been borne 

330 before him. 

Superbiain And as our pride begins in our Cradle, it continues in our graves 

monumentis and Monuments. It was a good while in the primitive Church, before 

any were buried in the Church; The best contented themselves with 

the Churchyards. After, a holy ambition, (may we call it so) a holy 

Pride brought them ad Limina, to the Church-threshold, to the 

Church-doore, because some great Martyrs were buried in the Porches, 

and devout men desired to lie neare them, as one Prophet did to lie 

i King. neare another, (Lay my bones besides his bones.} But now, persons 

13.31 whom the Devill kept from Church all their lives, Separatists, Liber- 

330 tines, that never came to any Church, And persons, whom the Devill 
brought to Church all their lives, (for, such as come meerly out of 
the obligation of the Law, and to redeem that vexation, or out of 
custome, or company, or curiosity, or a perverse and sinister affection 
to the particular Preacher, though they come to Gods house, come 
upon the Devils invitation) Such as one Devill, that is, worldly re- 
spect, brought to Church in their lives, another Devill, that is, Pride 
and vain-glory, brings to Church after their deaths., in an affectation 
of high places, and sumptuous Monuments in the Church. And such 
as have given nothing at all to any pious uses, or have determined 

340 their almes and their dole which they have given, in that one day of 
their funerall, and no farther, have given large annuities, perpetuities, 
for new painting their tombes, and for new flags, and scutcheons, 
every certaine number of yeares. 

O the earlinesse! O the latenesse! how early a Spring, and no Au- 
tumne! how fast a growth, and no declination, of this branch of this 
sin Pride, against which, this first word of ours, Sequere, Follow, 
come after, is opposed! this love of place, and precedency, it rocks us 
in our Cradles, it lies down with us in our graves. There are diseases 
proper to certaine things, Rots to sheepe, Murrain to cattell. There 

350 are diseases proper to certaine places, as the Sweat was to us. There 
are diseases proper to certaine times, as the plague is in divers parts 
of the Eastern Countryes, where they know assuredly, when it will 

Sermon No. 14 297 

begin and end. But for this infectious disease of precedency, and love 

of place, it is run over all places, as well Cloysters as Courts, And 

over all men, as well spirituall as temporall, And over all times, as 

well the Apostles as ours. The Apostles disputed often, who should [Mark 9.34] 

be greatest, and it was not enough to them, that Christ assured them, 

that they should sit upon the twelve thrones, and judge the twelve Matt. 19.28 

Tribes; it was not enough for the sonnes of Zebedee, to be put into 

360 that Commission, but their friends must solicite the office, to place 

them high in that Commission; their Mother must move, that one [Mat, 20.20, 

may sit at Christs right hand, and the other at his left, in the execu- 21 ] 

don of that Commission. Because this sin of pride is so early and 

primary a sin, is this Commandment of Humility first enjoyned, and 

because this sin appeares most generally in this love of place, and 

precedency, the Commandment is expressed in that word, Sequere, 

Follow, Come after. But then, even this Humility is limited, for it is 

Sequere me, follow me, which was proposed for our second Consid- 

eration, Sequere me. 

370 There may be a pride in Humility, and an over-weaning of our Sequere me 
selves, in attributing too much to our owne judgement, in following 
some leaders; for so, we may be so humble as to goe after some man, 
and yet so proud, as to goe before the Church, because that man may 
be a Schismatike. Therefore Christ proposes a safe guide, himself, 
Sequere me, follow me. It is a dangerous thing, when Christ sayes, 
"Vade post me, Get thee behind me; for that is accompanied with a 
shrewd name of increpation, Satan, Get thee behind me Satan; 
Christ speaks it but twice in the Gospell; once to Peter, who because 
he then did the part of an Adversary, Christ calls Satan, and once to 

380 Satan himselfe, because he pursued his tentations upon him; for there 
is a going behind Christ, which is a casting out of his presence, with- 
out any future following, and that is a fearefull station, a fearefull 
retrogradation; But when Christ sayes, not Vade retro, Get thee 
behind me, see my face no more, but Sequere me, follow me, he 
meanes to look back upon us; so the Lord turned and looked upon 
Peter, and Peter wept bitterly, and all was well; when hee bids us 62 
follow him, he directs us in a good way, and by a good guide. 

The Carthusian Friers thought they descended into as low pastures 
as they could goe, when they renounced all flesh, and bound them- 

Matt. 16.23 
[Mat.] 4.10 

. 22.61, 

298 Sermon No. 14 

390 selves to feed on fish onely; and yet another Order followes them in 
their superstitious singularity, and goes beyond them, Foliantes, the 
Fueillans, they eat neither flesh, nor fish, nothing but leafes, and 
rootes; and as the Carthusians in a proud humility, despise all other 
Orders that eat flesh, so doe the Fueillans the Carthusians that eat 
fish. There is a pride in such humility. That Order of Friers that 
called themselves Ignorantes, Ignorant men, that pretended to know 
nothing, sunk as low as they thought it possible, into an humble name 
and appellation; And yet the Minorits, (Minorits that are lesse then 
any) think they are gone lower, and then the Minimes, (Minimes 

400 that are lesse then all) lower then they. And when one would have 
thought, that there had not been a lower step then that, another Sect 
went beyond all, beyond the Ignorants, and the Minorits, and the 
Minimes, and all, and called themselves, Nullanos, Nothings. But 
yet, even these Diminutives, the Minorits, and Minimes, and Nullans, 
as little, as lesse, as least, as very nothing as they professe themselves, 
lie under this disease, which is opposed in the Sequere me, follow, 
come after, in our Text; For no sort nor condition of men in the 
world are more contentious, more quarrelsome, more vehement for 
place, and precedency, then these Orders of Friers are, there, where 

410 it may appeare, that is, in their publique Processions, as we finde by 
those often troubles, which the Superiours of the severall Orders, and 
Bishops in their severall Dioceses, and some of those Councels, which 
they call Generall, have been put to, for the ranking, and marshalling 
of these contentious, and wrangling men. Which makes me remem- 
ber the words, in which the eighteenth of Queene Elizabeths Injunc- 
tions is conceived, That to take away fond Curtesie, (that is, needlesse 
Complement) and to take away challenging of places, (which it 
seemes were frequent and troublesome then) To take away fond 
curtesie, and challenging of places, Processions themselves were taken 

420 away, because in those Processions, these Orders of Friers, that pre- 
tended to follow, and come after all the world, did thus passionately, 
and with so much scandalous animosity pursue the love of place, and 
precedency. Therefore is our humility here limited, Sequere me, fol- 
low me, follow Christ. How is that done? 

Sequendus Consider it in Doctrinall things first, and then in Morall; First 

in Doctrina how we are to follow Christ in beleeving, and then how in doing, in 

Sermon No. 14 299 

practising. First in Doctrinall things, There must have gone same 
body before, else it is no following; Take heed therefore of going on 
with thine owne inventions, thine owne imaginations, for this is no 

430 following; Take heed of accompanying the beginners of Heresies and 
Schismes; for these are no followings where none have gone before: 
Nay, there have not gone enow before, to make it a path to follow in, 
except it have had a long continuance, and beene much trodden in. 
And therfore to follow Christ doctrinally, is to embrace those Doc- 
trins, in which his Church hath walked from the beginning, and not 
to vexe thy selfe with new points, not necessary to salvation. That is 
the right way, and then thou art well entred; but that is not all; thou 
must walke in the right way to the end, that is, to the end of thy life. 
So that to professe the whole Gospel, and nothing but Gospel for 

440 Gospel, and professe this to thy death, for no respect, no dependance 
upon any great person, to slacken in any fundameatall point of thy 
Religion, nor to bee shaken with hopes or fears in thine age, when 
thou wouldst faine live at ease, and therefore thinkest it necessary 
to do, as thy supporters doe; To< persevere to the end in the whole 
Gospel, this is to follow Christ in Doctrinall things. 

In practical! things, things that belong to action, wee must also Sequent 
follow Christ, in the right way, and to the end. They are both (way *# wV# 
and end) laid together, Sufferentiam lob audiistis, & ftnem Domini lam. 5.11 
vidistis; You have heard of the patience of lob, and you have seen the 

450 end of the Lord; and you must goe lobs way to Christs end. lob hath 
beaten a path for us, to shew us all the way; A path that affliction 
walked in, and seemed to delight in it, in bringing the Sabaean upon [Job 1.14- 
his Oxen, the Chaldean upon his Camels, the fire upon his Sheep, 19] 
destruction upon his Servants, and at last, mine upon his Children. 
One affliction makes not a path; iterated, continued calamities doe; 
and such a path lob hath shewed us, not onely patience, but cheer- 
fulnesse; more, thankfulnesse for our afflictions, because they were 
multiplied. And then, wee must set before our eyes, as the way of 
lob, so the end of the Lord; Now the end of the Lord was the crosse: 

460 So that to follow him to the end, is not onely to beare afflictions, 
though to death, but it is to bring our crosses to the Crosse of Christ. 
How is that progresse made? (for it is a royall progresse, not a pil- 
grimage to follow Christ to his Crosse) Our Saviour saith, Hee that Matt. 16.2. 

300 Sermon No. 14 

mil follow me, let him ta\e up his crosse, and follow me. You see foure 
stages, foure resting, baiting places in this progresse. It must bee a 
crosse, And it must be my crosse, And then it must be ta\en up by 
me, And with this crosse of mine, thus taken up by me, I must follow 
Christ, that is, carry my crosse to his. 

Crux First it must bee a Crosse, Tollat crucem; for every man hath 

470 afflictions, but every man hath not crosses. Onely those afflictions are 
Gal. 6.14 crosses, whereby the world is crucified to us, and we to the world. 
The afflictions of the wicked exasperate them, enrage them, stone and 
pave them, obdurate and petrifie them, but they doe not crucifie 
them. The afflictions of the godly crucifie them. And when I am 
p t come to that conformity with my Saviour, as to fulfill his sufferings 

in my flesh, (as I am, when I glorifie him in a Christian constancy 
and cheerfulnesse in my afflictions) then I am crucified with him, car- 
2 King. 4.34 r ied up to his Crosse: And as Elisha in raysing the Shunamits dead 
child, put his mouth upon the childs mouth, his eyes, and his hands, 
480 upon the hands, and eyes of the child; so when my crosses have car- 
ried mee up to my Saviours Crosse, I put my hands into his hands, 
and hang upon his nailes, I put mine eyes upon his, and wash off all 
my former unchast looks, and receive a soveraigne tincture, and a 
lively verdure, and a new life into my dead teares, from his teares. 
[Mat. 27.46; I p U t my mouth upon his mouth, and it is I that say, My God, my 
Mark 15.34] God, why hast thou forsaken me? and it is I that recover againe, and 
[Luke say, Into thy hands, Lord, I commend my spirit. Thus my afflic- 
2 34^I tions are truly a crosse, when those afflictions doe truely crucifie me, 
and souple me, and mellow me, and knead me, and roll me out, to 
490 a conformity with Christ. It must be this Crosse, and then it must be 

my crosse that I must take up, Tollat suam. 

Crux mea " Other mens crosses are not my crosses; no man hath suffered more 
then himselfe needed. That is a poore treasure which they boast of 
in the Romane Church, that they have in their Exchequer, all the 
works of supererogation, of the Martyrs in the Primitive Church, 
that suffered so much more then was necessary for their owne salva- 
tion, and those superabundant crosses and merits they can apply to 
me. If the treasure of the blood of Christ Jesus be not sufficient, Lord 
what addition can I find, to match them, to piece out them! And if 
500 it be sufficient of it selfe, what addition need I seek? Other mens 

Sermon No. 14 301 

crosses are not mine, other mens merits cannot save me. Nor is any 
crosse mine owne, which is not mine by a good title; If I be not 

Possessor bonce fidei, If I came not well by that crosse. And Quid 

... i ^or. 4.7 

habeo quod nan accept? is a question that reaches even to my crosses; 

what have I that I have not received? not a crosse; And from whose 
hands can I receive any good thing, but from the hands of God? So 
that that onely is my crosse, which the hand of God hath laid upon 
me. Alas, that crosse of present bodily weaknesse, which the former 
wantonnesses of my youth have brought upon me, is not my crosse; 

510 That crosse of poverty which the wastf ulnesse of youth hath brought 
upon me, is not my crosse; for these, weaknesse upon wantonnesse, 
want upon wastfulnesse, are Natures crosses, not Gods, and they 
would fall naturally, though there were (which is an impossible sup- 
position) no God. Except God therefore take these crosses in the 
way, as they fall into his hands, and sanctifie them so, and then lay 
them upon me, they are not my crosses; but if God doe this, they are. 
And then this crosse thus prepared, I must ta\e up; Tollat. 

Forraine crosses, other mens merits are not mine; spontaneous and Tollat 
voluntary crosses, contracted by mine owne sins, are not mine; neither 

520 are devious, and remote, and unnecessary crosses, my crosses. Since 
I am bound to take up my crosse, there must be a crosse that is mine 
to take up; that is, a crosse prepared for me by God, and laid in my 
way, which is tentations or tribulations in my calling; and I must 
not go out of my way to seeke a crosse; for, so it is not mine, nor laid 
for my taking up. I am not bo-und to hunt after a persecution, nor 
to stand it, and not flye, nor to affront a plague, and not remove, nor 
to open my selfe to an injury, and not defend. I am not bound to 
starve my selfe by inordinate fasting, nor to teare my flesh by in- 
humane whippings, and flagellations. I am bound to take up my 

530 Crosse; and that is onely mine which the hand of God hath laid for 
me, that is, in the way of my Calling, tentations and tribulations 
incident to that. 

If it be mine, that is, laid for me by the hand of God, and taken Sequatur me 
up by me, that is, voluntarily embraced, then Sequatur, sayes Christ, 
I am bound to follow him, with that crosse, that is, to carry my crosse 
to his crosse. And if at any time I faint under this crosse in the way, 
let this comfort me, that even Christ himselfe was eased by Simon 

302 Sermon No. 14 

Mat. 27.32 o Gyrene, in the carrying of his Crosse; and in all such cases, I must 
flye to the assistance o the prayers of the Church, and of good men, 

540 that God, since it is his burden, will make it lighter, since it is his 
yoake, easier, and since it is his Crosse, more supportable, and give 
me the issue with the tentation. When all is done, with this crosse 
thus laid for me, and taken up by me, I must follow Christ; Christ 
to his end; his end is his Crosse; that is, I must bring my crosse to 
his; lay downe my crosse at the foote of his; Confesse that there is 
no dignity, no merit in mine, but as it receives an impression, a 
sanctification from his. For, if I could dye a thousand times for Christ, 
this were nothing, if Christ had not dyed for me before. And this is 
truly to follow Christ, both in the way, and to the end, as well in 

55 doctrinall things as in practicall. And this is all that lay upon these 

two, Peter and Andrew, Follow me. Remaines yet to be considered, 

what they shall get by this; which is our last Consideration. 

Piscatores They shall be fishers; and what shall they catch? men. They shall 

hominum be fishers of men. And then, for that the world must be their Sea, 

and their net must be the Gospel. And here in so vast a sea, and with 

so small a net, there was no great appearance of much gaine. And 

in this function, whatsoever they should catch, they should catch little 

for themselves. The Apostleship, as it was the fruitfullest, so it was 

the barrennest vocation; They were to catch all the world; there is 

560 their fecundity; but the Apostles were to have no Successors, as Apos- 
tles; there is their barrennesse. The Apostleship was not intended for 
a function to raise houses and families; The function ended in their 
persons; after the first, there were no more Apostles. 

And therefore it is an usurpation, an imposture, an illusion, it is 
a forgery, when the Bishop of Rome will proceed by ApO'Stolicall 
authority, and with Apostolicall dignity, and Apostolicall jurisdic- 
tion; If he be S. Peters Successor in the Bishopricke of Rome, he may 
proceed with Episcopall authority in his Dioces. If he be; for, though 
we doe not deny that S. Peter was at Rome, and Bishop of Rome; 

570 though we receive it with an historicall faith, induced by the consent 
of Ancient writers, yet when they will constitute matter of faith out 
of matter of fact, and, because S. Peter was (de facto) Bishop of 
Rome, therefore we must beleeve, as an Article of faith, such an 
infallibility in that Church, as that no Successor of S. Peters can ever 

Sermon No. 14 303 

erre, when they stretch it to matter of faith, then for matter of faith, 
we require Scriptures; and then we are confident, and justly confi- 
dent, that though historically we do beleeve it, yet out of Scriptures 
(which is a necessary proof e in Articles of faith) they can never 
prove that S. Peter was Bishop of Rome, or ever at Rome. So then, 

580 if the present Bishop of Rome be S. Peters Successor, as Bishop of 
Rome, he hath Episcopall jurisdiction there; but he is not S. Peters 
Successor in his Apostleship; and onely that Apostleship was a juris- 
diction over all the world. But the Apostleship was an extraordinary 
office instituted by Christ, for a certaine time, and to certaine pur- 
poses, and not to continue in ordinary use. As also the office of the 
Prophet was in the Old Testament an extraordinary Office, and was 
not transferred then, nor does not remaine now in the ordinary office 
of the Minister. 
And therefore they argue impertinently, and collect and infer some- 

590 times seditiously that say, The Prophet proceeded thus and thus, 
therefore the Minister may and must proceed so too; The Prophets 
would chide the Kings openly, and threaten the Kings publiquely, 
and proclaime the fault of the Kings in the eares of the people confi- 
dently, authoritatively, therefore the Minister may and must do so. 
God sent that particular Prophet leremy with that extraordinary 
Commission, Behold I have this day set thee over the Nations, and ler. 
over the Kingdomes, to roote out f and to pull downe, to destroy and 
throw downe, and then to build, and to plant againe; But God hath 
given none of us his Ministers, in our ordinary function, any such 

600 Commission over nations, and over Kingdomes. Even in leremies 
Commission there seemes to be a limitation of time; Behold this day 
I have set thee over them, where that addition (this day) is not onely 
the date of the Commission, that it passed Gods hand that day, but 
(this day} is the terme, the duration of the Commission, that it was 
to last but that day, that is, (as the phrase of that language is) that 
time for which it was limited. And therefore, as they argue per- 
versely, frowardly, dangerously that say, The Minister does not his 
duty that speakes not as boldly, and as publiquely too-, and of Kings, 
and great persons, as the Prophets did, because theirs was an Extraor- 

610 dinary, ours an Ordinary office, (and no man will thinke that the 
Justices in their Sessions, or the Judges in their Circuits may proceed 


Sermon No. 


quia nomen 


Exod. 3,14 

quia nomen 

PsaL 78.70 
[and 71] 
Mat. 2.2 

to executions, without due tryali by a course of Law, because Mar- 
shals, in time of rebellion and other necessities, may doe so, because 
the one hath but an ordinary, the other an extraordinary Commis- 
sion) So doe they deceive themselves and others, that pretend in the 
Bishop of Rome an Apostolicall jurisdiction, a jurisdiction over all 
the world, whereas howsoever he may be S. Peters Successor, as 
Bishop of Rome, yet he is no Successor to S. Peter as an Apostle; upon 
which onely the universall power can be grounded, and without 

620 which that universall power fals to the ground: The Apostolicall faith 
remaines spread over all the world, but Apostolicall jurisdiction is 
expired with their persons. 

These twelve Christ cals Fishers; why fishers? because it is a name 
of labour, of service, and of humiliation; and names that tast of 
humiliation, and labour, and service, are most properly ours; (fishers 
we may be) names of dignity, and authority, and command are not so 
properly ours, (Apostles wee are not in any such sense as they were) 
Nothing inflames, nor swels, nor puffes us up, more then that leaven 
of the soule, that empty, aery, frothy love of Names and Titles. We 

630 have knowne men part with ancient lands for new Titles, and with 
old Mannors for new Honours; and as a man that should bestow all 
his money upon a faire purse, and then have nothing to put into it; so 
whole Estates have melted away for Titles and Honours, and nothing 
left to support them. And how long last they? How many winds 
blast them ? That name of God, in which, Moses was sent to Pharaoh, 
is by our Translators and Expositors ordinarily said to be / Am that 
I Am, (Go and say, I Am hath sent me, sayes God there) But in truth, 
in the Originall, the name is conceived in the future, it is, I shall be. 
Every man is that he is; but onely God is sure that he shall be so still. 

640 Therefore Christ cals them by a name of labour and humiliation. But 
why by that name of labour and humiliation, Fishers? 

Because it was Nomen primitivum, their owne, their former name, 
The Holy Ghost pursues his owne way, and does here in Christ, as 
hee does often in other places, he speakes in such formes, and such 
phrases, as may most worke upon them to whom he speaks. Of 
David, that was a shepheard before, God sayes, he tooke him to feed 
his people. To those Magi of the East, who were given to the study 
of the Stars, God gave a Star to be their guide to Christ at Bethlem. 

Sermon No. 14 305 

To those which followed him to Capernaum for meat, Christ tooke 

650 occasion by that, to preach to them of the spirituall food of their souls. 
To the Samaritan woman, whom he found at the Well, he preached 
of the water of Life. To these men in our Text accustomed to a joy 
and gladnesse, when they tooke great, or great store of fish, he presents 
his comforts agreeably to their tast, They should be fishers still. 
Beloved, Christ puts no man out of his way, (for sinfull courses are 
no wayes, but continuall deviations) to goe to heaven. Christ makes 
heaven all things to all men, that he might gaine all : To the mirthfull 
man he presents heaven, as all joy, and to the ambitious man, as all 
glory; To the Merchant it is a Pearle, and to the husbandman it is a 

660 rich field. Christ hath made heaven all things to all men, that he 
might gaine all, and he puts no man out of his way to come thither. 
These men he calls Fishers, 

He does not call them from their calling, but he mends them in it. 
It is not an Innovation; God loves not innovations; Old doctrines, old 
disciplines, old words and formes of speech in his service, God loves 
best. But it is a Renovation, though not an Innovation, and Renova- 
tions are al wayes acceptable to God; that is, the renewing of a mans 
selfe, in a consideration of his first estate, what he was made for, and 
wherein he might be most serviceable to God. Such a renewing it is, 

670 as could not be done without God; no man can renew himself e, re- 
generate himself e; no man can prepare that worke, no man can 
begin it, no man can proceed in it of himselfe. The desire and the 
actuall beginning is from the preventing grace of God, and the 
constant proceeding is from the concomitant, and subsequent, and 
continuall succeeding grace of God; for there is no conclusive, no con- 
summative grace in this life; no such measure of grace given to any 
man, as that that man needs no more, or can lose or frustrate none 
of that. The renewing of these men in our text, Christ takes to him- 
selfe; Faciam vos, I will ma\e yee fishers of men; no worldly respects 

680 must make us such fishers; it must be a calling from God; And yet, 
(as the other Euangelist in the same history expresses it) it is Faciam 
fieri vos, I mil cause yee to be made fishers of men, that is, I will 
provide an outward calling for you too. Our calling to this Man- 
fishing is not good, Nisi Dominus faciat, & fieri faciat, except God 
make us fishers by an internall, and make his Church to make us so 

lohn 6.24 

[John] 4.11 
[also 6, 7, 

[Mat. 13.44, 



Mar. 1.17 

306 Sermon No. 14 

too, by an externall calling. Then we are fishers of men, and then 
we are successors to the Apostles, though not in their Apostleship, 
yet in this fishing. And then, for this fishing, the world is the Sea, 
and our net is the Gospel 

Mundus 69 The world is a Sea in many respects and assimilations. It is a Sea, 
Mare as it is subject to stormes, and tempests; Every man (and every man 
is a world) feels that. And then, it is never the shallower for the 
calmnesse, The Sea is as deepe, there is as much water in the Sea, in 
a calme, as in a storme; we may be drowned in a calme and flattering 
fortune, in prosperity, as irrecoverably, as in a wrought Sea, in ad- 
versity; So the world is a Sea. It is a Sea, as it is bottomlesse to any 
line, which we can sound it with, and endlesse to any discovery that 
we can make of it. The purposes of the world, the wayes of the 
world, exceed our consideration; But yet we are sure the Sea hath 
700 a bottome, and sure that it hath limits, that it cannot overpasse; The 
power of the greatest in the world, the life of the happiest in the 
world, cannot exceed those bounds, which God hath placed for them; 
So the world is a Sea. It is a Sea, as it hath ebbs and floods, and no 
man knowes the true reason of those floods and those ebbs. All men 
have changes and vicissitudes in their bodies, (they fall sick) And in 
their estates, (they grow poore) And in their minds, (they become 
sad) at which changes, (sicknesse, poverty, sadnesse) themselves 
wonder, and the cause is wrapped up in the purpose and judgement 
of God onely, and hid even from them that have them; and so the 
710 world is a Sea. It is a Sea, as the Sea affords water enough for all the 
world to drinke, but such water as will not quench the thirst. The 
world affords conveniences enow to satisfie Nature, but these en- 
crease our thirst with drinking, and our desire growes and enlarges 
it selfe with our abundance, and though we sayle in a full Sea, yet 
we lacke water; So the world is a Sea. It is a Sea, if we consider the 
Inhabitants. In the Sea, the greater fish devoure the lesse; and so doe 
the men of this world too. And as fish, when they mud themselves, 
have no hands to make themselves cleane, but the current of the 
waters must worke that; So have the men of this world no means 
720 to cleanse themselves from those sinnes which they have contracted 
in the world, of themselves, till a new flood, waters of repentance, 

Sermon No. 14 307 

drawne up, and sanctified by the Holy Ghost, worke that blessed 
effect in them. 

All these wayes the world Is a Sea, but especially it is a Sea in this 
respect, that the Sea is no place of habitation, but a passage to our 
habitations. So the Apostle expresses the world, Here we have no Heb. 13.14 
continuing City, but we seethe one to come; we seeke it not here, but 
we seeke it whilest we are here, els we shall never finde it. Those 
are the two great works which we are to doe in this world; first to 

know, that this world is not our home, and then to provide us an- 
other home, whilest we are in this world. Therefore the Prophet sayes, 
Arise, and depart, -for this is not your rest. Worldly men, that have Mic. 2.10 
no farther prospect, promise themselves some rest in this world, 
(Soule, thou hast much goods laid up for many yeares f ta\e thine Luk. 12.19 
ease, eate, drin\e, and be merry, sayes the rich man) but this is not 
your rest; indeed no rest; at least not yours. You must depart, depart 
by death, before yee come to that rest; but then you must arise, before 
you depart; for except yee have a resurrection to grace here, before 
you depart, you shall have no resurrection to glory in the life to come, 

3 when you are departed. 

Now, in this Sea, every ship that sayles must necessarily have some Status navi- 
part of the ship under water; Every man that lives in this world, must gantium 
necessarily have some of his life, some of his thoughts, some of his 
labours spent upon this world; but that part of the ship, by which 
he say Is, is above water; Those meditations, and those endevours 
which must bring us to heaven, are removed from this world, and 
fixed entirely upon God. And in this Sea, are we made fishers of men; 
Of men in generall; not of rich men, to profit by them, nor of poore 
men, to pierce them the more sharply, because affliction hath opened 

3 a way into them; Not of learned men, to be over-glad of their appro- 
bation of our labours, Nor of ignorant men, to affect them with an 
astonishment, or admiration of our gifts: But we are fishers of men, 
of all men, of that which makes them men, their soules. And for this 
fishing in this Sea, this Gospel is our net. 

Eloquence is not our net; Traditions of men are not our nets; onely Rete 
the Gospel is. The Devill angles with hooks and bayts; he deceives, Euangelium 
and he wounds in the catching; for every sin hath his sting. The 



Non quta 



Rom. 6.23 

[Mat. 7.7] 

308 Sermon No. 14 

Gospel of Christ Jesus is a net; It hath leads and corks; It hath leads, 
that Is, the denouncing of Gods judgements, and a power to sink 
760 down, and lay flat any stubborne and rebellious heart, And it hath 
corks, that is, the power of absolution, and application of the mercies 
of God, that swimme above all his works, means to erect an humble 
and contrite spirit, above all the waters of tribulation, and affliction. 
A net is Res nodosa, a knotty thing; and so is the Scripture, full of 
knots, of scruple, and perplexity, and anxiety, and vexation, if thou 
wilt goe about to entangle thy selfe in those things, which appertaine 
not to thy salvation; but knots of a fast union, and inseparable alli- 
ance of thy soule to God, and to the fellowship of his Saints, if thou 
take the Scriptures, as they were intended for thee, that is, if thou 
770 beest content to rest in those places, which are cleare, and evident in 
things necessary. A net is a large thing, past thy fadoming, if thou 
cast it from thee, but if thou draw it to thee, it will lie upon thine 
arme. The Scriptures will be out of thy reach, and out of thy use, If 
thou cast and scatter them upon Reason, upon Philosophy, upon 
Morality, to try how the Scriptures will fit all them, and beleeve 
them but so far as they agree with thy reason; But draw the Scrip- 
ture to thine own heart, and to thine own actions, and thou shalt finde 
it made for that; ail the promises of the old Testament made, and 
all accomplished in the new Testament, for the salvation of thy soule 
780 hereafter, and for thy consolation in the present application of them. 
Now this that Christ promises here, is not here promised in the 
nature of wages due to our labour, and our fishing. There is no merit 
in all that we can doe. The wages of sin is Death; Death is due to sin, 
the proper reward of sin; but the Apostle does not say there, That 
eternall life is the wages of any good worke of ours. (The wages of 
sinne is death, but eternall life is the gift of God, through lesus Christ 
our Lord) Through Jesus Christ, that is, as we are considered in 
him; and in him, who is a Saviour, a Redeemer, we are not consid- 
ered but as sinners. So that Gods purpose works no otherwise upon 
790 us, but as we are sinners; neither did God rneane ill to any man, till 
that man was, in his sight, a sinner. God shuts no man out of heaven, 
by a lock on the inside, except that man have clapped the doore after 
him, and never knocked to have it opened againe, that is, except he 
have sinned, and never repented, Christ does not say in our text, 



Sermon No. 14 309 

Follow me, for I will prefer you; he will not have that the reason, the 
cause. If I would not serve God, except I might be saved for serving 
him, I shall not be saved though I serve him; My first end in serving 
God, must not be my selfe, but he and his glory. It is but an addition 
from his own goodnesse, Et jaciam, Follow me, and I will doe this; 
but yet it is as certaine, and infallible as a debt, or as an effect upon a 
naturall cause. Those propositions in nature are not so certaine; The 
Earth is at such a time just between the Sunne, and the Moone, there- 
fore the Moone must be Eclipsed, The Moone is at such time just 
betweene the Earth and the Sunne, therefore the Sunne must be 
Eclipsed; for upon the Sunne, and those other bodies, God can, and 
hath sometimes wrought miraculously, and changed the naturall 
courses of them; (The Sunne stood still in loshua, And there was an [Joshua 
unnaturall Eclipse at the death of Christ) But God cannot by any I - I 3] 
Miracle so worke upon himselfe, as to make himselfe not himselfe, [Luke 23.44, 
unmercifull, or unjust; And out of his mercy he makes this promise, 45] 
(Doe this, and thus it shall be with you) and then, of his justice he 
performes that promise, which was made meerely, and onely out of 
mercy, If we doe it, (though not because we doe it) we shall have 
eternall life. 

Therefore did Andrew, and Peter faithfully beleeve, such a net 
should be put into their hands. Christ had vouchsafed to fish for 
them, and caught them with that net, and they beleeved that he that 
made them fishers of men, would also enable them to catch others 
with that net. And that is truly the comfort that refreshes us in aE 
our Lucubrations, and night-studies, through the course of our lives, 
that that God that sets us to Sea, will prosper our voyage, that whether 
he fix us upon our owne, or send us to other Congregations, he will 
open the hearts of those Congregations to us, and blesse our labours to 
them. For as S. Pauls V& si non, lies upon us wheresoever we are, I 1 Cor. 
{Wo be unto us if wee doe not preach) so, (as S. Paul sayes too) we 9* r ^] 
were of all men the most miserable, if wee preached without hope of [ z C r - 
doing good. With this net S. Peter caught three thousand soules in I 5* I 9] 
one day, at one Sermon, and five thousand in another. With this net Acts 2.41 
S. Paul fished all the Mediterranean Sea, and caused the Gospel of [Acts] 4-4 
Christ Jesus to abound from Jerusalem round about to Illyricum. This R m - I 5- I 9 
is the net, with which if yee be willing to bee caught, that is, to lay 

310 Sermon No. 14 

downe all your hopes and affiances in the gracious promises of his 
Gospel, then you are fishes reserved for that great Mariage-feast, 
which is the Kingdome of heaven; where, whosoever is a dish, is a 
ghest too; whosoever is served in at the table, sits at the table; who- 
rp i i soever is caught by this net, is called to this feast; and there your 

soules shall be satisfied as with marrow, and with fatnesse, in an 
infallible assurance, of an everlasting and undeterminable terme, in 
inexpressible joy and glory. Amen. 

Number 15. 

Preached at Lincolns Inne 
[January JO, l6lC)/20} 


WHEN OUR Saviour forbids us to cast pearl before swine, we Mat. 7.6 
understand ordinarily in that place, that by pearl, are un- 
derstood the Scriptures; and when we consider the natu- 
rall generation and production of Pearl, that they grow bigger and 
bigger, by a continuall succession, and devolution of dew, and other 
glutinous moysture that fals upon them, and there condenses and 
hardens, so that a pearl is but a body of many shels, many crusts, 
many films, many coats enwrapped upon one another, To this Scrip- 
ture which we have in hand, doth that Metaphor of pearl very prop- 
I0 erly appertain; because our Saviour Christ in this Chapter under- 
taking to prove his own Divinity and God-head to the Jews, who 
acknowledged, and confessed the Father to be God, but denyed it 
of him, he folds and wraps up reason upon reason, argument upon 
argument, that all things are common between the Father and him, 
that whatsoever the Father does, he does, whatsoever the Father is, 
he is; for first, he says, he is a partner, a cooperator with the Father, 
in the present administration and government of the world, My [John 5] 
Father wor\eth hitherto, and I wor\; well, if the Father do ease him- Verse 17 
self upon instruments now, yet was it so from the beginning? had 
20 he a part in the Creation? Yes; What things soever the Father doth, Verse 19 
those also doth the Son likewise. But doe those extend to the work 
properly, and naturally belonging to God, to the remission of sinnes, 
to the infusion of grace, to the spirituall resurrection of them that are 



Sermon No. 

Verse 21 

Verse 27 


dead in their iniquities? Yes, even to that too. For as the Father 
raiseth up the dead, and quicfyneth them, even so the Son quic^neth 
whom he will. But hath not this power of his a determination, or 
expiration? shall it not end, at least when the world ends? No, not 
then, for God hath given him authority to execute judgment, because 
he is the Son of man. Is there then no Supersedeas upon this commis- 

30 sion ? Is the Sonne e quail with the Father in our eternall election, in 
our creation, in the meanes of our salvation, in the last judgement, in 
all? In all, Ornne judicium, God hath committed all judgement to 
the Son; And here is a pearl made up; the dew of Gods grace sprin- 
kled upon your souls, the beams of Gods Spirit shed upon your 
soules, that effectual! and working knowledge, That he who dyed 
for your salvation is perfect God, as well as perfect man, fit, as willing 
to accomplish that salvation. 

In handling then this Judgement, which is a word that embraces 
and comprehends all, All from our Election, where no merit or future 

40 actions of ours were considered by God, to our fruition and possession 
of that election, where all our actions shall be considered and recom- 
pensed by him, we shall see first that Judgment belongs properly to 
God; And secondly, that God the Father whom we consider to be the 
root and foundation of the Deity, can no more devest his Judgment 
then he can his Godhead, and therefore in the third place we con- 
sider, what that committing of Judgment, which is mentioned here 
imports, and then to whom it is committed, To the Sonne: and lastly 
the largnesse of that which is committed, Omne, all Judgment, so that 
we cannot carry our thoughts so high, or so farre backwards, as to 

50 think of any Judgment given upon us in Gods purpose or decree 
without relation to Christ; Nor so far forward, as to think that there 
shall be a Judgment given upon us, according to* our good morall 
dispositions or actions, but according to our apprehension and imita- 
tion of Christ. Judgment is a proper and inseparable Character of 
God; that's first: the Father cannot devest himself of that; that's next. 
The third is that he hath committed it to another; And then the per- 
son that is his delegate, is his onely Sonne; and lastly his power is 
everlasting, And that Judgment day that belongs to him, hath, and 
shall last from our first Election, through the participation of the 

60 meanes prepared by him in his Church, to our association and union 

Sermon ~N Q.I $ 313 

with him in glory, and so the whole circle of time, and before time 
was, and when time shall be no more, makes up but one Judgment 
day to him, to whom the Father who judged! no man hath com- 
mitted all Judgment. 

First then Judgment appertaines to God, It is his in Criminall i.Part 
causes, V indicia mihi, Vengeance is mine, I mil repay, saith the Lord; Indicium 
It is so in civill things too; for God himself is proprietary of all, Dei 
Domini est terra et plenitudo ejus, The earth is the Lords, and all Rom. 12.19 
that is in, and on the earth; If our silver is mine, and your gold is [Psal. 24.1] 

70 mine, says the Prophet, and the beasts on a Thousand hills are mine, [Haggai 
says David, you are usufructuaries of them, but I am proprietary; 2.8] 
No attribute of God is so often iterated in the Scriptures, no state of [Psal. 
God so often inculcated, as this of Judge, and Judgment, no word 50.10] 
concerning God so often repeated: but it is brought to* the height, 
where in that place of the Psalm, where we read, God judgeth among 
the Gods, the Latine Church ever read it, Deus dijudicat Deos, God Psal. 82.1 
judgeth the Gods themselves; for though God say of Judges and 
Magistrats, Ego dixi dii estis, I have said ye are Gods, (and if God [Psal. 
say it, who shall gainsay it?) yet he says too, Moriemini, sicut ho- 82.6,7] 

80 mines, The greatest Gods upon earth shall die li\e men; And if that 
be not humiliation enough, there is more threatned in that which 
follows, yee shall jail li\e one of the Princes, for the fall of a Prince 
involves the ruine of many others too, and it fills the world with 
horror for the present, and ominous discourse for the mture; but the 
farthest of all is Deus dijudicat Deos, even these Judges must come 
to Judgment, and therefore that Psalme which begins so, is con- 
cluded thus, Surge Domine, arise God, and judge the earth: If he 
have power to judge the earth, he is God, and even in God himselfe 
it is expressed as a kind of rising, as some exaltation of his power, 

90 that he is to Judge; And that place in the beginning of that Psalme 
many of the antients read in the future Dijudicabit, God shall judge 
the Gods, because the frame of the Psalme seems to referre it to the 
last Judgment; Tertullian reads it Dijudicavit, as a thing past, God 
hath judged in all times; and the letter of the text requires it to be 
in the present, Dijudicat. Collect all, and Judgment is so essentiall 
to God, as that it is coeternall with him, he hath, he doth, and he 
will judge the world, and the Judges of the world; other Judges die 

[ Apoc. 6.10] 
PsaL 75-7 

Indicium de~ 

[Deut. 4 .7J 


Rom. 3.20 

314 Sermon No. 15 

like men, weakely, and they fall, that's worse, ignominiously, and 
they fall like Princes, that's worst, fearfully, and yet scornfully, and 

3 when they are dead and fain, they rise no more to execute Judgement, 
but have Judgment executed upon them. The Lord dyes not, nor he 
falls not, and if he seem to slumber, the Martyrs under the Altar 
awake him with their Vsque quo D online, how long O Lord before 
thou execute Judgment? And he will arise and Judge the world, for 
Judgment is his; God putteth downe one, and setteth up another, 
says David; where hath he that power? Why, God is the Judge, not 
a Judge, but the Judge, and in that right he putteth downe one, and 
setteth up another. 
Now for this Judgment, which we place in God, we must consider 

in God three notions, three apprehensions, three kinds of Judgment. 
First, God hath Jtidicium detestationis, God doth naturally know, 
and therefore naturally detest evill; for no man in the extreamest 
corruption of nature is yet fallen so far, as to love or approve evill at 
the same time that he knows, and acknowledges it to be evilL But 
we are so blind in the knowledge of evill, that we needed that great 
supplement, and assistance of the law it self to make us know what 
was evill; Moses magnifies (and justly) the law, Non appropinqua- 
vit, says Moses, God came not so neare to any nation as to the Jews; 
Non taliter fecit, God dealt not SO' well with any nation, as with the 

feu/s; and wherein? because he had given them a law: and yet we 
see the greatest dignity of this law, to be, That by the law is the 
knowledge of sinne; for though by the law of nature written in our 
hearts, there be some condemnation of some sinnes, yet to know that 
every sinne was Treason against God, to know that every sinne hath 
the reward of death, and eternall death annexed to it; this knowledge 
we have onely by the law. Now if man will pretend to be a Judge, 
what an exact knowledge of the law is required at his hand? for 
some things are sinne to one nation, which are not to another, as 
where the just authority of the lawfull Magistrate, changes the nature 

of the thing, and makes a thing naturally indifferent, necessary to 
them, who are under his obedience; some things are sinnes at one 
time, which are not at another, as all the ceremoniall law, created 
new sinnes which were not sinnes before the law was given, nor since 
it expir'd; some things are sinnes in a man now, which will not be 

Sermon No. 75 315 

sinnes in the same man to morrow, as when a man hath contracted 
a just scruple, against any particular action, it is a sinne to doe it 
during the scruple, and it may be sinne in him to omit it, when he hath 
devested the scruple; onely God hathjudicium detestationisfao, knows, 
and therefore detests evill, and therefore flatter not thy self with a 

140 Tush, God sees it not, or, Tush, God cares not, Doth it disquiet him 
or trouble his rest in heaven that I breake his Sabbath here? Doth it 
wound his body, or draw his bloud there, that I swear by his body 
and bloud here ? Doth it corrupt any of his virgins there, that I sol- 
licit the chastity of a woman here? Are his Martyrs withdrawn from 
their Allegeance, or retarded in their service to him there, because I 
dare not defend his cause, nor speake for him, nor fight for him 
here? Beloved, as it is a degree of superstition, and an effect of an 
undiscreet zeale, perchance, to be too forward in making indifferent 
things necessary, and so to imprint the nature, and sting of sin where 

150 naturally it is not so: certainly it is a more slippery and irreligious 
thing to be too apt to call things meerely indifferent, and to forget 
that even in eating and drinking, waking and sleeping, the glory of 
God is intermingled; as if we knew exactly the prescience and fore- 
knowledge of God, there could be nothing contingent o-r casuall, (for 
though there be a contingency in the nature of the thing, yet it is cer- 
tain to God) so if we considered duly, wherein the glory of God 
might be promov'd in every action of ours, there could scarce be any 
action so indifferent, but that the glory of God would turne the scale 
and make it necessary to me, at that time; but then private interests, 

160 and private respects create a new indifferency to my apprehension, 
and calls me to consider that thing as it is in nature, and not as it is 
considered with that circumstance of the glory of God, and so I lose 
that Judicium detestationis, which onely God hath absolutely and 
perfectly to know, and therefore to detest evill, and so he is a Judge. 

And as he is a Judge, so Judicat rem, he judges the nature of the Indicium 
thing, he is so too, as he hath Judicium discretions, and so Judicat discretions 
personam, he knows what is evill, and he discernes when thou com- 
mittest that evill. Here you are fain to supply defects of laws, that 
things done in one County may be tryed in another; And that in 

170 offences of high nature, transmarine offences may be inquir'd and 

tryed here; But as the Prophet says, Who measured the waters in the Esay 40.12 


Sermon No. 

hollow of Ms hand, or meted out the heavens with a span, who com- 
prehended the dust of the earth in a measure, or weighed the moun- 
tains in a scale? So I say, who hath divided heaven into shires or 
parishes, or limited the territories and Jurisdictions there, that God 
should not have and exercise Judicium discretionis, the power of dis- 
cerning all actions, in all places? When there was no more to be seen, 
or considered upon the whole earth but the garden of Paradise, for 

[Prov. 8.31] from the beginning Delicits ejus esse cum filiis hominum, Gods de- 

180 light was to be with the sons of men, and man was only there, shal 

we not diminish God nor speak too vulgarly of him to say, that he 

hovered like a Falcon over Paradise, and that from that height of 

heaven, the piercing eye of God, saw so little a thing, as the forbidden 

fruit, and what became of that, and the reaching eare of God heard 

the hissing of the Serpent, and the whispering of the woman, and 

what was concluded upon that? Shall we think it little to have seen 

things done in Paradise when there was nothing else to divert his 

eye, nothing else to distract his counsels, nothing else done upon the 

face of the earth? Take the earth now as it is replenished, and take 

190 it either as it is torn and crumbled into raggs, and shivers, not a king- 

dome, not a family, not a man agreeing with himself e; Or take it in 

Psalm 2.2 that concord which is in it, as All the Kings of the earth set them- 

selves, and all the Rulers of the earth ta\e counsell together against 

the Lord; take it in this union, or this division, in this concord, or 

[Psal. 2.4] this discord, still the Lord that sitteth in the heavens discernes all, 

looks at all, laughs at all, and hath them all in derision. Earthly Judges 

have their distinctions, and so their restrictions; some things they 

cannot know, what mortall man can know all? Some things they 

cannot take knowledge of, for they are bound to evidence: But God 

200 hath Indicium discretions, no mist, no cloud, no darknesse, no dis- 

guise keeps him from discerning, and judging all our actions, and 

so he is a Judge too. 

Indicium And he is so lastly, as he hath ludidum retributionis, God knows 

retnbutionis what is evill, he knows when that evill is done, and he knows how 
to punish and recompense that evill: for the office of a Judge who 
judges according to a law, being not to contract, or extend that law, 
but to declare what was the true meaning of that Law-maker when 
hee made that law, God hath this judgement in perfection, because 

Sermon No. 15 317 

hee himself made that law by which he judges, and therefore when 

210 he hath said, Morte morieris, If thou do this, thou shalt die a double 
death; where he hath said, Stipendium peccati mors est, every sin 
shall be rewarded with death; If I sinne against the Lord, who shall 
entreat for me? Who shall give any other interpretation, any modifi- 
cation, any Non obstante upon his law in my behalf, when he comes 
to judge me according to that law which himself hath made? Who 
shall think to delude the Judge, and say, Surely this was not the 
meaning of the Law-giver, when he who is the Judge was the Law- 
maker too? 
And then as God is Judge in all these three respects, so is he a 

220 Judge in them all, Sine Ap'pellatione, and Sine judiciis, man cannot 
appeal from God, God needs no evidence from man; for, for the 
Appeal first, to whom should we appeal from the Soveraign? 
Wrangle as long as ye will who is Chief Justice, and which Court 
hath Jurisdiction over another; I know the Chief Justice, and I know 
the Soveraign Court; the King of heaven and earth shall send his 
ministring Spirits, his Angels to the womb, and bowels of the Earth, 
and to the bosome, and bottome of the Sea, and Earth and Sea must de- 
liver, Corpus cum causa, all the bodies of the dead, and all their actions, 
to receive a judgement in this Court: when it will be but an errone- 

230 ous, and frivolous Appeal, to call to the Hils to fall down upon us, 
and the Mountains to cover, and hide us from the wrathfull judgment 
of God. He is a Judge then Sine appellatione, without any Appeal, 
from him, he is so too Sine judiciis, without needing any evidence 
from us. Now if I be wary in my actions here, incarnate Devils, de- 
tractors, and informers cannot accuse me; If my sinne come not to 
action, but lye onely in my heart, the Devill himself who is the 
accuser of the brethren, hath no evidence against me; but God knows 
my heart; doth not he that 'pondereth the heart, understand it? where 
it is not in that faint word, which the vulgar Edition hath expressed 

240 it in, inspector cordium, That God sees the heart; but the word is 
Tochen, which signifies every where to weigh, to number, to search, 
to examine; as the word is used by Salomon again, The Lord weigh- 
eth the spirits, and it must be a steady hand, and exact scales that 
shall weigh spirits. So that though neither man, nor Devill, nay nor 
my self give evidence against me, yea, though I know nothing by 

[Gen. 2.17] 
[Rom. 6.23] 
i Sam. 2.25 

Sine Appel- 

2 3*3] 

Sine Judiciis 

Prov. 24.12 

318 Sermon IN o.i 5 

my selfe, I am not thereby justified; why? where is the farther dan- 

i Cor. 4.4 ger? In this which follows there in Saint Paul, He that judges me is 

the Lord, and the Lord hath meanes to know my heart better then 

my self: And therefore, as Saint Augustine makes use of those words, 

Psal. 42.7 25 Abyssus Abyssum invocat, one depth cals upon another, The infinite 

depth of my sins must call upon the more infinite depth of Gods 

mercy; for if God, who is Judge in all these respects, judicio detesta- 

tionis, he knows, and abhors evill, and judicio discretion-is ', he discerns 

every evill person, and every evill action, and indicia retributionis, 

he can, and will recompense evill with evill; And all these Sine Ap- 

pellatione, we cannot appeal from him, and Sine judiciis, he needs 

no evidence from us; If this Judge enter into judgement with me, not 

onely not I, but not the most righteous man, no, nor the Church 

[Eph. whom he hath washed in his blood, that she might be without spot 

5.25-27] = 6 or wrinckle, shall appear righteous in his sight. 

2. Part This being then thus, that Judgement is an unseparable character 

of God the Father, being Fons Deitatis, the root and spring of the 

whole Deity, how is it said, that the Father judgeth no man? Not 

that we should conceive a wearinesse, or retiring in the Father, or a 

discharging of himself upon the shoulders, and labours of another, in 

the administration, and judging of this world; for as it is truly said, 

that God rested the seventh day, that is, he rested from working in 

[John 5.17] that kind, from creating, so it is true that Christ says here, My Father 

worJ^eth yet, and I wor\; and so as it is truly said here, The Father 

Job. 8.50 ^judgeth no man, it is truly sayd by Christ too, of the Father, / see\ 

not mine own glory, there is one that seefteth, and judgeth; still it is 

[Habakkuk true, that God hath Judicium detestationis, Thy eyes are pure eyes 

1.13] O Lord, and cannot behold iniquity, says the Prophet; still it is true, 

ler. 29.23 that hee hath Judicium discretionis (because they committed villany 

in Israel, even I %now it, saith the Lord;) still it is true, that he hath 

i Sam. 2.6 Judicium retributionis, The Lord fylleth and ma\eth alive, he bring- 

eth down to the grave, and bringeth up; still it is true, that he hath 

[Psal. all these sine appellatione; for go to the Sea, or Earth, or Hell, as 

139.8-10] David makes the distribution, and God is there; and he hath them 

lob 16.19 ' So sine judiciis, for our witnesse is in heaven, and our record is on high: 

All this is undeniably true, and besides this, that great name of God, 

by which he is first called in the Scriptures Elohim f is not incon- 

Sermon No. 1 5 319 

veniently derived from Elah, which is Jurare to swear, God is able 
as a Judge to minister an oath unto us, and to draw evidence from 
our own consciences against our selves, so that then, the Father he 
judges still, but he judges as God, and not as the Father. In the three 
great judgements of God, the whole Trinity judges; In the first 
judgement, before all times, which was Gods Judiciary separating 
of vessels of honour, from vessels of dishonour, in our Election, and 

290 Reprobation; In his second judgement, which is in execution now, 
which is Gods judiciary separating of servants from enemies, in the 
scales, and in the administration of the Christian Church; and in the 
last judgement, which shall be Gods Judiciary separating of sheep 
from goats, to everlasting glory, or condemnation; in all these three 
judgements, all the three Persons of the Trinity are Judges. Consider 
God altogether, and so in all outward works, all the Trinity con- 
curres, because all are but one God; but consider God in relation, in 
distinct Persons, and so the severall Persons do something in which 
the other Persons are not inter essed; The Sonne hath not a generation 

300 f rom himself, so, as he had from the Father, and from the holy Ghost, 
as a distinct person, he had none at all; the holy Ghost had a preced- 
ing from the Father and Son, but from the Sonne as a person, who 
had his generation from another, but not so from the Father. Not to 
stray into clouds, or perplexities in this contemplation, God, that is, 
the whole Trinity, judges still, but so as the Sonne judgeth, the Father 
judgeth not, for that Judgment he hath committed. 

That we may husband our hour well, and reserve as much as we Commisit 
can for our two last considerations, the Cui f & Quid, to whom, and 
that's to the Sonne, and what he hath committed, and that's all ludge- 

310 ment, we will not stand much upon this, more needs not then this; 
That God in his wisdome foreseeing, that man for his weaknesse 
would not be able to settle himself upon the consideration of God 
and his judgments, as they are meerly heavenly, and spiritual!, out 
of his abundant goodnesse hath established a judgement, and or- 
dained a Judge upon earth like himself, and like our selves too, That 
as no man hath seen God, so no man should goe about to see his 
unsearchable decrees, and judgements, but rest in those sensible, and 
visible meanes which he hath afforded, that is, Christ Jesus speaking 
in his Church, and applying his blood unto us in the Sacraments to 

320 Sermon No. 15 

3=0 t j ie wor l(J s enc [ : God might have suffered Abraham to rest in the first 

[Gen. 3.15] generall promise, Semen mulieris, the Seed of the woman shall bruise 

the Serpents head, but he would bring it neerer to a visible, to a 

[Gen. 22.1 8] personall Covenant, In semine tuo, In thy Seed shall all nations be 

blessed; he might well have let him rest in that appropriation of the 

promise to his race, but he would proceed farther, and seal it with a 

sensible seal in his flesh with Circumcision; he might have let him 

rest in that ratification, that a Messias should come by that way, but 

he would continue it by a continuall succession of Prophets, till that 

Messias should come; and now that he is come and gone, still God 

[Rom. 33 pursues the same way; How should they believe, except they hear? 

10.14] and therefore God evermore supplies his Church with visible and 
sensible meanes, and knowing the naturall inclination of man, when 
he cannot have, or cannot comprehend the originall, and prototype, to 
satisfie, and refresh himself with a picture, or representation; So, 
though God hath forbidden us that slippery, and frivolous, and dan- 
Coi. 1.15 gerous use of graven Images, yet hee hath afforded us his Sonne, who 
is the image of the invisible God, and so more proportionall unto us, 
more apprehensible by us; And so this committing is no more but that 
God, in another form then that of God, hath manifested his power of 
340 judgiftg^ ^d thi s committing, this manifestation is in Filio , in his Son. 
Filio But in the entrance into the handling of this, we aske onely this 

question, Cui flio } to which Sonne of God is this commission given ? 
Not that God hath more Sons then one; but because that Sonne is 
his Sonne by a two-fold filiation, by an eternall, and inexpressible 
generation, and by a temporary, but miraculous incarnation, in which 
of these rights is this commission derived upon him? doth he judge 
as he is the Son of God? or as he is the Son of man? I am not 
ordinarily bold in determining points (especially if they were funda- 
mentall) wherein I find the Fathers among themselves, and the 
350 School in it selfe, and the reverend Divines of the Reformation 
amongst themselves to differ; But yet neither am I willing to raise 
doubts, and leave the auditory unsatisfyed, and unsetled; we are not 
upon a Lecture, but upon a Sermon, and therefore we will not 
multiply variety of opinions; summe up the Fathers upon one side in 
Saint Ambrose mouth, and they will say with him, Huic dedit ubique 
generando, non largiendo, God gave his Sonne this commission then 

Sermon No. 15 321 

must have it by his eternall generation, as the Son of God: sum up 
the Fathers on the other side, in Saint Augustines mouth, and there 

360 they will say with him, that it is so clear, and so certain, that what- 
soever is said in the Scripture to be committed, and given to Christ, 
belongs to Christ as the Son o man, and not as the Son o God, as 
that th'other opinion cannot be maintained; and at this distance we 
shall never bring them to meet: but take in this rule, Indicium con- 
venit ei ut homo, causa ut Deus t God hath given Christ this com- 
mission as man, but Christ had not been capable o this commission 
if he had not been God too, and so it is easily reconcil'd: If we shall 
hold simply to the letter of the text, Pater dedit, then it will seem to 
have been committed to him in his eternall generation, because that 

370 was a work of the Fathers onely, and in that generation the holy 
Ghost had no part; But since in this judgement, which is now com- 
mitted to him, the holy Ghost hath a part, (for as we said before, the 
Judgement is an act of the whole Trinity) we must look for a com- 
mission from the whole Trinity, and that is as he is man, for, tola August. 
Trinitas univit humanitatem, The hypostaticall union of God and 
man in the person of Christ, was a work of the whole Trinity. 

Taking it then so- setled, that the capacity of this Judgment, and (if 
we may say so) the future title to it, was given to him, as God by his 
essence, in his eternall generation, by which non vitce particeps, sed Cyrill 

380 vita naturaliter est r we cannot say that Christ hath life, but that he is 
life, and the Life, for whatsoever the Father is, he is, excepting onely 
the name and relation of Father, the capacity, the ability is in him, 
eternally before any imaginable, any possible consideration of time; 
But the power of the actuall execution of this Judgement, which is 
given, and is committed, is in him as man: because as the same 
Father says, Ad hominem dicitur, Quid habes quod non accepisti? 
When Saint Paul says, What hast thou that thou has not received? [i Cor, 4.7] 
he asks that question of a man, that which is received, is received as 
man; For as Bellarmine, in a place where he disposes himself to DeChristo 

390 quarrell at some few words of Calvins, though he confesse the matter 1. 2. c. 19 
to be true, and -(as he cals it there) Catholique, says, Essentiam geni- 
tam negamus, we confesse that Christ hath not his essence from his 
Father by generation, the relation, the filiation, he hath from his 
Father, he hath the name of Son, but he hath not this execution of 
this judgement by that relation, by that filiation; still as the Son of 

Act. 17.31 

PsaL 82.8 



[John] 5.27 
[Mat.] 28.18 

[Mat.] 11.27 


322 Sermon No. 15 

God, he hath the capacity, as the Sonne of man, he hath the execution; 
And therefore Prosper that follows S. Augustine limits it perchance 
too narrowly to the very flesh, to the humanity, Ipsa (not If see) erit 
Judex, qu& sub Judice stetit, and ipsa judicabit, qu<z judicata est, 

400 w k ere k e places not this Judgement upon the mixt person (which is 
the safest way) of God and man, but upon man alone. God hath 
appointed a day, in which he will judge the world in right eousnesse; 
But by whom? By that man whom he hath ordained. God will judge 
still; but still in Christ; and therefore says S. Augustine upon those 
words, Arise God, and judge the earth: Cui Deo dicitur surge, nisi 
ei qui dormivit? What God doth David call upon to arise, but that 
God who lay down to sleep in the grave? as though he should say 
(says Augustine) Dormivisti judicatus a terra, surge & judica terrain. 
So that to collect all, though judgement be such a character of God 

410 as he cannot devest, yet the Father hath committed such a Judgement 
to the Sonne, as none but he can execute. 

And what is that? Omne judicium, all judgement, that is, omne 
imperium, omnem potestatem; It is presented in the name of Judge- 
ment, but it involves all. It is literally, and particularly Judgement in 
S. lohn, The Father hath given him authority to execute judgement; 
It is extended unto power in Saint Matthew, All power is given unto 
me in heaven and in earth; And it is enlarged as far farther, as can 
be expressed or conceived in another place of Saint Matthew, All 
things are deliver'd to me of my Father. Now all things our Saviour 

420 Christ Jesus exercises, either per carnem, or at least in carne, whatso- 
ever the Father does, the Sonne does too, In carne, because now there 
is an unseparable union betwixt God and the humane nature: The 
Father creates new souls every day in the inanimation of Children, 
and the Sonne creates them with him; The Father concurs with all 
second causes as the first moving cause of all, in naturall things, and 
all this the Sonne does too; but all this in carne; Though he be in our 
humane flesh, he is not the lesse able to doe the acts belonging to the 
Godhead, but per carnem, by the flesh instrumentally, visibly, he 
executes judgement, because he is the Son of man, God hath been 

430 so indulgent to man, as that there should be no judgement given upon 
man, but man should give it. 

Christ then having all Judgment, we refresh to your memory those 
three Judgements which we toucht upon before; first, the Judgement 


Sermon No. 15 323 

of our Election, severing of vessels of honour and dishonor; next, the 
Judgement of our Justification here, severing of friends from ene- 
mies; and then the Judgment of our Glorification, severing sheep 
from goats; and for the first, of our Election, As if I were under the 
condemnation of the Law, for some capitall offence, and going to 
execution, and the Kings mercy expressed in a sealed pardon were 
presented me, I should not stand to enquire what mov'd the King to 
doe it, what hee said to any body else, what any body else said to him, 
what hee saw in mee, or what hee look't for at my hands, but embrace 
that mercy cheerfully, and thankfully, and attribute it onely to his 
abundant goodnesse: So, when I consider my selfe to have been ler 
fall into this world, in mass a Damnata, under the generall condem- 
nation of mankind, and yet by the working of Gods Spirit, I find at 
first a desire, and after a modest assurance, that I am delivered from 
that condemnation, I enquire not what God did in his bed-chamber, 
in his cabinet counsell, in his eternall decree, I know that hee hath 
made Judicium electionis in Christ Jesus: And therefore that I may 
know, whether I doe not deceive my selfe, in presuming my self to be 
of that number, I come down, and examine my selfe whether I can 
truly tell my conscience, that Christ Jesus dyed for mee, which I can- 
not doe, if I have not a desire and an endevour to conform my self to 
him; And if I do that, there I finde my Predestination, I am a Chris- 
tian, and I will not offer to goe before my Master Christ Jesus, I can- 
not be sav'd before there was a Saviour, In Christ Jesus is Omne ju- 
dicium, all judgement, and therefore the judgment of Election, the 
first separation of vessels of honour and dishonour in Election and 
Reprobation was in Christ Jesus. 

Much more evidently is the second judgement of our Justification 
by means ordain'd in the Christian Church, the Judgement of Christ, 
it is the Gospel of Christ which is preacht to you there, it is the bloud 
of Christ which is presented to you there; There is no name given 
under heaven whereby you should be saved, there are no other means 
wherby salvation should be applyed in his name given, but those 
which he hath instituted in his Church; So that when I come to the 
second judgement, to try whether I stand justifyed in the sight of 
Christ, or no, I come for that Judgement to Christ in his Church; 
Doe I remember what I contracted with Christ Jesus, when I took 




324 Sermon No. 15 

the name of a Christian at my entrance into his Church by Baptism? 
Doe I find I have endevoured to perform those Conditions? Doe I 
find a remorse when I have not performed them? Doe I feele the 
remission of those sinnes applyed to me when I hear the gracious 
promises of the Gospel shed upon repentant sinners by the mouth of 
his Minister? Have I a true and solid consolation, (without shift, or 
disguise, or flattering of my conscience) when I receive the seal of 
his pardon in the Sacrament? Beloved, not in any morall integrity, 
not in keeping the conscience of an honest man, in generall, but in 
480 using well the meanes ordain'd by Christ in the Christian Church, 
am I justified. And therefore this Judgement of Justification is his 

ludidum And then the third and last judgement, which is the judgment of 

Glorifi- Glorification, that's easily agreed by all to appertain unto Christ, 
cationis Idem lesus, The same lesus that ascended, shall come to judgement, 

Apoc. 1.7 Videbunt quern pupugerunt, Every eye shall see him f and they also 

which pierc't him; Then the Son of man shall come in glory, and he, 

as man, shall give the judgement, for things done, or omitted towards 

[Mat. him as man, for not feeding, for not clothing, for not harbouring, 

25.34-40] 49 for not visiting. The sum of all is, that this is the overflowing good- 
nesse of God, that he deales with man by the sonne of man; and that 
hee hath so given all judgement to the Sonne, as that if you would be 
tryed by the first judgement, are you elected or no ? The issue is, doe 
you believe in Christ Jesus, or no? If you would be tryed by the 
second judgement, are you justified or no? The issue is, doe you find 
comfort in the application of the Word, and Sacraments of Christ 
Jesus, or no? If you would be tryed by the third Judgement, do you 
expect a Glorification, or no? The issue is, Are you so reconciPd to 
Christ Jesus now, by hearty repentance for sinnes past, and by de- 
500 testation of occasion of future sin, that you durst welcome that Angel 
which should come at this time, and sweare that time should be no 
more, that your transmigration out of this world should be this min- 
ute, and that this minute you might say unfeignedly and effectually, 
[Apoc. Vent Domine lesu, Come Lord Jesus, come quickly, come now; if 
22.20] this be your state, then are you partakers of all that blessednesse, 
which the Father intended to you, when for your sake, he committed 
all Judgment to the Son. 

Number 16. 

Preached at Lincolns Inne 
\January JO, l6l(?/2o] 


THE RIVERS o Paradise did not all run one way, and yet they 
flow'd from one head; the sentences o the Scripture flow all 
from one head, from the holy Ghost, and yet they seem to 
present divers senses, and to admit divers interpretations; In such an 
appearance doth this Text differ from that which I handled in the 
forenoon, and as heretofore I found it a useful! and acceptable labour, 
to employ our Evening exercises, upon the vindicating of some such 
places of Scripture, as our adversaries of the Roman Church had 
detorted in some point of controversie between them and us, and 
> restoring those places to their true sense, (which course I held con- 
stantly for one whole year) so I think it a usefull and acceptable 
labour, now to employ for a time those Evening exercises to reconcile 
some such places of Scripture, as may at first sight seem to differ 
from one another; In the morning we saw how Christ judged all; 
now we are to see how he judges none; / judge no man. 

To come then to these present words, here we have the same person 
Christ Jesus, and hath not he the same Office? Is not he Judge? cer- 
tainly though he retained all his other Offices, though he be the Re- 
deemer, and have shed his blood in value satisfactory for all our sins, 
J though he be our Advocate and plead for us in heaven, and present 
our evidence to that Kingdome, written in his blood, seal'd in his 
wounds, yet if hee bee not our Judge, wee cannot stand in judgement; 
shall hee bee our Judge, and is hee not our Judge yet? Long before 
wee were hee was our Judge at the separation of the Elect and Repro- 
bate, in Gods eternal! Decree. Was he our Judge then, and is hee 
not so still? still he is present in his Church, and cleares us in all 



Sermon No. 16 

lob 19.25 
Heb. 13.8 


i. Part 



Luke 12. [13 

and] 14 

scruples, rectifies us in all errors, erects us in all dejections of spirit, 
pronounces peace and reconciliation in all apprehensions of his Judge- 
ments, by his Word and by his Sacraments, was hee, and is hee, and 

30 shall he not be our Judge still? / am sure my Redeemer liveth, and 
he shall stand the last on earth. So that Christ Jesus is the same to 
day, and yesterday, and for ever, before the world begun, and world 
without end, Sicut erat in 'principio, as he was in the beginning, he is, 
and shall be ever our Judge. 

So that then these words are not De tempore, but De modo, there 
was never any time when Christ was not Judge, but there were some 
manner of Judgements which Christ did never exercise, and Christ 
had no commission which he did not execute; for hee did all his 
Fathers will i. In secularibus, in civill, or criminall businesses, which 

40 belong meerly to the Judicatures, and cognisance of this world, Judi- 
cat neminem f Christ judges no man. 2. Secundum carnem, so as they 
to whom Christ spake this, who judged, as himself says here, accord- 
ing to fleshly affections, Judicat neminem, he judges no man: and 3. 
Ad internecionem, so as that upon that Judgement, a man should 
despair of any reconciliation, any redintegration with God again, and 
be without hope of pardon, and remission of sins in this world, 
ludicat neminem, he judges no man; i. Christ usurps upon no mans 
Jurisdiction, that were against justice. 2. Christ imputes no false 
things to any man, that were against charity. 3. Christ induces no 

50 man to desperation, that were against faith; and against Justice, 
against charity, against faith, Judicat neminem. 

First then, Christ judgeth not in secular judgements, and we note 
his abstinence therein; first, in civill matters, when one of the com- 
pany said to him, Master, bid my brother divide the inheritance with 
me, as Saint Augustine says, the Plaintiffe thought his cause to be 
just, and hee thought Christ to bee a competent Judge in the cause, 
and yet Christ declines the judgement, disavows the authority, and 
he answers, Homo, quis me constituit }udicem, Man, who made me 
a Judge between you? To that Generall, which we had in the morn- 

60 ing, Omne judicium f the Son hath all judgement, here is an exception 
of the same Judges own making; for in secular judgements, Nemo 
constituit, he had no commission, and therefore Judicat neminem, 
he judges no man; he forbore in criminall matters too, for when the 

Sermon No. 16 


woman taken in adultery, was brought before him, he condemned [John 
her not; It is true, he absolv'd her not, the evidence was pregnant 8.3-11] 
against her, but he condemned her not, he undertook no office of a 
Judge, but o a sweet and spirituall Counsellor, Go, and sinne no 
more, for this was his Element, his Tribunall. 
When then Christ says of himself, with such a pregnant negative, 

70 Quis me constitute Judicem, may not we say so too, to his pretended 
Vicar, the Bishop of Rome, Quis te? Who made you Judge of Kings, 
that you should depose them, in criminall causes? Or who made you 
proprietary of Kingdomes, that you should dispose of them, as of 
civill inheritances? when to countenance such a pretence, they detort 
places of Scripture, not onely perversly, but senselessly, blasphe- 
mously, ridiculously, (as ridiculously as in their pasquils, when in an 
undiscreet shamlesnes, to make their power greater then it is, they 
make their fault greater then it is too, and fil their histories with 
examples of Kings deposed by Popes, which in truth were not de- 

80 pos'd by them, for in that they are more innocent then they will con- 
fesse themselves to be) when some of their Authors say, that the 
Primitive Church abstained from deposing Emperors, onely because 
she was not strong enough to do it, when some of them say, That all 
Christian Kingdomes of the earth, may fall into the Church of Rome, 
by faults in those Princes, when some of them say, that De facto, the 
Pope hath already a good title to every Christian Kingdome, when 
some of them say, that the world will never be well governed, till the 
Pope put himself into possession of all, (all which severall proposi- 
tions are in severall Authors of good credit amongst them) will he 

90 not endure Christs own question, Quis te constitute? Who made you 
Judge of all this? If they say Christ did; did he it in his Doctrine? It [Mat 21.12; 
is hard to pretend that, for such an institution as that must have very Mark 11.15; 
cleer, very pregnant words to carry it; did he doe it by his example John 2.14- 
and practice ? Wee see hee abstained in civill, he abstain'd in criminall 15] 
causes. When they come to their last shift, that is, that Christ did [Mat 21.19; 
exercise Judiciary Authority, when he whipped Merchants out of the Mark 11.13- 
Temple, when he curs'd the fig-tree, and damnified the owner thereof, 14] 
and when he destroyed the Heard of Swine, (for there, say they, the [Mat 8.32; 
Devill was but the Executioner, Christ was the Judge) to all these, Mark 5.13; 

100 and such as these, it is enough to say, All these were miraculous, and Luke 8.33] 

328 Sermon No. 16 

not ordinary; and though it might seem half a miracle how that 
Bishop should exercise so much authority as he hath done over the 
world, yet when we look neerer, and see his means, that he hath done 
all this by Massacres of millions, by withdrawing Subjects from their 
Allegiance, by assasinating and murthering of Princes, when we 
know that miracles are without meanes, and we see the means of his 
proceedings, the miracle ceases: howsoever that Bishop as Christs 
Vicar can claim no other power, then was ordinary in Christ, and 
so exercis'd by Christ, and so ]udicavit neminem; In secular judge- 

110 ment, Christ judges no man, and therefore that Bishop as his Vicar 

should not. 

2. Part Secondly, Christ judges no man by calumny, by imputing, or lay- 

Detmctio ing false aspersions upon him, nor truths extrajudicially, for that's 
a degree of calumny; We enter into a large field, when we go about 
to speak against calumny, and slander, and detraction, so large a 
field, as that we may fight out the last drop of our bloud, preach out 
the last gaspe of our breath, before we overcome it. Those to whom 
Christ spake here, were such as gave perverse judgments, calumniat- 
ing censures upon him, and so he judges no man, we need not insist 

120 upon that, for it is manifests verum; but that we may see our danger, 
and our duty, what calumny is, and so how to avoid it actively, and 
how to beare it passively, I must by your leave stop a little upon it. 
When then we would present unto you that monster Slander, and 
Calumny, though it be hard to bring it within any compasse of a 
division, yet to take the largenesse of the schoole, and say, that every 
calumny is either direct, or indirect, that will comprehend all, and 
then a direct calumny, will have three branches, either to lay a false 
and unjust imputation, or else to aggravate a just imputation, with 
unnecessary, but heavy circumstances, or thirdly to reveale a fault 

130 which in it selfe was secret and I by no duty bound to discover it, 
and then the indirect calumny will have three branches too, either 
to deny expressly some good that is in another, or to smother it in 
silence, when my testimony were due to him, and might advantage 
him, or lastly to diminish his good parts, and say they are well, but 
yet not such as you would esteeme them to be; collect then again, for 
that's all that we shall be able to doe, that he is a calumniator directly, 
that imputes a false crime, that aggravates a true crime, that discovers 

Sermon No. 16 329 

any crime extra} udicially; That he is an indirect calumniator, that 
denies another mans sufficiencies, that conceales them, that diminishes 

140 them; Take in some of Saint Bernards examples of these rules, that 

it is a calumny to say, Doleo vehementer, I am sorry at the heart for Serm. 24 
such a man because I love him, but I could never draw him from such in Can. 
and such a vice, or to say, per me nunquam innotuisset, I would never 
have spoken of it, yet since all the world talkes of it, the truth must 
not be disguised, and so take occasion to discover a fault which no 
body knew before, and thereby (as the same Father says) cum gravi- 
tate et tarditate aggredi malediction em, to cut a mans throat gravely, 
and soberly, and so much the more perswasively, because he seems, 
and pretends to do it all against his will; This being the rule, and 

150 this the example, who amongst us is free from the passive calumny ? 
Who amongst us hath not some other man calumniated? Nay who 
is free from the active part? Which of us in some of these degrees 
hath not calumniated some other ? But those to whom Christ makes 
his exception here, that he judges no man as they judge, were such 
calumniators, as David speaks of, Sedens adversus fratrem tuum PsaL 50.20 
loquebaris, Thou sittest and speafyest against thy neighbour, as Saint 
Augustin notes upon that place, Non transitorie, non surreptionis 
passione, sed quasi ad hoc vacant, not by chance, and unawares, not 
in passion because he had offended thee, not for company, because 

160 thou wouldest be of their minds, but as though thy profession would 
beare thee out in it, to leave the cause and lay aspersion upon the 
person, so thou art a calumniator. They eate up my people as bread f PsaL 53.4 
as David says in Gods person: And upon those words of the same 
Prophet, says the same Father, De c&teris, when we eate of any thing 
else, we taste of this dish, and we tast of that, non semper hoc olus, 
says he, we doe not always eate one sallet, one meate, one kinde of 
fruit, sed semper panern, whatsoever we eate else wee always eate 
bread: howsoever they imploied their thoughts, or their wits other- 
ways, it was always one exercise of them to calumniate Christ Jesus, 

170 and in that kinde of calumny, which is the bitterest of all, they 
abounded most, which is in scorne and derision. David, and lob, who 
were slander proofe, in a good measure, yet every where complaine 
passionately that they were made a scorne, that the wits made libells, 
that drunkards sung songs, that fooles, and the children of fooles 

330 Sermon No. 16 

i Chro. 10.4 derided them; And when Saul was in his last, and worst agony, and 
had abandoned himselfe to a present death, and prayed his armour- 
bearer to kill him, it was not because the uncircumcised should not 
kill him, (for he desired death, and he had their deadly arrowes al- 
ready in his bosome) but it was (as it is expressed there) lest the 
180 uncircumcised should come and abuse him, he was afraid of scorne 
when he had but a few minutes of life. Since then Christ judges no 
man -(as they did) secundum carnem ejus, according to the outward 
appearance, for they thought no better of Christ then he seemed to 
be, (as some Fathers take that phrase) nor secundum carnem suam, 
according to his owne fleshly passions, (as some others take it) judge 
Mat. 7.1 not you so neither, first judge not that ye be not judged, that is, as 
Saint Ambrose interprets it well enough, Nolite judicare de judiciis 
, Dei, when you see Gods judgments fall upon a man, when you see 

the tower of Silo fall upon a man, doe not you judge that that man 
190 had sinned more then you, when you see another borne blind, doe not 
you thinke that he or his Father had sinned, and that you onely are 
Lev, 19.14 derived from a pure generation; especially non maledicas surdo f 
speake not evill of the deafe that heares not; That is, (as Gregory 
interprets it if not literally, yet appliably, and usefully) calumniate 
not him who is absent, and cannot defend himselfe, it is the devills 
[Apoc. office to be Accusator fratrum: and though God doe not say in the 
12.10] law, Non erit, yet he says, Non eris criminator, it is not plainely, 
Lev. 19.16 there shall be no Informer: (for as we dispute, and for the most part 
afErme in the Schoole, that though we could, we might destroy no 
200 intire species of those creatures, which God made at first, though it 
be a Tyger, or a viper, because this were to take away one link of 
Gods chaine out of the world, so such vermine as Informers may not, 
for some good use that there is of them, be taken away) though it 
be not non erit, there shall be none, yet it is at least by way of good 
counsaile to thee, non eris, thou shalt not be the man, thou shalt not 
be the Informer, and for resisting those that are, we are bound, not 
onely not to harme our neighbours house, but to help him, if casually 
his house fall on fire, wee are bound where wee have authority to 
stoppe the mouthes of other calumniators; where wee have no au- 
Prov. 25.23 2I thority, yet since as the North wind driveth away raine, an angry 
countenance driveth away a back-biting tongue, at least deale so with 

Sermon No. 16 

33 1 

a libeller, with a calumniator, for he that lookes pleasantly, and 

hearkens willingly to one libell, makes another, occasions a second; 

always remember Davids case, when he thought that he had been 

giving judgment against another he was more severe, more heavy, 

then the law admitted; The law was, that he that had stoln the sheep 

should returne fouref old, and Davids anger was kindled says the text, 2 Sam. 

and he said, and he swore, As the Lord liveth, that man shall restore 12.5, 6 

fourfold, Et filius mortis, and he shall surely dye: judicis super- Chrysost 

220 ftuentem justitiam, O superabundant and overflowing Justice, when 
we judge another in passion; But this is judicium secundum carnem, 
according to which Christ judges no man, for Christ is love, and that 
non cogitat malum, love thinks no evill any way; The charitable man * Cor 13.5 
neither meditates evill against another, nor beleeves not easily any 
evill to be in another, though it be told him. 

Lastly, Christ judges no man A d internecionem, he judges no man Non ad in- 
so in this world, as to give a finall condemnation upon him here; ternedonem 
There is no error in any of his Judgments, but there is an appeal from 
all his Judgments in this world; There is a verdict against every man, 

230 every man may find his case recorded, and his sinne condemned in 
the law, and in the Prophets, there is a verdict, but before Judgment 
God would have every man sav'd by his book, by the apprehension 
and application of the gratious promises of the Gospell, to his case, 
and his conscience. Christ judges no man so, as that he should see no 
remedy, but to curse God, and die, not so, as that he should say, his 
sinne is greater then God could forgive, for God sent not his Sonne lohn 3.17 
into the world to condemne the world, but that the world through 
him might be saved. 
Doe not thou then give malitious evidence against thy selfe, doe 

240 not wea k en the merit, nor lessen the value of the bloud of thy Saviour, 
as though thy sinne were greater then it: Doth God desire thy bloud 
now, when he hath abundantly satisfied his justice with the bloud of 
his Sonne for thee? what hast thou done? hast thou come hypo- 
critically to this place upon collaterall reasons, and not upon the direct 
service of God? not for love of Information, of Reformation of thy 
selfe? If that be thy case, yet if a man hear my words, says Christ, 
and beleeve not, / judge him not, he hath one that judgeth him, says loh. 12.47 
Christ, and who is that? The word that I have spoken, the same shall [and 48] 

33 2 

Sermon No. 16 

Mat. 16.18 

Thorn. i.2 d 
q. 40 ar. 4 

2 Sam. 22.30 

[Gen. 3.15] 

judge him; It shall, but when? It shall judge him, says Christ, at the 

250 last day, for till the last day, the day of his death, no man is past re- 
covery, no man's salvation is impossible. Hast thou gone farther then 
this? hast thou admitted scruples of diffidence, and distrust in Gods 
mercy, and so tasted of the lees of desperation? It is true, perpetrare 
flagitium est mors animce, sed desperare est descensus ad injeros, In 
every sinne the soule dies, but in desperation it descends into hell; 
but yet ported inferi non prcevalebunt, even the gates of this hell shall 
not prevaile against thee; Assist thy selfe, argue thine own case, des- 
peration it selfe may be without infidelity; desperation aswell as hope 
is rooted in the desire of happinesse; desperation proceeds out of a 

26o feare of God and a horror of sinne; desperation may consist with 
faith thus f arre, that a man may have a true and f aithfull opinion in 
the generall, that there is a remission of sinne to be had in the Church, 
and yet have a corrupt imagination in the particular, that to him in 
this sinfull state that he is in, this remission of sinnes shall not be 
applied; so that the resolution of the Schoole is good, Desperatio 
potest esse ex solo excessu boni, desperation may proceed from an 
excesse of that which is good in it selfe, from an excessive over fearing 
of Gods Justice, from an excessive over hating thine own sinnes; Et 
virtute quis male utitur? Can any man make so ill use of so great 

270 virtues, as the feare of God and the hate of sinne? Yes they may, so 
froward a weed is sinne, as that it can spring out of any roote, and 
therefore if it have done so in thee, and thou thereby have made thy 
case the harder, yet know stil, that Objectum spei est arduum, et 
possibile, the true object of hope is hard to come by, but yet possible 
to come by, and therefore as David said, By my God have I leaped 
over a wall, so by thy God maist thou breake through a wall, through 
this wall of obduration, which thou thy selfe hast begunne to build 
about thy selfe. Feather thy wings againe, which even the flames of 
hell have touched in these beginnings of desperation, feather them 

280 againe with this text Neminem judicat, Christ judges no man, so as a 
desperate man judges himself e: doe not make thy selfe beleeve, that 
thou hast sinned against the holy Ghost; for this is the nearest step 
thou hast made to it, to think that thou hast done it; walke in that 
large field of the Scriptures of God, and from the first flower at thy 
entrance, the flower of Paradise, Semen mulieris, the generall promise 

Sermon No. 16 333 

of the seed of the woman should bruise the Serpents head, to the last 

word of that Messias upon the Crosse, Consummatum est, that ail [Jhn 19.30] 

that was promised for us is now performed, and from the first to the 

last thou shalt find the savour of life unto life in all those flowers; 

290 walke over the same alley againe and consider the first man Adam 

in the beginning who involved thee in originall sinne; and the thief e [Luke 
upon the Crosse who had continued in actuall sinnes all his life, and 2 3-39~43] 
sealed all with the sinne of reviling Christ himself e a little before his 
expiration, and yet he recovered Paradise, and Paradise that day, and 
see if thou canst make any shift to exclude thy selfe; receive the fra- 
grancy of all these Cordialls, Vivit Dominus, as the Lord liveth I [Ezek. 
would not the death of a sinner, Quandocunque, At what time soever 33- 1 * ] 
a sinner repenteth, and of this text Neminem judicat, Christ judgeth 
no man to destruction here, and if thou find after all these Antidotes 

300 a suspitious ayre, a suspicious working in that Impossible est, that it Heb. 6.4 
is impossible for them, who were once inlightened if they fall away, f a ^ so 5? 6] 
to renew them againe by repentance, sprinkle upon that worme-wood 
of Impossible est, that Manna of Quorum remiseritls f whose sinnes [John 
yee remit, are remitted, and then it will have another tast to thee, and 20.23] 
thou wilt see that that impossibility lies upon them onely, who are 
utterly fallen away into an absolute Apostasie, and infidelity, that 
make a mocke of Christ, and crucifie him againe, as it is expressed 
there, who undervalue, and despise the Church of God, and those 
means which Christ Jesus hath instituted in his Church for renewing 

310 such as are fallen. To such it is impossible, because there are no other 
ordinary meanes possible; but that's not thy case, thy case is onely a 
doubt that those meanes that are shall not be applied to thee; and 
even that is a slippery state, to doubt of the mercy of God to thee in 
particular, this goes so neare making thy sinne greater then Gods 
mercy, as that it makes thy sinne greater then daily adulteries, daily 
murthers, daily blasphemies, daily prophanings of the Sabbath could 
have done, and though thou canst never make that true in this life 
that thy sinnes are greater then God can forgive, yet this is a way to 
make them greater, then God will forgive. 

320 Now to collect both our Exercises, and to connexe both Texts, 
Christ judgeth all men and Christ judgeth no man, he claimes all 
judgment, and he disavows all judgement, and they consist well to- 

334 Sermon No. 16 

gether. He was at our creation, but that was not his first scene; the 
Arians who say, Erat quando non erat, there was a time when Christ 
was not, intimating that he had a beginning, and therefore was a 
creature, yet they will allow that he was created before the generall 
creation, and so assisted at ours, but he was infinite generations be- 
fore that, in the bosome of his Father, at our election, and there in 
him was executed the first judgment of separating those who were 

330 his, the elect from the reprobate : And then he knows who are his by 
that first Judgment, and so comes to his second Judgment, to seale 
all those in the visible Church with the outward mark of his bap- 
tisme, and the inward marke of his Spirit, and those whom he calls 
so, he justifies, and sanctifies, and brings them to his third Judgment, 
to an established and perpetuall glory. And so all Judgment is his. 
But then to judge out of humane affections and passions, by detraction 
and calumny, as they did to whom he spoke at this time, so he judges 
no man, so he denies judgment: Xo usurpe upon the jurisdiction of 
others, or to exercise any other judgment, then was his commission, 

340 as his pretended Vicar doth, soe he judges no man, so he disavows all 
judgment: To judge so as that our condemnation should be irre- 
mediable in this life, so he judges no man, so he forswears all judg- 
ment. As I live, saith the Lord of hosts, and as I have died, saith the 
Lord Jesus, so I judge none. Acknowledge his first Judgment, thy 
election in him, cherish his second Judgment, thy justification by 
him, breath and pant after his third Judgement, thy Crown of glory 
for him ; intrude not upon the right of other men, which is the first, 
defame not, calumniate not other men, which is the second, lay not 
the name of reprobate in this life upon any man, which is the third 

350 Judgement, that Christ disavows here, and then thou shalt have well 
understood, and well practised both these texts, The Father hath 
committed all Judgment to the Sonne, and yet The Sonne judges no 

Number 17. 

Preached at 
Sir Francis Nethersotis Marriage. 


IN THE Creation of the world, when God stocked the Earth, and the 
Sea, with those creatures, which were to be the seminary, and 
foundation, and roote of all that should ever be propagated in 
either of those elements, and when he had made man, to rule over 
them, he spoke to man, and to other creatures, in one and the same 
phrase, and forme of speech, Cresrite, & multiplicamini, Be fruitfull 
and multiply; and thereby imprinted in man, and in other creatures, 
a naturatt desire to conserve, and propagate their kinde by way of 
Generation. But after God had thus imprinted in man, the same nat- 

10 urall desire of propagation, which he had infused into other creatures 
too, after he had communicated to him that blessing, (for so it is 
said, God blessed them, and said, Be fruitful^ and multiply) till an Gen. 1.22, 28 
ability and a desire of propagating their kinde, was infused into the 
creature, there is no mention of any blessing in the creation; after 
God had made men partakers of that blessing, that naturall desire 
of propagation, he takes a farther care of man, in giving him a proper 
and peculiar blessing, in contracting, and limiting that naturall desire 
of his: He leaves all other creatures to their generall use and execu- 
tion of that Commission, Crescite et multiplicamini, the Male was to 

20 take the Female when and where their naturall desire provoked them ; 
but, for man, Adduxit Deus ad Adam; God left not them to goe to Gen. 2.22 
one another, but God brought the woman to the man: and so this 


336 Sermon No. 17 

conjunction, this desire of propagation, though it be naturall in man, 
as in other creatures, by his creation, yet it is limited by God himselfe, 
to be exercised onely between such persons, as God hath brought to- 
gether in mariage, according to his Institution, and Ordinance. 
Though then societies of men doe grow up, and spread themselves 
into Townes, and into Cities, and into Kingdomes, yet the root of 
all societies is in families, in the relation between man and wife, 
30 parents and children, masters and servants: so though the state of the 
children of God, in this world be dignified by the name of a fyng- 
dome, (for, so we pray by Christs owne institution, Thy \ingdome 

Luk. 17.21 come, and so Christ saies, Ecce Regnum, The fyingdome of God is 
amongst you} and though the state of Gods children here, be called 

Apoc. 21.2 a City, a new Jerusalem, comming downe from heaven, and in David, 

Psal. 87.3 Glorious things are spoken of thee f City of God, yet for all these 

glorious titles of City and Kingdome, we must remember, that it is 

[Gal 6.10] called a family too; The Houshold of the faithfull: And so the 

TJ , Apostle says, in preferring Christ before Moses, That Christ as the 

40 sonne was over Gods house, whose house we are. So that, both of 

Civill and of Spirituall societies, the first roote is a family; and of 

families, the first roote is Mariage; and of mariage, the first roote, that 

growes out into words, is in this Text; And the Lord God said, It is 

not good &c. 

If we should employ this exercise onely upon these two generall 
considerations, first, that God puts even his care and his study to 
finde out what is good for man, and secondly, that God doth provide 
and furnish whatsoever he findes to be necessary, faciam, I will ma\e 
him a Heifer, though they be common places we are bound to thanke 
50 God that they are so; that it is a common place to God, that he ever 
does it towards us, that it is a common place to us, that we ever ac- 
knowledge it in him. But you may be pleased to admit a more par- 
ticular distribution. For, upon the first, will be grounded this con- 
sideration, that in regard of the publique good, God pretermits pri- 
vate, and particular respects; for, God doth not say, Non bonum 
homini, it is not good for man to be alone, man might have done 
well enough so; nor God does not say, non bonum hunc hominem, 
it is not good for this, or that particular man to be alone; but non 
bonum f Hominem, it is not good in the generall, for the whole frame 

Sermon No. ly 337 

60 of the world, that man should be alone, because then both Gods pur- 
poses had been frustrated, of being glorified by man here, in this 
world, and of glorifying man, in the world to come; for neither of 
these could have been done, without a succession, and propagation 
of man; and therefore, non bonum hominem, it was not good, that 
man should be alone. And then upon the second consideration, will 
arise these branches; first, that whatsoever the defect be, there is no 
remedy, but from God; for it is, jaciam, I will doe it. Secondly, that 
even the workes of God, are not equally excellent; this is but jaciam, 
it is not jaciamus; in the creation of man, there is intimated a Con- 

7 sultation, a Deliberation of the whole Trinity; in the making of 
women, it is not expressed so; it is but jaciam. And then, that that is 
made here, is but Adjutorium, but an accessory, not a principall; but 
a Helper. First the wife must be so much, she must Helpe; and then 
she must be no more, she must not Governe. But she cannot be that, 
except she have that quality, which God intended in the first woman, 
Adjutorium simile sibi, a helper fit for him: for otherwise he will 
ever returne, to the bonum esse solum, it had been better for him, to 
have been alone, then in the likenesse of a Helper, to have had a wife 
unfit for him. 

80 First then, that in regard of the publique good, God pretermits 
private respects, if we take examples upon that stage, upon that scene, 
the face of Nature, we see that for the conservation of the whole, God 
hath imprinted in the particulars, a disposition to depart from their 
owne nature : water will clamber up hills, and ayre will sinke down 
into vaults, rather then admit Vacuity. But take the example nearer, 
in Gods bosome, and there we see, that for the publique, for the re- 
demption of the whole world, God hath (shall we say, pretermitted ? ) 
derelicted, forsaken, abandoned, his own, and onely Sonne. Do you so 
too? Regnum Dei intra nos; the kingdome of God is within you; 

90 planted in your election; watred in your Baptisme; jatned with the 
blood of Christ Jesus, ploughed up with many calamities, and tribu- 
lations; weeded with often repentances of particular sins; The fyng- 
dome of God is within you; and will ye not depart from private 
affections, from Ambition and Covetousnesse, from Excesse, and vo- 
luptuousnesse, from chambring and wantonnesse, in which the king- 
dome of God doth not consist, for the conservation of this kingdome? 

[Apoc. 10.6] 
[Heb. 13.8] 

[John 3.8] 

[Bel and 

the Dragon, 

ver. 34-37] 

Non homini I3 

338 Sermon No. 17 

will ye not pray for this kingdome, in your private, and publique 
devotions? will ye not fast for this kingdome, in cutting off super- 
fluities? will ye not fight for this kingdome, in resisting suggestions? 
will ye not take Counsaile for this kingdome, in consulting with re- 
ligious friends? will ye not give subsidies for this kingdome, in re- 
lieving their necessities, for whom God hath made you his stewards? 
weigh and measure your selves, and spend that, be negligent of that, 
which is least, and worst in you. Is your soule lesse then your body, 
because it is in it ? How easily lies a letter in a Boxe, which if it were 
unfolded, would cover that Boxe? unfold your soule, and you shall 
see, that it reaches to heaven; from thence it came, and thither it 
should pretend; whereas the body is but from that earth, and for 
that earth, upon which it is now; which is but a short, and an in- 
glorious progresse. To contract this, the soule is larger then the body, 
and the glory, and the joyes of heaven, larger then the honours, and 
the pleasures of this world: what are seventy yeares, to that latitude, 
of continuing as long as the Ancient of dayes? what is it, to have 
spent our time, with the great ones of this time; when, when the 
Angels shall come and say, that Time shall be no more, we shall have 
no beeing with him, who is yesterday, and to day, and the same for 
ever? We see how ordinarily ships goe many leagues out of their 
direct way, to fetch the winde. Spiritus spirat ubi vult, sayes Christ; 
the spirit blowes where he will; and, as the Angel took Habak^u\ 
by the haire, and placed him where he would, this winde, the spirit 
of God, can take thee at last, by thy gray haires, and place thee in a 
good station then. Spirat ubi vult, he blowes where he will, and spirat 
ubi vis, he blowes where thou wilt too, if thou beest appliable to his 
inspirations. They are but hollow places that returne Ecchoes; last 
syllables: It is but a hollownesse of heart, to answer God at last. Be 
but as liberall of thy body in thy mortifications as in thy excesse, and 
licentiousnesse, and thou shalt in some measure, have followed Gods 
example, for the publique to pretermit the private, for the larger, and 
better, to leave the narrower, and worser respects. 

To proceed, when we made that observation, that God pretermitted 
the private for the publique, we noted, that God did not say, non 
bonum Homini, It was not good for man to be alone; man might 
have done well enough in that state, so, as his solitarinesse might 

Sermon No. 17 339 

have been supplied with a farther creation of more men. In making 

the inventaries of those goods which man possessed! in the world, we 

see a great Author says. In possessionibus sunt amid, & inimici, not Xenoph. 

onely our friends, but even our enemies, are part of our goods, and 

we may raise as much profit from these, as from those, It may be as 

good a lesson to a mans sonne. Study that enemy, as Observe that 

140 friend. As David says, propitius fuisti, & ulciscens, Thou heardst them ^ s ^- 99-$ 
Lord our God, and wast favourable unto them, and didst punish 
all their inventions: it was part of his mercy, part of his favour, that 
he did correct them. So we may say to our enemy, I owe you my 
watchfulnesse upon my selfe, and you have given me all the good- 
nesse that I have; for you have calumniated all my indifferent ac- 
tions, and that kept me, from committing enormous ill ones. And if 
then our enemies be in possessionibus, to be inventoried amongst our 
goods, might not man have been abundantly rich in friends, without 
this addition of a woman ? Quanta congruentius f says S. Augustine; 

150 how much more conveniently might two friends live together, then 
a man and a woman? 

God doth not then say, non bonum homini, man got not so much 
by the bargaine, (especially if we consider how that wife carried her 
selfe towards him) but that for his particular, he had been better 
alone: nor he does not say now, non bonum hunc hominem esse 
solum, It is not good for any man to be alone; for, Qui potest capere 
capiat, says Christ: he that is able to receive it, let him receive it. 
What? That some make themselves Eunuchs for the \ingdome of Mat. 19.12 
heaven: that is, the better to un-entangle themselves from those im- 

160 pediments, which hinder them in the way to heaven, they abstaine 
from mariage; and let them that can receive it, receive it. Now cer- 
tainly few try whether they can receive this, or no. Few strive, few 
fast, few fray for the gift of continency; few are content with that 
incontinency which they have, but are sorry they can expresse no 
more incontinency. There is a use of mariage now, which God never 
thought of in the first institution of mariage; that it is a remedy 
against burning. The two maine uses of mariage, which are propaga- 
tion of Children, and mutuall assistance, were intended by God, at 
the present, at first; but the third, is a remedy against that, which was 

170 not then; for then there was no inordinatenesse, no irregularity in the 

340 Sermon No. 17 

affections of man. And experience hath taught us now, that those 
climates which are in reputation, hottest, are not uninhabitable; they 
may be dwelt in for all their heat. Even now, in the corruption of 
our nature, the clime is not so hot, as that every one must of necessity, 
mary. There may be fire in the house, and yet the house not on fire: 
there may be a distemper of heate, and yet no necessity to let blood. 
The Roman Church injures us, when they say, that we prefer manage 
before virginity : and they injure the whole state of Christianity, when 
they oppose manage and chastity, as though they were incompatible, 

180 and might not consist together. They may; for manage is honourable, 
' X 3*4 and the bed undefiled; and therefore it may be so. S. Augustine ob- 
serves in mariage, Bonum fidei, a triall of one anothers truth; and 
that's good; And bonum prolis, a lawfull meanes of propagation; 
and that's good; and bonum Sacramenti, a mysticall representation of 
that union of two natures in Christ, and of him to us, and to his 
Church; and that's good too. So that there are divers degrees of good 
in mariage. But yet for all these goodnesses, God does not say, non 
bonum, it is not good for any man to be alone, but Qui capere potest 
capiat; according to Christs comment, upon his Fathers text, He that 

190 can containe and continue alone, let him doe so. 

But though God do not say, non homini, It is not good for the man, 
that he be alone, nor quemvis hominem, it is not good for every man r 
to be alone, yet, considering his generall purpose upon all the world, 
by man, he sayes non bonum; for that end, it is not good, that man 
should be alone, because those purposes of God could not consist with 
that solitude of man. In that production, and in that survay, which 
God made of all that he had made, still he gives the testimony, that 
he saw all was good, excepting onely in his Second dayes wor\e, and 
in his making of Man. He forbore it in the making of the firmament, 

200 because the firmament was to divide between waters and waters; it 
was an embleme of division, of disunion. He forbore it also> in the 
making of man, because though man was to be an embleme of Gods 
union to his Church, yet because this embleme, and this representa- 
tion, could not be in man alone, till the woman were made too, God 
does not pronounce upon the making of man, that the work was 
good : but upon Gods contemplation, that it was not good, that man 
should be alone, there arose a goodnesse, in having a companion. And 

Sermon No. 17 341 

from that time, if we seeke bonum, quia lidtum, if we will call that 

good, which is lawfull, manage is that, // thou tamest a wife thou I Cor. 7.28 

ZJO sinnest not, sayes God by the Apostle. If we seeke bonum, quia bonus 
autor, if we call that good whose author is good, mariage is that; 
Adduxit ad Adam, God brought her to man. If we seek such a good- Gen. 2.22 
nesse, as hath 'good witness, good testimony, mariage is that; Christ * , 
was present at a mariage, and honoured it with his first miracle. If 
we seek such a goodnesse, as is a constant, and not a temporary, an 
occasionall goodnesse, Christ hath put such a cement upon mariage, 
What God hath joined, let no man put asunder. If we seek such a ^ at - 1 9-^ 
goodnesse, as no man, (that is, no sort nor degree of men) is the 
worse for having accepted, we see the holiest of all, the High Priest, [Levit. 

220 in the old Testament is onely limited, what woman he shall not mary, 21.13, X 4] 
but not that he shall not mary; and the Bishop in the new Testament [ I Tim. 
what kinde of husband he must have been, but not that he must S-^S] 
have been no husband. To contract this, as mariage is good, in having 
the best author, God, the best witnesse, Christ, the longest terme, 
Life, the largest extent, even to the highest persons, Priests, and 
Bishops; as it is, all these wayes, Positively good, so it is good in Com- 
parison of that, which justly seemes the best state, that is, Virginity, 
in S. Augustines opinion, Non impar meritum Johannis & Abrahce: 
If we could consider merit in man, the merit of Abraham, the father 

230 of nations, and the merit of John, who was no father at all, is equall. 
But that wherein we consider the goodnesse of it here, is, that God 
proposed this way, to receive glory from the sonnes of men here upon 
earth, and to give glory to the sonnes of men in heaven. 

But what glory can God receive from man, that he should be so 
carefull of his propagation ? what glory more from man, then from 
the Sunne, and Moon, and Stars, which have no propagation ? Why 
this, that S. Augustine observes; Musca Soli pr&ferenda, quia vivit, 
A Fly is a nobler creature then the Sunne, because a fly hath life, and 
the Sunne hath not; for the degrees of dignity in the creature, are 

240 esse, vivere, and intelligere: to have a beeing, to have life, and to have 
understanding: and therefore man, who hath all three, is much more 
able to glorify God, then any other creature is, because he onely can 
chuse whether he will glorify God or no; the glory that the others 
give, they must give, but man is able to offer to God a reasonable Rom. 12.1 

342 Sermon No. ij 

I Cor 12.2 sacrifice. When ye were Gentiles, sales the Apostle, ye were caryed 
away unto dumb Idols f even as ye were led. This is reasonable service, 
out of Reason to understand, and out of our willingnesse to doe God 
service. Now, when God had spent infinite millions of millions of 
generations, from all un-imaginable eternity, in contemplating one 

250 another in the Trinity, and then (to speake humanly of God, which 
God in his Scriptures abhors not) out of a satiety in that contempla- 
tion would create a world for his glory, and when he had wrought 
the first day, and created all the matter, and substance of the future 
creatures, and wrought foure dayes after, and a great part of the sixth, 
and yet nothing produced, which could give him any glory, -(for 
glory is rationabile obsequium, reasonable service; and nothing could 
give that but a creature that understood it, and would give it) at last, 
as the knot of all, created man; then, to perpetuate his glory, he must 
perpetuate man : and to that purpose, non bonum, it was not good for 

260 man to be alone; as without man God could not have been glorified, 

so without woman man could not have been propagated. 

PsaL 68.18 But, as there is a place cited by S. Paul out of David, which hath 

some perplexity in it, we cannot tell, whether Christ be said to- have 
Eph. 4.8 received gifts from men, or for men, or to have given gifts to men, 
(for so S. Paul hath it) so it is not easie for us to discern, whether 
God had a care to propagate man, that he might receive glory from 
man, or that he might give glory to man. When God had taken it 
into his purpose to people heaven again, depopulated in the fall of 
Angels, by the substitution of man in their places, when God had a 

270 purpose to spend as much time with man in heaven after, as he had 
done with himself before, (for our perpetuity after the Resurrection, 
shall no more have an end, then his Eternity before the Creation had 
a beginning) And when God to prevent that time of the Resurrec- 
tion, as it were to make sure of man before, would send down his 
own Son to assume our nature here; and, as not sure enough so, 
would take us up to him, and set us, in his Son, at his own right hand, 
[PsaL whereas he never did, nor shall say to any of the Angels, Sit thou 
no.i] there: That God might not be frustrated of this great, and gracious, 
and glorious purpose of his, non bonum, it was not good that man 

280 should be alone; for without man God could not give this glory, and 
without woman there could be no propagation of man. And so, 

Sermon No. ij 343 

though it might have been Bonum homini, man might have done 
well enough alone; and Bonum hunc hominem, some men may doe 
better alone, yet God, who ever, for our example, prefers the publique 
before the private, because it conduced not to his general! end, of 
Having, and of Giving glory, saw, and said, Non bonum hominem, 
it was not good that man should be alone. And so we have done with 
the branches of our first part. 
We are come now to our second generall part : In which, as we saw a d Part 

290 in the former, that God studies man, and all things necessary for man, 
we shall also see, that wherein soever man is defective, his onely 
supply, and reparation is from God; "Faciam, I will doe it. Saul 
wanted counsell, he was in a perplexity, and he sought to the Witch [i Sam. 
of Endor, and not to God; and what is the issue? he hears of his own, 2 %-3-~ 2 5] 
and of his son Jonathans death the next day. Asa wants health, and he [2 Chron. 
seeks to the Physician, and not to God, and what is the issue? He 16.12] 
dies. Doe not say, says S. Chrysost. Qucero necessaria, I desire nothing 
but that which is necessary for my birth, necessary for my place : Quod 
non dat Deus, non est necessarium: God hath made himself thy 

300 Steward, thy Bayliffe; and whatsoever God provides not for thee, is 
not necessary to thee. It was the poor way that Mahomet found out 
in his Alchoran, that in the next life all women should have eies of 
one bignesse, and a stature of one size; he could finde no means to 
avoid contention, but to make them all alike: But that is thy com- 
plexion, that is thy proportion which God hath given thee. It may be 
true that S. Hierome notes, who had so much conversation amongst 
women, that it did him harm, Multas insignis pudicitite, quamvis 
nulli virorum, sibi scimus ornari; I know, says he, as honest women 
as are in the world, that take a delight in making themselves hand- 

310 somely ready, though for no other bodies sake but for their own. 

That may be; but, manus Deo inferunt, they take the pencill out of Cyprian 
Gods hand, who goe about to mend any thing of his making. Quod 
nascitur Dei est, quod mutatur Diaboli, says the same Father; God 
made us according to his image, and shall he be put to say to any of 
us, Non imago mea f this picture was not taken by the life, not by me, 
but is a Copy of the present distemper of the time? All good remedies 
are of God; none but he would ever have conceived such an inven- 
tion as the Ark, without that modell, for the reparation of the world; 

344 Sermon No. ij 

and he hath provided that means for the conservation of the world, 

Tertul. 32 manage, the association of one to one : Plures cost& Adce, nee fatigatce 

manus Dei: Adam had more ribs then one, neither were Gods hands 

wearied with making one; and yet he made no more. For him who 

Gen. 4.19 first exceeded that, Lamech, who had two wives, the first was Adah, 

and Adah signifies Ccetum, congregationem; there is company 

enough, society enough in a wife: His other wife was but Zillah, and 

Zillah is but umbra, but a shadow, but a ghost, that will terrific at 


Fadam To proceed; Though God always provide remedies, and supplies 

of defects, it is not always in the greatest measure, nor in the pres- 

330 entest manner, that we conceive to our selves. So much may be inti- 
mated even in this, that in this remedy of Gods provision, the woman, 
God proceeded not, as he did in the making of man; it is not 
Faciamus, with such a counsell, such a deliberation as was used in 
that case. When the Creation of all the substance of the whole world 
is expressed, it is Creavit Dii, Gods created, as though more Gods 
were employed; and in the making of him, who was the abridgement 
of all, of man, it is jaciamus, let us make him, as though more persons 
were employed : it is not so in the woman, for though the first Trans- 
lation of the Bible that ever were and the Translation of the Roman 

340 Church have it in the plurall, yet it is not so in the Originall; it is but 
faciam. I presse no more upon this, but one lesson to our selves, That 
if God exercise us with temporall afflictions, narrownesse in our 
fortunes, infirmities in our constitutions, or with spirituall afflictions, 
ignorance in our understandings, scruples in our conscience, if God 
come not altogether in his jaciamus, to powre down with both hands 
abundance of his worldly treasures, or of his spirituall light and clear- 
nesse, let us content our selves with one hand from him, with that 
manner and that measure that he gives, and that time and that 
leasure which he takes. And then one lesson also to the other sexe, 

350 That they will be content, even by this form and change of phrase, 

[ i Pet. 3.7] to be remembred, that they are the weaker vessell, and that Adam was 

[ Tim. 2.14 not deceived but the woman was. For whether you will ease that with 

Theodorets exposition, Adam was not deceived first, but the woman 

was first deceived; Or with Chrysostoms exposition, Adam was not 

deceived by a Serpent, a creature loathsom, and unacceptable, but by 

Sermon No. 77 345 

a lovely person, with whom he was transported: Or with Oecumenius 
his exposition; Adam was not deceived, because there is no charge 
laid upon him in the Scriptures, no mention that he was deceived in 
them, as it is said, that MdchisedeJ^ had no Father nor Mother, be- [Heb. 

3fe cause there is no record of his pedegree in the Scriptures: Or in 7*~3] 
Ambrose his exposition; That Adam was not deceived in pr&varica- 
tionem, not so deceived as that he deceived any body else: Take it any 
way, and it implies a weaknesse in the woman, and an occasion of 
soupling her to that just estimation of her self, That she mil be con- I Tim. 2.1 1 
tent to learn in silence with all subjection; That as she is not a servant, 
but a Mother in the house, so she is but a Daughter, and not a Mother 
of the Church. 

This is presented more fully in the next, that she is but Adjutorium, Adjutorium 
but a Help: and no body values his staffe, as he does his legges. It is 

370 not an ordinary disease now, to be too uxorious; that needs no great 
disswasion. But if any one man in a congregation be obnoxious to 
any one infirmity, one note is not ill spent: And let S. Hierome give 
this note, Sapiens judicio amat, non affectu, Discretion is the weight 
of love in a wise mans hand, and not affection. S. Hierome cannot 
stay there; he addes thus much more, Nihil jaedius, quam uxorem 
amare tan quam adulteram, There is not a more uncomely, a poorer 
thing, then to love a Wife like a Mistresse. S. Augustine makes that 
comparison, That whensoever the Apostles preached, they were glad 
when their auditory liked their preaching, Non aviditate conse- 

380 quendce laudis, sed charitate seminandte virtutis; not that they affected 
the praise of the people, but that thereby they saw, that they had done 
more good upon the people. And in another place he makes that com- 
parison, That a righteous man desires to be dissolved and to be with [Phil. 1.23] 
Christ, and yet this righteous man dines, and sups, takes ordinary 
refections and ordinary recreations: So, for mariage, says he, in 
temperate men, officiosum, non libidinosum, it is to pay a debt, not 
to satisfie appetite; lest otherwise she prove in Ruinam f who was 
given in Adjutorium, and he be put to the first mans plea, Mulier fGen 112.} 
quam dedisti, The woman whom thou gavest me, gave me my death. 

390 So much then she should be, A Helper; for, for that she was made. 
She is not so, if she remember not those duties which are intimated 
in the stipulation and contract which she hath made. Call it Con- 

346 Sermon No. ij 

jugium, and that Is derived a Jugo, it is an equall patience in bearing 
the incommodities of this life. Call it Nuptias, and that is derived a 
Nube, a vaile, a covering; and that is an estranging, a withdrawing 
her self from all such conversation as may violate his peace, or her 
honour. Call it Matrimonium, and that is derived from a Mother, and 
that implies a religious education of her children. De latere sumpta, 
non disced at a latere, says Augustine. Since she was taken out of his 

400 side, let her not depart from his side, but shew her self so much as 
she was made for, Adjutorium, a Helper. 

But she must be no more; If she think her self more then a Helper, 
she is not so much. He is a miserable creature, whose Creator is his 
Wife. God did not stay to joyn her in Commission with Adam, so far 
as to give names to the creatures; much lesse to- give essence; essence 
to the man, essence to her husband. When the wife thinks her hus- 
band owes her all his fortune, all his discretion, all his reputation, 
God help that man himself, for he hath given him no helper yet. I 
know there are some glasses stronger then some earthen vessels, and 

410 some earthen vessels stronger then some wooden dishes, some of the 
weaker sexe, stronger in fortune, and in counsell too, then they to 
whom God hath given them; but yet let them not impute that in the 
eye nor eare of the world, nor repeat it to their own hearts, with such 
a dignifying of themselves, as exceeds the quality of a Helper. S. 
Hierome shall be her Remembrancer, She was not taken out of the 
foot, to be troden upon, nor out of the head, to be an overseer of him; 
but out of his side, where she weakens him enough, and therefore 
should do all she can, to be a Helper. 

To be so, so much, and no more, she must be as God made Eve, 

420 similis ei, meet and fit for her husband. She is fit for any if she have 
those vertues, which always make the person that hath them good; as 
chastity, sobriety, taciturnity, verity, and such: for, for such vertues as 
may be had, and yet the possessor not the better for them, as wit, 
learning, eloquence, music J^, memory, cunning, and such, these make 
her never the fitter. There Is a Harmony of dispositions, and that 
requires particular consideration upon emergent occasions; but the 
fitnesse that goes through all, is a sober continency; for without that, 
Matrimonium jurata jornicatio, Mariage is but a continual! fornica- 
tion, sealed with an oath : And mariage was not instituted to prostitute 

Sermon No. 17 347 

430 the chastity of the woman to one man, but to preserve her chastity 

from the tentations of more men. Bathsheba was a little too fit for [2 Sam. 11} 
David, when he had tried her so far before; for there is no fitnesse 
where there is not continency. To end all, there is a Morall fitnesse, 
consisting in those morall vertues, of which we have spoke enough; 
And there is a Civill fitnesse, consisting in Discretion, and accom- 
modating her self to him; And there is a Sfirituatt fitnesse, in the 
unanimity of Religion, that they be not of repugnant professions that 
way. Of which, since we are well assured in both these, who are to be 
joyned now, I am not sorry, if either the houre, or the present occa- 

440 sion call me from speaking any thing at all, because it is a subject 
too mis-interpretable, and unseasonable to admit an enlarging in at 
this time. At this time, therefore, this be enough, for the explication 
and application of these words. 

Number 1 8. 

Preached at White-hall, 
March j>. 1619. [1619/20] 


FOR THE presenting of the woes and judgements of God, de- 
nounced by the Prophets against Judah and Israel, and the 
extending and applying them to others, involved in the same 
sins as Judah and Israel were, Solomon seemes to have given us some- 
p ^ Q what a cleare direction; Reprove not a scorner lest he hate thee, Re- 
L -- L -* a wise man and he will love thee. But how if the wiseman and 

this scorner bee all in one man, all one person ? If the wiseman of this 

world bee come to take S. Paul so literally at his word, as to thinke 

[ i Cor. scornef ully that preaching is indeed but the foolishnesse of preaching, 

i .21] I0 and that as the Church is within the State, so preaching is a part of 

State government, flexible to the present occasions of time, appliable 

to the present dispositions of men? This fell upon this Prophet in this 

Amos 7.10 prophecie, Amasias the Priest of Bethel informed the King that Amos 

medled with matters of State, and that the Land was not able to 

beare his words, and to Amos himself e he saies, Eate thy bread in 

some other place, but prophecy here no more, for this is the Kings 

Amos 7.14, Chappell, and the Kings Court; Amos replies, I was no Prophet nor the 

*5 son of a Prophet, but in an other course, and the Lord too\e me and 

said unto me, Goe and Prophecie to my People. Though we finde no 

20 Amasiah no mis-interpreting Priest here, (wee are farre from that, 

because we are far from having a leroboam to our King as he had, 

easie to give eare, easie to give credit to false informations) yet every 


Sermon No. 18 349 

man that comes with Gods Message hither, brings a little Amasiah 
of his owne, in his owne bosome, a little wisperer in his owne heart, 
that tels him. This is the Kings Chappell, and it is the Kings Court, 
and these woes and judgements, and the denouncers and proclaimers 
of them are not so acceptable here. But we must have our owne 
Amos, aswell as o-ur Amasias, this answer to this suggestion, / was no 
Prophet, and the Lord too\e me and bad me prophecy. What shall 
30 1 doe? 

And besides, since the woe in this Text is not S. lohns wo? his 
iterated, his multiplied wo, Vce, vce, vce hccbitantibus terram, a woe of Apoc. 8.13 
desolation upon the whole world (for God loves this world, as the 
worke of his owne hands, as the subject of his providence, as the 
Scene of his glory, as the Garden-plot that is watered by the Blood of 
his Son:) Since the Woe in this Text is not Esaies wo, Vce genti Esayi,4 
peccatrici, an increpation and commination upon our whole Nation 
(for God hath not come so neare to any Nation, and dealt so well 

with any Nation as with ours:) Since the Woe in this Text is not - , ^ 
J ' Ezek. 24.0 

40 Ezetyels Woe, Vce Civitati sanguinum, an imputation of injustice or 
oppression, and consequently of a malediction laid upon the whole 
City (for God hath carried his woes upon other Cities, Vce Chorasin, [Mat* 
vce Bethsaida; God hath laid his heavy hand of warre and other 11.21] 
calamities upon other Cities, that this City might see her self e and her 
calamities long before in that glasse, and so avoid them:) Since the 
Woe in this Text, is not the Prophets other woe, Vce domui, not a Ezek. 44.6 
woe upon any family (for when any man in his family comes to 
Joshua's protestation, Ego & domus mea f As for me and my house I s - 2 4-*5 
we will serve the Lord, the Lord comes to his protestation, In mitte 

50 generationes, I will shew mercy to thee and thy house for a thousand [Deut. 7.9] 
generations:} Since the Woe in this Text, is not Esaies woe againe, Esay 2 ^ J 
Vce Coronce, (for, the same Prophet tels us of what affection they are, 
that they are Idolaters, persons inclined to an idolatrous and super- Esay 8.21 
stitious Religion, and fret themselves, and curse the King and their 
God; we know that the Prophets Vce Corona in that place is Vce 
Coronce superbice, and the crowne and heighth of Pride is in him, 
who hath set himselfe above all that is called God. Christian Princes 
know that if their Crownes were but so as they seeme (all gold) they 
should bee but so much the heavier for being all gold; but they are but 

350 Sermon No. 18 

60 Crownes of thornes gilded, specious cares, glorious troubles, and 
therefore no subject of pride:) To contract this, since the Woe in this 

Text, is no State woe, nor Church woe, for it is not Ezechiels Vce 
3 3 

Pastoribus insipientibus, which cannot feed their flock, nor leremies 

Vce Pastoribus disperdentibus, Woe unto those lazie Shepheards, 
which doe not feed their flock but suffer them to scatter: Since the 
Woe in this Text is not a woe upon the whole World, nor upon the 
whole Nation, nor upon the whole City, nor upon any whole Family, 
nor upon any whole ranke or calling of men, when I have asked with 
Prov. 23.29 Solomon, Cut vce? to whom belongs this woe? I must answer with 
i Cor. 9.16 7 s. Paul, Vce mihi, woe unto me if I doe not tell them to whom it 
belongs. And therefore since in spirituall things especially charity 
begins with it selfe, I shall transferre this Vce from my self e, by laying 
it upon them, whom your owne conscience shall find it to belong 
unto; Vce desiderantibus diem Domini; Woe be unto them that de- 
sire the day of the Lord, &c. 

But yet if these words can be narrow in respect of persons, it is 
strange, for in respect of the sins that they are directed upon, they 
have a great compasse, they reach from that high sin of Presumption, 
and contempt, and deriding the day of the Lord, the judgements of 

80 God, and they passe through the sin of Hypocrisie, when we make 
shift to make the world, and to make our selves beleeve that we are 
in good case towards God, and would be glad that the day of the 
Lord, the day of judgement would come now; and then they come 
downe to the deepest sin, the sin of Desperation, of an unnaturall 
valuing of this life, when overwhelmed with the burden of other sins, 
or with Gods punishment for them; men grow to a murmuring 
wearinesse of this life, and to an impatient desire, and perchance to 
a practise of their owne ends: In the first acceptation, the day of the 
Lord is the day of his Judgements and afflictions in this life; In the 

90 second, the day of the Lord is the day of the generall judgement; 
And in the third, the day of the Lord, is that Crepusculum that twi- 
light betweene the two lives, or rather that Meridies noctis, as the 
Poet cals it, that noone of night, the houre of our death and trans- 
migration out of this world. And if any desire any of these daies of 
the Lord, out of any of these indispositions, out of presumption, out 
of hypocrisie, out of desperation, he fals within the compasse of this 
Text, and from him we cannot take off this Vce desiderantibus. 

Sermon No. 18 351 

First then the Prophet directs himself most literally upon the first i Part 
sin of Presumption. They were come to say, that in truth whatsoever 

100 the Prophet declaimed in the streets, there was no such thing as Dies 
Domini, any purpose in God to bring such heavy judgements upon 
them; to the Prophets themselves they were come to say, You your 
selves live parched and macerated in a starved and penurious fortune, 
and therefore you cry out that all we must die of famine too, you 
your selves have not a foot of land among all the Tribes, and therf ore 
you cry out that all the Tribes must be carried into another Land in 
Captivity. That which you call the Day of the Lord is come upon you, 
beggery, and nakednesse, and hunger, contempt, and affliction, and 
imprisonment is come upon you, and therefore you will needs extend 

110 this day upon the whole State, but desideramus, we would fain see 
any such thing come to passe, we would fain see God goe about to 
do any such thing, as that the State should not be wise enough to 
prevent him. To see a Prophet neglected, because he will not flatter, 
to see him despised below, because he is neglected above, to see him 
injured, insulted upon, and really damnified, because he is despised, 
All this is dies mundi> and not dies Domini, it is the ordinary course 
of the world, and no extraordinary day of the Lord, but that there 
should be such a stupor and consternation of minde and conscience 
as you talk of, and that that should be so expressed in the countenance, 

120 that they which had been purer then snow t whiter then milJ^ 3 redder Lam. 4.7 
then Rubies, smoother then Saphirs, should not only be, as in other [and 8] 
cases, pale with a sudden feare, but blacker in face then a coale, as the 
Prophet sayes there, that they should not be able to set a good face 
upon their miseries, nor disguise them with a confident countenance, 
that there should be such a consternation of countenance and con- 
science, and then such a excommunication of Church and State, as that 
the whole body of the children of Israel should be without King, jj os 
without Sacrifice, without Ephod, without Terafim, Desideramus, 
We would fain see such a time, we would fain see such a God as 

130 were so much too hard for us. 

They had seen such a God before, they had known that that God 
had formerly brought all the people upon the face of the earth so 
neare to an annihilation, so neare to a new creation, as to be but eight ,-Q - 
persons in the generall flood, they had seen that God to have brought 

352 Sermon No. 18 

[ExoA their own numerous, and multitudinous Nation, their 600000. men 
12.37] that came out o ^Egypt to that paucity, as that but two of them are 
[Num. recorded to enter into the land of promise, And could they doubt 
14.30] what that God could do, or would do upon them? Or as leremy 
Jer. 5.12 saith, Could they belie the Lord, and say it is not he? neither shall 

140 evill come upon us, or shall we see sword and famine? God expressed 
his anger thrice upon this people, in their State, in their form of 
government, First he exprest it in giving them a King, for though 
that be the best form of government in it self, yet for that people at 
that time, God saw it not to be the fittest, and so it was extorted from 
him, and he gave them their King in anger. Secondly, he expressed 
his anger in giving them two Kings in the defection of the ten 
Tribes, and division of the two Kingdomes. Thirdly, he exprest his 
anger in leaving them without any King after this Captivity which 
was prophesied here. 

150 Now of those 6000. yeares, which are vulgarly esteemed to be the 
age and terme of this world, 3000. were past before the division of the 
Kingdome, and presently upon the division, they argued a divisibili 
ad corruptible, whatsover may be broken and divided may come to 
nothing. It is the devils way to come to destruction by breaking of 
unions. There was a contract between God and lob, because lob loved 
and feared him, and there the devill attempts to draw away the head 
from the union, God from lob t with that suggestion, Doth lob serve 
thee for nothing? Doest thou get any thing by this union? or doth 
not lob serve himself upon thee? There was a naturall, an essentiall, 

160 an eternall union between the Father and the Son in the Trinity, 
and the devill sought to break that. If he could break the union in 
the Godhead, he saw not why he might not destroy the Godhead. 
The devill was Logician good enough, Omne dwisibile corruptible, 
whatsoever may be broken, may be annihilated. And the devill was 
Papist good enough, Schisma cequipollet hceresi, Whosoever is a 
Schismatick, departed from the obedience of the Romane Church, is 
easily brought within compasse of heresie too, because it is a matter of 
faith to -affirm a necessity of such an obedience. And therefore the 
I*.*, -, devil attempts to make that Schisme in the Trinity, with that, Si 

170 films Dei es, Ma\e these stones bread, If thou beest the Son of God, 
cast thy self down from this Pinnacle, that is, do something of thy 

Sermon No. 18 353 

self, exceed thy commission, and never attend so punctually all thy 
directions from thy Father. In lobs case he would draw the head 
from the union; In Christs case he would alienate the Son from the 
Father, because division is the fore-runner (and alas, but a little way 
the fore-runner) of destruction. And therefore assoon as that King- 
dome was come to a division between ten and two Tribes, between a 
King of Judah, and a King of Israel, presently upon it, and in the 
compasse of a very short time arose all those Prophets that prophesied 

180 of a destruction; assoon as they saw a division, they foresaw a destruc- 
tion. And therefore when God had shewed before what he could doe, 
and declared by his Prophets then what he would doe, Vcs desideranti- Esay 5.18 
bus, Woe unto them that say, Let him ma\e speed and hasten his [ an d 19] 
wor\, that we may see it: That is, that are yet confident that no such 
thing shall fall upon us, and confident with a scorn, and fulfill that 
which the Apostle saith, There shall come in the latter dates scoffers, 2 Pet. 3^3 
saying, Where is the promise of his camming? for since the fathers an d] 4 
fell asleep, all things continue as they were from the beginning at 
the Creation. But God shall answer their scorn with scorn, as in 

190 Ezefyel, Son of man, What is that Proverb which you have in the Ezek. 12.22 
Land of Israel, saying, The dayes are prolonged, and every vision [ a l so 2 3~ 2 5l 
failes? That is, the Prophets talk of great calamities, but we are safe 
enough, Tell them (sayes the Lord) / will ma\e their proverb to 
cease, I will spea\ and it shall come to passe; in your dayes, rebel- 
lious house, will I say the word, and per-form it. 

And therefore ut quid vobis? what should you pretend to desire 
that day? what can ye get by that day? Because you have made a 
covenant with death, and are at an agreement with hell, when that 
Invadens flagellum, (as the Prophet with an elegant horror, if they 

200 can consist, expresses it) when that over-flowing scourge shall passe Esay 28.15 
through, shall it not come to you? Why? who are you? have you 
thought of it before hand, considered it, digested it, and resolved, that 
in the worst that can fall, your vocall constancy, and your humane 
valour shall sustaine you from all dejection of spirit? what judgement 
of God soever shall fall upon you, whensoever this dies Domini shall 
break out upon you, you have light in your selves, and by that light 
you shall see light, and passe through all incommodities ? Be not 
deceived, this day of the Lord is darknesse and not light, the first 

354 Sermon No. 18 

blast, the first breath of his indignation blowes out thy candle, ex- 

210 tinguishes all thy Wisdome, all thy Counsells, all thy Philosophicall 
sentences, disorders thy Seneca, thy Plutarch, thy Tacitus, and all thy 
premeditations; for the sword of the Lord is a two-edged sword, it 
cuts bodily, and it cuts ghostly, it cuts temporally, and it cuts spiritu- 
ally, it cuts off all worldly reliefe from others, and it cuts off all 
Christian patience, and good interpretation of Gods correction in 
thine owne heart. 

Vt quid vobis? what can you get by that day? can you imagine that 
though you have beene benighted under your owne obduration and 
security before, yet when this day of the Lord, the day of affliction 

220 shall come, afflictio dabit intdlectum, the day will bring light of it 
self e, the affliction will give understanding, and it will be time enough 
to see the danger and the remedy both at once, and to turne to God 
by that light, which that affliction shall give? Be not deceived, dies 
Domini tenebrce, this day of the Lord will be darknesse and not light. 
God hath made two great lights for man, the Sun, and the Moone; 
God doth manifest himselfe two waies to man, by prosperity, and 
adversity; but if there were no Sun, there would be no light in the 
Moone neither; If there be no sense of God in thy greatnesse, in thy 
abundance, it is a dark time to seek him in the clouds of affliction, 

230 and heavinesse of heart. Experience teacheth us, that if we be reading 
any book in the evening, if the twilight surprise us, and it growes 
dark, yet we can reade longer in that book which we were in before, 
then if we took a new book of another subject into our hands: If we 
have been accustomed to the contemplation of God in the Sunshine 
of prosperity, we shall see him better in the night of misery, then if 
we began but then, Vts desiderantibus* If you seem to desire that day 
of the Lord, because you doe not beleeve that that day will come, or 
because you beleeve that when that day comes, it will be time enough 
to rectifie your selves, then, Vt quod vobis? this day shall be good for 

240 nothing to either of you, for to both you it shall be darknesse, and 
not light. 

The dayes which God made for man were darknesse, and then 

[Gen. light, still the evening and the morning made up the day. The day 

1.1-5] which the Lord shall bring upon secure and carnall men, is darknesse 

without light, judgements without any beames of mercy shining 

Sermon No. 18 355 

through them, such judgements, as if we will consider the vehemency 

of them, we shall finde them expressed in such an extraordinary 

heighth, as scarce anywhere else in leremy, Men shall as\ one of ler- 30. [6 

another if they be in labour, whether they travell with childe* Where- and] 7 

250 fore do I see every man with his hands on his loines, as a woman in 
travell? Alas, because that day is great, and none is li\e it. This is the 
unexpected and unconsidered strangenesse of that day, if we consider 
the vehemency, and if we consider the suddennesse, the speed of 
bringing that day upon secure man. That is intimated very sufficiently 
in another story of the same Prophet, that when he had said to the 
Prophet Hananiah, That he should die within a year, when God Jer. 28.16 
saith, his judgements shall come shortly, if then we consider the 
vehemency, or the nearnesse of the day of the Lord, the day of his 
visitation, we shall be glad to say with that Prophet, As for me I have * ,. 

260 not desired that wojull day thou \nowest, that is, I have neither 
doubted but that there shall be such a day, nor I have not put off my 
repentance to that day, for what can that do good to either of those 
dispositions, when to them it shall be darknesse, and not light ? 

Now if this Woe of this Prophet thus denounced against contemp- 
tuous scorners of the day of the Lord, as that day signifies afflictions 
in this life, have had no subject to work upon in this congregation 
{as by Gods grace there is none of that distemper here) it is a piece 
of a Sermon well lost; and God be blessed that it hath had no use, 
that no body needed it. But as the Woe is denounced in the second 

270 acceptation against Hypocrites, so it is a chain-shot, and in every con- 
gregation takes whole rankes, and here Dies Domini is the last day 
of Judgement, and the desire in the Text is not, as before, a denying 
that any such day should be, but it is an hypocriticall pretence, that 
we have so well performed our duties, as that we should be glad if 
that day would come, and then the darknesse of the Text is ever- 
lasting condemnation. 

For this day of the Lord then, the last day of judgement, consider 
only, or reflect only upon these three circumstances: First, there is 
Lex violata, a law given to thee and broken by thee. Secondly, there 

280 is Testis prolatus, Evidence produced against thee, and confessed by 
thee. And then there is Sententia lata f A judgement given against 
thee, and executed upon thee. 

356 Sermon No. 18 

For the Law first, when that Law is To love God with all thy 
power, not to scatter thy love upon any other creature, when the Law 
is not to do, not to covet any ill, wilt thou say this Law doth not con- 
cern me, because it is impossible in it self, for this coveting, this first 
concupiscence is not in a mans own power ? Why, this Law was pos- 
sible to man, when it was given to man, for it was naturally imprinted 
in the heart of man, when man was in his state of innocency, and 

290 then it was possible, and the impossibility that is grown into it since, 
Is by mans own fault. Man by breaking the Law, hath made the Law 
impossible, and himself inexcusable; wilt thou say with that man in 
[Mat. 19.20] the Gospell, Omnia htsc a juventute, I have kept all this Law from my 
youth? From thy youth? remember thy youth well, and what Law 
thou keptst then, and thou wilt finde it to be another Law, Lex in 
membris, A Law of the flesh warring against the Law of the minde, 
nay thou wilt finde that thou didst never maintain a war against that 
Law of the flesh, but wast glad that thou earnest to the obedience of 
that Law so soon, and art sorry thou canst follow that Law no longer. 

300 This is the Law, and wilt thou put this to triall ? Wilt thou say who 
can prove it? Who comes in to give evidence against me? All those 
whom thy sollicitations have overcome, and who have overcome thy 
sollicitations, good and bad, friends and enemies, Wives and Mis- 
tresses, persons most incompatible, and contrary, here shall joyne 
[Phil. together, and be of the Jury. If S. Pauls case were so far thy case, as 
3.4-6] that thou wert in righteousnesse unblameable, no man, no woman 
able to testifie against thee, yet when the records of all thoughts shall 
be laid open, and a retired and obscure man shall appeare to have 
been as ambitious in his Cloister, as a pretending man at the Court, 

310 and a retired woman in her chamber, appeare to be as licentious as a 

prostitute woman in the Stews, when the heart shall be laid open, and 

this laid open too, that some sins of the heart are the greatest sins of 

all (as Infidelity, the greatest sin of all, is rooted in the heart) and 

sin produced to action, is but a dilatation of that sin, and all dilatation 

is some degree of extenuation, (The body sometimes grows weary of 

acting some sin, but the heart never grows weary of contriving of sin.) 

When this shall be that Law, and this the Evidence, what can be 

[Mat. 25.41] the Sentence, but that, Ite maledicti, Go ye accursed into everlasting 

fire? where it is not as in the form of our judgement here, You shall 

Sermon No. 18 357 

320 be carried to the place of execution, but Ite, Goe, our own consciences 
shall be our executioners, and precipitate us into that condemnation. 
It is not a Captivity o Babylon for 70. yeares, (and yet 70. yeares is 
the time of mans life, and why might not so many yeares punishment, 
expiate so many yeares sinfull pleasure?) but it is 70. millions of 
millions of generations, for they shall live so long in hell, as God him- 
self in heaven; It is not an imprisonment during the Kings pleasure, 
but during the Kings displeasure, whom nothing can please nor 
reconcile, after he shall have made up that account with his Son, and 
told him, These be all you dyed for, these be all you purchased, these 

330 be all whom I am bound to save for your sake, for the rest, their 
portion is everlasting destruction. 

Under this law, under this evidence, under this sentence, v& 
desiderantibus, woe to them that pretend to desire this day of the 
Lord, as though by their owne outward righteousnesse, they could 
stand upright in this judgement. Woe to them that say, Let God come 
when he will, it shall goe hard, but he shall finde me at Church, I 
heare three or foure Sermons a week; he shall finde me in my Dis- 
cipline and Mortification, I fast twice a week; he shall finde me in my 
Stewardship and Dispensation, I give tithes of all that I possesse. 

340 When Ezechias shewed the Ambassadors of Babylon all his Treasure [2 Kings 
and his Armour, the malediction of the Prophet fell upon it, that all 20.12-17] 
that Treasure and Armour which he had so gloriously shewed, should 
be transported to them, to whom he had shewed it, into Babylon. He 
that publishes his good works to the world, they are carried into the 
world, and that is his reward. Not that there is not a good use of 
letting our light shine before men too; for when S. Paul sayes, // / yet Gal. 
please men, I should not be the servant of Christ; and when he saith, 
I doe f lease all men in all things: S. Austme found no difficulty in [i Cor. 
reconciling those two-; Navem qu&ro, sayes he, sed & patriam, When I0 *33] 

350 1 goe to the Haven to hire a Ship, it is for the love I have to my 
Country; When I declare my faith by my works to men, it is for the 
love I beare to the glory of God; but if I desire the Lords day upon 
confidence in these works, v<z scirpo, as lob expresses it, woe unto me Job 8.[n 
poore rush, for (sayes he) the rush is greene till the Sun come, that is, and] 16 
sayes Gregory upon that place, donee divina districtio in judicio 
candeat, till the fire of the judgement examine our works, they may 

358 Sermon No. 18 

have same verdure, some colour, but v ce desiderantibus, wo unto them 
that put themselves unto that judgement for their works sake. 

For ut quid vobis? to what end is it for you? If your hypocriticall 
360 security could hold out to the last, if you could delude the world at 
the last gasp, if those that stand about you then could be brought to 
say, he went away like a Lambe, alas the Lambe of God went not 
away so, the Lamb of God had his colluctations, disputations, expostu- 
lations, apprehensions of Gods indignation upon him then: This 
security, call it by a worse name, stupidity, is not a lying down like 
[Gen. a Lamb, but a lying down like Issachers Asse between two burdens, 
49- *4] for two greater burdens cannot be, then sin, and the senslesnesse of 
sin. Vt quid vobis? what will ye doe at that day, which shall be dark- 
i Tim. 6.16 nesse and not light? God dwels in luce inaccessibili, in such light as 
370 no man by the light of nature can comprehend here, but when that 
light of grace which was shed upon thee here, should have brought 
Mat 8 12 ^^ at ^ ast to *k at i naccess *ble light, then thou must be cast in tenebras 
exteriores, into darknesse, and darknesse without the Kingdome of 
heaven. And if the darknesse of this world, which was but a dark- 
[John 1.5] nesse of our making, could not comprehend the light, when Christ in 
his person, brought the light and offered repentance, certainly in that 
outward darknesse of the next world, the darknesse which God hath 
made for punishment, they shall see nothing, neither intramittendo, 
nor extramittendo, neither by receiving offer of grace from heaven, 
380 nor in the disposition to pray for grace in hell For as at our inanima- 
tion in our Mothers womb, our immortall soule when it comes, 
swallowes up the other soules of vegetation, and of sense, which were 
in us before; so at this our regeneration in the next world, the light 
of glory shall swallow up the light of grace. To as many as shall be 
within, there will need no grace to supply defects, nor eschew dangers, 
Apoc. 22.5 because there we shall have neither defects nor dangers. There shall 
be no night, no need of candle, nor of Sun, for the Lord shall give 
them light, and they shall raigne for ever and ever. There shall be no 
such light of grace, as shall work repentance to them that are in the 
35 light of glory; neither could they that are in outward darknesse, com- 
Rom. 13.12 prehend the light of grace, if it could flow out upon them. First, yooi 
lohn 3. did the works of darknesse, sayes the Apostle, and then that custome, 
[19-21] that practice brought you to love darknesse better then light; and 

Sermon No. 18 359 

then as the Prince of darknesse delights to transforine himself e into [2 Cor. 
an Angell of light; so by your hypocrisie you pretend a light of grace, 1 1.14] 
when you are darknesse it selfe, and therefore, ut quid vobis? what [Ephes. 5,8] 
will you get by that day which is darknesse and not light? 

Now as this Woe and commination of our Prophet had one aime, 3. Part 
to beat down their scorne which derided the judgements of God in 

400 this world, and a second aime to beat downe their confidence, that 
thought themselves of themselves able to stand in Gods judgements 
in the next world; so it hath a third mark between these two, it hath 
an aime upon them in whom a wearinesse of this life, when Gods 
corrections are upon them, or some other mistaking of their owne 
estate and case, works an over-hasty and impatient desire of death, 
and in this sense and acceptation, the day of the Lord is the day of 
our death and transmigration out of this world, and the darknesse is 
still everlasting darknesse. Now for this we take our lesson in lob, 
Vita militia, mans life is a warfare; man might have lived at peace, lob 7.1 

410 he himselfe chose a rebellious warre, and now quod volens expetiit Greg. 
nolens fortat r that warre which he willingly embarked himselfe in at 
first, though it be against his will now, he must goe through with. In 
lob we have our lesson, and in S. Paul we have our Law, Ta\e ye the Eph. 6.1 1 
whole armour of God, that ye may be able having done all to stand; 
that is, that having overcome one temptation, you may stand in battle 
against the next, for it is not adolescentia militia, but vita; that we 
should think to triumph if we had overcome the heat and intem- 
perance of youth, but we must fight it out to our lives end. And then 
we have the reward of this lesson, and of this law limited, nemo 

420 coronatur, no man is crowned, except he fight according to this law, 2 Tim. 2.5 
that is, he persever to the end. And as we have our lesson in lob, our 
rule and reward in the Apostle, who were both great Commanders in 
the warfare; so we have our example in our great General!, Christ 
Jesus, Who though his soul were heavy, and heavy unto death, Mat. 26.38 
though he had a baptisme to be baptised with, & coarctabatur, he was [Luke 
straightned, and in paine till it were accomplished, and though he 12.50] 
had power to lay down his soul, and ta\e it up againe, and no man Mm 10.18 
else could ta\e it from him, yet he fought it out to the last houre, and 
till his houre came, he would not prevent it, nor lay downe his soule. 

430 Vce desiderantibus, woe unto them that desire any other end of Gods 

360 Sermon No. 18 

correction, but what he hath ordained and appointed, for ut quid 
vobis? what shall you get by choosing your owne wayes ? Tenebrce & 
non lux; They shall passe out of this world, in this inward darknesse 
of melancholy, and dejection of spirit, into the outward darknesse, 
which is an everlasting exclusion from the Father of lights, and from 
the Kingdome of joy; their case is well expressed in the next verse to 
our Text, they shall flie from a Lyon, and a Beare shall meet them, 
they shall leane on a wall, and a Serpent shall bite them; they shall 
end this life by a miserable and hasty death, and out of that death 

440 shall grow an immortall life in torments, which no wearinesse, nor 
desire, nor practice can ever bring to an end. 

And here in this acceptation of these words, this vce falls directly 
upon them who colouring and apparelling treason in martyrdome, 
expose their lives to the danger of the Law, and embrace death; these 
Scribanius of whom one of their own society saith, that the Scevolaes, the Cato's, 
the Porciaes, the Cleopatraes of the old time, were nothing to the 
Jesuites, for saith he, they could dye once, but they lacked courage 
ad multas mortes; perchance hee meanes, that after those men were 
once in danger of the Law, and forfeited their lives by one comming, 

450 they could come again and again, as often as the plentifull mercy of 
their King would send them away, Rapiunt mortem spontanea ir- 
ruptione, sayes he to their glory, they are voluntary and violent pur- 
suers of their own death, and as he expresses it, Credere s morbo 
adesos, you would think that the desire of death is a disease in them; 
Baron. A graver man then he mistakes their case and cause of death as much, 
MartyroL you are (saith he, incouraging those of our Nation to the pursuit of 
29. Decemb. death) in sacris septis ad martyrium saginati, fed up and fatned here 
for martyrdome, & Sacramento sanguinem spopondisti, they have 
taken an oath that they will be hanged, but that he in whom (as his 

460 great patterne God himselfe) mercy is above all his works, out of his 
abundant sweetnesse makes them perjured when they have so sworne 
and vowed their owne ruine. But those that send them, give not the 
lives of these men so freely, so cheaply as they pretend. But as in dry 
Pumps, men poure in a little water, that they may pump up more; so 
they are content to drop in a little blood of imaginary, but traiterous 
Martyrs, that, by that at last they may draw up at last the royall blood 
of Princes, and the loyall blood of Subjects; vce desiderantibus, woe 

Sermon No. 18 

3 6i 

to them that are made thus ambitious of their owne mine, ut quid 
vobis? Tenebrcs & non lux, you are kept in darknesse in this world, 

470 and sent into darknesse from heaven into the next, and so your am- 
bition, ad multas mortes, shall be satisfied, you dye more then one 
death, morte moriemini, this death delivers you to another, from 
which you shall never be delivered. 

We have now past through these three acceptations of these words, Conclusion 
which have falne into the contemplation, and meditation of the 
Ancients in their Expositions of this Text; as this dark day of the 
Lord, signifies his judgements upon Atheisticall scorners in this 
world, as it signifies his last irrevocable, and irremediable judgements 
upon hypocriticall relyers upon their own righteousnesse in the next 

480 world, and between both, as it signifies their uncomfortable passage 
out of this life, who bring their death inordinately upon themselves; 
and we shall shut up all with one signification more of the Lords day, 
That, that is the Lords day, of which the whole Lent is the Vigil, and 
the Eve. All this time of mortification, and our often meeting in this 
place to heare of our mortality, and our immortality, which are the 
two reall Texts, and Subjects of all our Sermons; All this time is the 
Eve of the Resurrection of our Lord and Saviour Jesus Christ. That 
is the Lords day, when all our mortification, and dejection of spirit, 
and humbling of our soules, shall be abundantly exalted in his resur- 

490 rection, and when all our fasts and abstinence shall be abundantly 
recompenced in the participation of his body and his bloud in the 
Sacrament; Gods Chancery is alwayes open, and his seale works 
alwaies; at all times remission of sins may be sealed to a penitent soule 
in the Sacrament. That clause which the Chancellors had in their 
Patents under the Romane Emperours, Vt prarogativam gerat Cassiodorus 
conscientice nostrce, is in our commission too, for God hath put 
his conscience into his Church, and whose sins are remitted 
there, are remitted in heaven at all times; but yet dies Domini, 
the Lords resurrection is as the full Terme, a more generall applica- 

300 tion of this seale of reconciliation: But vte desiderantibus, woe unto 
them that desire that day, only because they would have these dayes 
of preaching, and prayer, and fasting, and troublesome preparation 
past and gone. Vce desiderantibus, woe unto them who desire that 
day, onely, that by receiving the Sacrament that day, they might de- 

362 Sermon No. 18 

lude the world, as though they were not of a contrary religion in their 
heart; vtz desiderantibus, woe unto them who present themselves that 
day without such a preparation as becomes so fearful and mysterious 
an action, upon any carnall or collaterall respects. Before that day of 
the Lord comes, comes the day of his crucifying; before you come 

310 to that day, if you come not to a crucifying of your selves to the world, 
and the world to you, ut quid vobis? what shall you get by that day ? 
you shall prophane that day, and the Author of it, as to make that 
day of Christs triumph, the triumph of Satan, and to make even that 
body and bloud of Christ Jesus, Vehiculum Satantz, his Chariot to 
enter into you, as he did into ludas. That day of the Lord will be 
darknesse and not light, and that darknesse will be, that you shall not 
discerne the Lords body, you shall scatter all your thoughts upon 
wrangling and controversies, de modo, how the Lords body can be 
there, and you shall not discerne by the effects, nor in your owne con- 

520 science, that the Lords body is there at all But you shall take it to be 

onely an obedience to civill or Ecclesiasticall constitutions, or onely 

a testimony of outward conformity, which should be signaculum & 

viaticum, a seale of pardon for past sins, and a provision of grace 

against future. But he that is well prepared for this, strips himselfe 

of all these v& desiderantibus, of all these comminations that belong 

[Dan. to carnall desires, and he shall be as Daniel was, vir desideriorum, 

i o.i i ] a man of chast and heavenly desires onely ; hee shall desire that day of 

the Lord, as that day signifies affliction here, with David, Bonum est 

mihi 'quod humiliasti me, I am mended by my sicknesse, enriched by 

530 m y poverty, and strengthened by my weaknesse; and with S. Bernard 

desire, Irascaris mihi Domine, O Lord be angry with me, for if thou 

chidest me not, thou considerest me not, if I taste no bitternesse, I 

have no Physick; If thou correct me not, I am not thy son: And he 

shall desire that day of the Lord, as that day signifies, the last judge- 

[Apoc. 6.9, me nt, with the desire of the Martyrs under the Altar, Vsquequo 

10] Domine? How long, O Lord, ere thou execute judgement? And he 

shall desire this day of the Lord, as this day is the day of his own 

[Phil 1.23] death, with S. Pauls desire, Cupio dissolvi, I desire to be dissolved, 

and to be with Christ. And when this day of the Lord, as it is the day 

[Psal. 63.5] 54 of the Lords resurrection shall come, his soule shall be satified as 

with marrow, and with fatnesse, in the body and bloud of his Saviour, 

Sermon No. 18 363 

and in the participation of all his merits, as intirely, as if all that Christ 
Jesus hath said, and done, and suffered, had beene said, and done, 
and suffered for his soule alone. Enlarge our daies, O Lord, to that 
blessed day, prepare us before that day, seale to us at that day, ratifie 
to us after that day, all the daies of our life, an assurance in that King- 
dome, which thy Son our Saviour hath purchased for us, with the 
inestimable price of his incorruptible bloud, To which glorious Son 
of God &c. 

Appendix A 

The Rllesmere Manuscript and Its 
Significance Relative to the Sermons 

[See references to this manuscript in Vol. I of the present edition, pp. ix, 
33, and 327 &.] 

THE Ellesmere manuscript (E) was bought by Dr. G. L. Keynes 
at a sale of the Bridgewater Library. A general account o the 
manuscript has been given by Dr. Keynes in his article, "Jnri 
Donne's Sermons/* in the Times Literary Supplement o May 28, 
1954; but he has left to us the description and discussion of the eight 
sermons in it by Donne. These are distributed throughout the vol- 
ume, and are in six different hands. Since this is a composite volume 
in which a large number of different small manuscripts have been 
bound up together, no general statement can be made about the size 
of paper, pagination, and handwriting of the various Donne items. 
They must be examined separately, and their description is as follows : 

1. Item 4 (according to the list at the beginning of the volume). 
Sermon on Proverbs 8.17 (No. 5 in Vol. I of our edition), occupying 
1 8 leaves, the verso of the last being blank. It is written in a clear 
secretary hand with a number of italic letters. 

2. Item 9. Sermon on Ecdesiastes 12.1 (No. n in the present volume 
of our edition), occupying 16 leaves, the sermon ending on the recto 
of leaf 15, the remaining three pages being blank. It is written in a 
fairly clear secretary hand which is not that of the preceding sermon. 

3. Item 10. Sermon on Hosea 2.19, occupying 18 leaves followed by 
seven blank leaves. It is written in a secretary hand different from 
that of any other of the Donne items. Another seventeenth-century 
hand has gone over it, and has written above the text on the first page 
"By m r D r D at y e mariage of m ris Washington." This is in black ink, 
whereas the sermon itself is in brownish ink, and this second hand 
has written a number of corrections in the same black ink throughout 
the sermon, generally above the line. These corrections will be dis- 
cussed later. 


366 Appendix A 

4. Item 1 6. Sermon on Lu\e 23.34, occupying n leaves, ending on 
the recto of the eleventh, the verso of which is blank. It is in a closely 
written but clear Italian hand, which appears to be the same as that 
of Item 17. It is on the same paper, with margins ruled in red, as Items 
15 and 17. 

5. Item 17. Sermon on I Corinthians 15.26, occupying 16 leaves, 
ending on the recto of the sixteenth, the verso of which is blank. It is 
in the same Italian hand which wrote the sermon on Lufe 23.34. Two 
blank leaves follow before Item 18, which is a Latin letter signed 
"Filius tuus obedientissimus T Egertonus." 

6. 7. Item 21. Sermons on John 5.22 and John 8.15 (Nos. 15 and 16 
of the present volume of our edition) . These are included together 
as one item in the seventeenth-century index at the beginning of the 
volume. The first of these two sermons occupies nine leaves and half 
the recto of the tenth. A line is drawn below the last words, and on 
the lower half of the page the same secretary hand which wrote the 
first sermon has supplied "The Sermon in y e Eueninge of the same 
daie." The text of the second sermon follows. This occupies the re- 
maining part of the recto of the tenth leaf and continues through the 
next six leaves, giving 16 leaves in all for the two sermons. This sec- 
ond sermon ends on the verso of the sixteenth leaf, and below it a 
line is drawn, followed by the words "Att Lincolnes Inne 30 Janu- 
[the volume is too tightly bound for a reader to see the end of the 
word] 1619" [on line below]. 

8. Item 24. Sermon on Colossians 1.24. This is in a secretary hand 
very similar to that which wrote the sermons on John 5.22 and 8.15, 
but the ink is not the same color, and the writing is decidedly freer. 

E is a particularly interesting manuscript, because it has been for 
more than three centuries in the possession of the Egerton family, 
and we know that Donne was on very friendly terms with John 
Egerton, first Earl of Bridgewater, and his family. He had been secre- 
tary for nearly four years to John's father, Sir Thomas Egerton, and 
so had known the Earl when he was a young man. Donne presented 
to the Earl copies of two of his printed sermons, which are now in the 
Egerton collection in the Huntington Library -(see our note on p. 13 

Appendix A 367 

of Vol. I of the present edition). He preached the wedding sermon 
on November 19, 1627,, at the marriage of the Earl's daughter, Lady 
Mary Egerton, to the eldest son of Lord Herbert of Cherbury. The 
Huntington Library possesses the well-known Bridgewater manu- 
script (B in Grierson's edition of Donne's Poems*), which contains a 
collection of Donne's poems, paradoxes, and problems, but no ser- 
mons. It is therefore fitting that Dr. Keynes should have discovered 
another manuscript, belonging originally to the same collection, which 
contains eight of Donne's early sermons. 

Another point of interest is that E is different in composition from 
the other manuscripts which we described in Volume I. Each of those 
was a single volume, written in a single hand, as far as the Donne 
material was concerned, though other hands had frequently added 
material from other sources. Thus the character of the Merton or the 
Lothian manuscript could be described as a whole. E, however, is not 
a single manuscript, but a collection of nearly thirty different items 
which were bound up together, apparently in the first half of the 
seventeenth century, and the Donne items are not placed together, but 
are interspersed with much other material. Thus while it is possible 
to say, for example, of M that it is a carefully written manuscript 
which offers us a good text, we have to discuss each item in E 
separately. o o K> 

Textually, E is of considerable value to an editor of Donne's ser- 
mons. It contains three sermons, on Proverbs 8.17, Lu%e 23.34, and 
I Corinthians 15.26, of which we have hitherto had only the Folio 
text and the version found in M. For the first of these E offers us a 
text which appears to be derived from the manuscript which was the 
source of M. It supports M in a number of readings which enable 
us to correct mistakes in F, but it has also a number of variants which 
are not found in M and which seem to be mere scribal errors. 

For the sermon on Lu%e 23.34 E g* ves us a rather poor text con- 
taining a large number of trivial scribal errors. It has, however, some 
value in the support which it gives to M for a small number of read- 
ings which should be preferred to those of F f such as "exceed our 
Originall" for "exceed Originall" (p. 306, line 57),* "Act i.i" for 

x Page references for this sermon, as well as for the sermon on Hosea 
2.19, are to Fifty Sermons, the Folio of 1649. 

368 Appendix A 

"i Act. i" (p. 309, line 26), and "O my unworthy soule" for "my un- 
worthy soule" (p. 305, lines 51-52) . 2 

In the sermon on I Corinthians 15.26, on the other hand, E offers 
us an extremely good text, which has far fewer scribal errors than M . 
It agrees with M in including four clauses which clearly formed part 
of Donne's original text, but which were omitted in F. We cannot 
suppose that Donne omitted them in revision, for they are necessary 
to the full understanding of the context in which they occur. M, how- 
ever, has a fifth additional clause of four words which appear to be 
Donne's, but which are missing in E and F. 

The remaining five sermons contained in E are found not only in 
M but also in other manuscripts such as D, L*, Dob, and P. In the ser- 
mon on Ecclesiastes 12.1 (A Sermon of Valediction) E has the earlier 
unrevised form which is found in all the other manuscripts and in S. 
It has a good text, free from the scribal blunders which disfigure A, 
D f and L f and it is nearer to M than to Dob, except that in the thirty- 
odd variants which have hitherto been regarded as peculiar to M 
and S (occasionally to A, M, and S) there are only three in which E 
shares. This indicates that E was not derived from the manuscript 
which was the common source of M and S. E and M checked against 
each other enable us to obtain the best version of this early draft. 

On the other hand, in the sermon on Hosea 2.19 E agrees with F 
and Q in giving us Donne's revised draft as compared with the earlier 
form found in M and P. The revision here is very slight as compared 
with the extensive revision which Donne undertook in A Sermon of 
Valediction, and is confined to- about a dozen readings such as "first 
use" for "ayme/' "birth" for "beauty," "moderate" for "modest," and 
the frequent substitution of verbal forms in -s for -th in the third 
person singular. Apart from revision, however, F 50 has an unusually 
poor text of this sermon, and almost always when JE, M, P> Q com- 
bine against F it will be found that F is wrong and must be emended. 
There are some readings in which M, P, and Q agree against E and 
F; for example^ on page 16, line n, of F 50, M, P f and Q agree in con- 

2 That 4< O my unworthy soule" is right seems clear from the facts (i) 
that it is far more likely that F accidentally omitted "O" than that E and 
M added it, and (2) that Donne frequently uses "O" in such a context. 
Cf. Essays in Divinity, "O nay faithfull soule" (ed. Simpson, p. 22, line 
34), and "O my poor lazy soule" (ibid. f p. 74, line 36), 

Appendix A 369 

taining the clause "though there were foure rivers in Paradise" which 
is absent in E and F, having evidently been omitted by homoeoteleu- 
ton, as the preceding clause ends with the word "Paradise." There 
are other omissions and errors which are common to E and F, and 
which prove that E and F must have had a common source. E was 
not, however, copied from F, for it avoids at least ten blunders which 
are found in F, and the handwriting of E shows that E was written 
considerably earlier than 1649, t l ie Y ear t k e publication of F 50? 

There is one interesting peculiarity about "s version of this ser- 
mon. It has been annotated and corrected by a second hand, which 
used a blacker ink than the rather brownish ink of the first hand. 
This hand is roughly contemporary with or only slightly later than 
the first hand. At the top of the sermon it has supplied the words 
"By m r D r D at y e mariage of m ris Washington." In the body of the 
sermon it has supplied "one" between "to" and "another" (p. 17, line 
30). This reading is obviously correct, and is found in M., P, and Q; 
but "one" is omitted in F ', which indicates that the corrector was not 
using the printed text. Again, on page 22, line n, the second hand 
corrects the original "too" in which E agreed with F, to "soe," which is 
found in M, P, and Q. On page 22, line 22, where F and M, P f and Q 
read "shall see," E originally omitted "see," and the corrector has 
supplied it at the end of the line. On page 22, line 40, the original 
hand omitted "and the spirituall," which is found in F and in M, P, 
and Q f and the corrector has supplied it above the line. 

The initial note should be compared with the note found at the 
end of M, "ffinis of a Sermon preach'd at S t Clements danes by D : 
Dunn at M r Washingtons marriage," and the similar note found at 
the beginning of P, which, however, omits "danes" after "Clements." 
M and P were derived from a common source, as we have already 
shown (Vol. I, pp. 68-69). The statement that the sermon was 
preached "at M r Washington's marriage" had caused trouble to the 

8 It may perhaps be noted here that, whereas in the sermons on John 
5.22 and 8.15 both E and O have Donne's earlier unrevised text, in this 
present sermon they agree with F in having the revised form. Also the 
text of Q f which is poor for those two sermons, is of a much better quality 
here* These facts may possibly indicate that Q was printed from a com- 
posite volume like E, made up of several manuscripts differing in source 
and hand-writing and varying in textual accuracy, 

370 Appendix A 

present editors, for an examination of the marriage register of St. 
Clement Danes Church had shown that no marriage of a male Wash- 
ington was recorded for the possible years. There is, however, an 
entry in the register, "Margaret Washington : Robert Sands, May 30, 
1621.'* This is confirmed by a passage in a letter written by Chamber- 
lain to Carleton on June 2, 1621 : "The Lady of Doncaster set forward 
yesterday towards the Spa having on Wensday married her fine 
woman Washington to a younger son of Sir Miles Sandes and given 
her a thousand pound to her portion, besides much more in presents 
from the King, Prince, and all the great ones about the towne" (Letters, 
ed. McClure, II, 379-380) . It is clear, therefore, that the annotator of E 
had access to some reliable source of information, and that his "m ris 
Washington" is more correct than the "M r Washington" of M and P. 
F states merely that the sermon was preached at a marriage. 

For the two sermons on John 5.22 and John 8.15, E gives a good 
manuscript text; at least as good as that of M, somewhat better than 
the texts of D and L, and very much better than the text of Q. E con- 
firms our conclusion, given in Volume I on the basis of a study of the 
other versions, 4 that the sermon on John 5.22 in F contains occasional 
author's revisions ; for in passages where the version of F is a clear im- 
provement in style or brings the passage closer to the wording of the 
Authorized Version of the Bible, E joins the other earlier texts in 
standing against F. E is more closely related genetically to M and Q 
than to D and L; and more closely to Q than to M, since several 
places where E and Q stand together against M are not slight errors 
that could be independent, but more striking variants such as "Earth 
and Sea" for "Earth" (E and Q alone of all the texts add "and Sea"), 
"morning" for "forenoon," "fountain" for "foundation." 

The version in E of the sermon on Colossians 1.24 gives a text 
which is of the same general nature as the texts of M f L>, and L, and 
which raises the same questions regarding its relation to F. s It has a 
decidedly closer relation to M than it has to D and L. In short, (i) 
it gives an earlier version of the sermon than F, but one marred by 
many errors and omissions; (2) it belongs genetically to the subgroup 
that includes M, not to that of D and L; and (3) it is a reasonably 

* Vol. I, p. 67, of the present edition, 

5 See Vol. I, p. 68, of the present edition. 

Appendix A 371 

good example of that subgroup. Most of the variant readings in which 
it stands alone are clearly errors -(as, indeed, are most of those in 
which any single manuscript of this sermon stands alone) ; but several 
are interesting illustrations of a copyist's ways, and two or three are dis- 
tinctly valuable as preserving in a better form than the other manu- 
scripts what is probably Donne's earlier wording. 8 

6 These occasional valuable or otherwise interesting variants in E will 
be included in the critical apparatus for this sermon when It appears later 
in the present edition. 

Appendix B 

Earlier Text of Sermon No. II 

[A Sermon of Valediction (Sermon No. n of the present volume) has 
been preserved in two distinct forms: first, the original draft, which is 
represented by the manuscripts A, D, Dob, E f L, and M, and by the 
pirated printed text in Sapientia Clamitans (5); and second, the revised 
version found in XXVI Sermons (F). We made an attempt at drawing 
up a critical apparatus on the usual lines, but Donne's revision was so 
much more drastic than that which he applied to any other known ser- 
mon, and the variants between the several manuscripts were so numerous, 
that such an apparatus would have occupied considerably more space than 
the sermon itself. We have therefore decided to print in full the earlier 
form of the sermon, basing our text on the two best manuscripts, M and E. 
The text as found in the Lothian Manuscript (.L), which is substantially 
the same as that of D, was printed in full, with some corrections from A 
and S, by E. M. Simpson in Donne's Sermon of Valediction (Nonesuch 
Press, I93 2 )-] 


^T "Y "T" E MAY cons ider two great vertues, one for the society of 

\ y% / this life, thankfulnes; and the other for attaining the next 

\ Y k e > repentance, as the two precious mettalls silver and 

gold. Of this silver, of the vertue of thankfulnes, there are whole 

mines in the earth, bookes written by morall men, by philosophers, 

and a man may grow rich in that mettall, in that vertue, by digging 

in that mine, in the precepts of morall men; but of this gold, of this 

vertue of Repentance there is noe mine in the earth; in the books of 

philosophers noe doctrine of Repentance. This gold is for the most 

10 part in the washes, this repentance for the most part in the waters of 

Tribulation, but God directs thee to it in this text before thou comest 

to those waters. Remember now thy Creator, before those evill daies 

come, and then thou wilt repent, that thou didst not remember him 


374 Appendix B 

till now. Here then the holy Ghost takes the nearest way to bring 
man to God by awaking his memory, for the understanding requires 
long instruction and cleare demonstration, and the will requires an 
instructed understanding before, and is of itself the blindest and the 
boldest facultie; but if the memory doe but fasten upon any of those 
things which God hath done for us, that's the nearest way to him. 

20 Remember therefore, and remember now. Though the memory be 
placed in the hindermost part of the braine, defer not thou thy re- 
membring to the hindermost part of thy life, but doe it now, and 
nunc in die, now whilst thou hast light, and nunc in diebus, as it is 
in the text, now whilst God presents thee many lights, many meanes 
to come to him. And in diebus jitventutis, in the daies of thy youth, 
of thy strength, while thou art able to doe that which thou proposest 
to thyself, and as the originall word Bemei Bechurotheica imports, 
in diebus electionum tuarum, whilst thou art able to make thy choice, 
whilst the grace of God shines soe brightly upon thee, as that thou 

30 maist see thy. way, and soe powerfully upon thee, as that thou maist 
walke in that way; now, in thy day, now in these daies remember, 
but whom? first the Creator, that all those things which thou labour- 
est for, and delightest in, were created, they were nothing, and there- 
fore thy memory lookes not f arr enough backe, if it sticke onely upon 
the creature, and reach not to the Creator. Remember the Creator, 
and remember thy Creator, and in that first Remember, that he made 
thee, and then, what he made thee, he made thee of nothing, but of 
that nothing he hath made thee such a thing as cannot returne to 
nothing againe, but must remaine for ever, whether ever in glory or 

40 ever in torment, that depends upon thy remembring thy Creator, 

now, in the dayes of thy youth. 

Memento First Remember, which word is often used in the Scripture for 

Gen. 8.1 considering and taking care for: God remembred Noah and every 

beast with him in the Arke, as the word contrary to this, forgetting, 

_ is also used for the affection contrary to it, neglecting; Can a woman 

forget her child, and not have compassion on the son of her womb ? 

but here we take not remembring soe largely, but restraine it to the 

exercise of that one faculty, the memory, for that is stomachus animtz, 

it receives and digests and turnes into good blood, all the benefits 

50 formerly exhibited to us in particular and to the whole Church of 

Appendix B 375 

God. Present that which belongs to the understanding to that faculty, 
and the understanding is not presently setled in it. Present any of the 
prophesies made in the captivity, and a Jewes understanding will take 
them for a deliverance from that bondage, and a Christians under- 
standing will take them for a spiritual! deliverance from sin and 
death by the Messias, by Christ Jesus. Present any of the Prophesies 
of the Revelation concerning Antichrist, and a Papists understanding 
will take them of a single, and a sodaine and a transitory man that 
must last but three years and an halfe; and a Protestants understand- 
ing will take it of a succession and continuance of men that have 
lasted 1000 years at least already. Present but the name of Bishop or 
Elder, out of the Acts of the Apostles, or out of their Epistles, and other Acts 
men will take it for a name of parity and equality, and we for a name of 
office and distinction in the Hierarchy of Gods Church. Thus it is in 
the understanding that's often perplexed. Consider the other faculty, 
the will of man, and thereby those bitternesses which have passed be- 
tween the Jesuites and the Dominicans in the Romane Church, even to 
the imputation of the crime of heresie upon one another in questions 
concerning the will of man, and how that concurs with the grace of 
70 God; particularly, whether the same proportion of grace being offred 
by God to two men, equally disposd towards him before, must not 
necessarily worke equally in those two: and by those bitternesses 
amongst persons neerest us, even to the drawing of swords in ques- 
tions of the same kinde, particularly whether that proportion of grace, 
which doth effectually convert a particular man, might not have 
beene resisted by the perversnes of that mans will, whether that grace 
were irresistible or noe. By all these and infinite such difficulties, we 
may see how untractable and untameable a faculty, the will of man 
is. But leave the understanding and the will and come to the memory, 
80 come not with matter of law, but matter of fact, Let God make his p ga j x 
wonderf ull workes to be had in remembrance, as David saies. Present 
the Historic of Gods protection of his children in the Arke, in the 
wildernes, in the Captivities, in infinite other dangers, present this to 
the memory, and howsoever the understanding be beclouded, or the 
will perverted, yet both Jew and Christian, Papist and Protestant, 
Refractary and Conformitant are affected with a thankef ull acknowl- 
edgment of his former mercies and benefits, this issue of that f acultie 

376 Appendix B 

of the Memory is alike in them all. And therefore God in giving the 
law, works upon noe other faculty but this, I am the Lord thy God 

90 which brought thee out of the land of Egypt: he onely presents to 
their memory what he had done for them. And soe in delivering the 
Gospell in one principall seale thereof, the participation of his body 
and blood in the Sacrament, he proceeds soe too, he recommends it 
to their memory, doe this in remembrance of mee. 

This is the faculty that God desires to worke upon, and therefore 
if thy understanding be too narrow to comprehend, or reconcile all 
differences in all Churches (as what understanding is large enough 
to doe so?) if thy will be too scrupulous to submitt itself to the ordi- 
nances of thine owne Church (as sometimes a zeale, though not per- 

100 verse y et undigested may worke that) yet have recourse to thine owne 
memory, for as St. Bernard calls that the stomacke of the soule, soe 
we may be bold to call it the gallery of the soule, hung with soe many, 
and so lively pictures of the goodnes and mercies of thy God to thee, 
as that every one of them may be a sufficient Catechisme to instruct 
thee in all thy particular dutyes to God for those mercies. And then 
as a well made and a well-placed picture lookes alwaies upon him, 
that lookes upon it, soe shall thy God looke upon thee, whose mem- 
ory is thus contemplating him, and shine upon thine understanding 
and rectifie thy will too. If thy memory cannot comprehend his 

IIO mercie at large, as it hath been shewed to his whole Church (as it is 
almost an incomprehensible thing to consider that in a few years 
God hath made us even, even in number, and temporall strength, to 
our Adversaries of the Romane Church) : If thy memory have not 
receiv'd and held that great picture of our generall deliverance from 
that invincible Navie (if that mercy be written in the waters and in 
the sands where it was acted) and not in thy heart and memory. If 
thou remember not our later but greater deliverance from that arti- 
ficiall hell, that vault of powder (in which though the devills instru- 
ments lost their plott (they did not blow us up) yet the Devill goes 

120 forward with his plott, if he can blow that out, and bring us to forget 
that mercy, or not to hate them with a perfect hatred, who were the 
true root and occasioners of it) if these be too large pictures for thy 
gallery, for thy memory, yet every man hath a pocket picture about 
him, a manuall, a bosome booke, and if he will but turne over one 

Appendix B 377 

leafe of that bookc, but remember what God hath done for him even 
since yesterday, he shall finde by that litle branch a navigable river 
to saile into that great and endless sea of the mercies of God towards 
him from the beginning of his being. 
Doe but Remember then, but Remember now, saies the text, of Nunc 

130 his owne will begat he us with the word of truth, that we should be Jam. 1.18 
Primitive, the first fruits of his Creatures, that as we consecrate all his 
creatures to him, in a sober and religious use of them, soe as the first 
fruits of all, we should principally consecrate ourselves to his service 
betimes. Now there were three payments of first fruits appointed by 
God to the Jewes. The first were primitive spicarum, the first fruits 
of their eares of corne, and this was early about Easter; the second 
were primitive panum, the first fruits of their loaves after the corne 
was converted to that use, and this, though it were not soe soone, yet 
it was early too, about Whitsuntide. The third were primitics fmgum, 

140 of all their latter fruits in generall, and this was very late in Autumne, 
in the fall, about September. In the two first of these three, in those 
that were offered early, God had his part, but in the later fruite he 
had none, he had his part in the corne and in the loaves, but in those 
that came last God would have noe portion. 

Offer thyself to God then as primitias spicarum, whether thou 
gleane in the world, or binde up by whole sheaves, whether thy in- 
crease be by litle and litle, or thou bee rich at once by the devolution 
of a rich inheritance and patrimony upon thee, offer this to God in 
an acknowledgment, that this proceeds from the treasure of his good- 

150 nes and not from thine Industry; and offer thyself againe as primitias 
panum, when thou hast kneaded up riches and honor and favour in 
a setled and established fortune: offer that to God too, in an acknowl- 
edgment that he can scatter and moulder away that state againe how 
safe soever it seeme to be setled. Offer at Easter whensoever thou 
hast any resurrection, any sense of raising thy soule from the shad- 
dow of death; offer thy confession to God that it is the sunshine of 
his grace, and not the strength of thy morality. Offer at thy Pente- 
coste, at thy Whitesuntide; whensoever the holy Ghost descends upon 
thee in a fiery tongue, that thou feelest thyself melted with the power- 

160 full preaching of his word, offer thy confession then, that it is the 
proceeding of his grace, and not the disposition or concurrence or 



Apoc. 10.6 

In die 

Psal. 20.9 

Psal. 138.3 

Psal. 102.2 


horn. 5 ad 

pop. An- 


Mat. 25.41 
Esay 30 

378 Appendix B 

tendernes of thy nature, for if thou defer thy offring till September, 
till thy fall, till thy winter, till thy death, howsoever those may be 
thy first fruits, because they be the first that ever thou gavest, yet they 
are not such as are acceptable to God. God hath noe portion in them, 
if they come soe late. Offer thyself now, nay doe but offer to thyself 
now, that's but an easy request and yet there is noe more askt; Vixi- 
mus mundo, vivamus reliquum nobis if sis; thus long we have servd 
the world, let us serve ourselves the rest of our time, but this is the 

170 best part of ourselves, our so-ules; expectas* ut jebris te vocet ad pceni- 
tentiam? hadst thou rather that a sicknes should bring thee to God 
then a Sermon, hadst thou rather be beholding to a Physician for thy 
Salvation, then to a Preacher? thy busines is to remember, stay not 
for thy last sicknes, which may be a lethargic in which thou maist 
forget thy owne name, and his that gave thee thy best name, the 
name of a Christian, Christ Jesus himself: thy busines is to Remem- 
ber and thy time is Now., stay not till that Angell come which shall 
say and sweare that time shalbe no more. 
Remember then, and remember Now, and nunc in die, now whilst 

180 it is day; the Lord will heare thee in die qua invocaveris saies David, 
in the day that thou callst upon him, and in quacunque die, what 
day soever thou callest upon him, and in quacunque die velociter 
exaudiet, in any day he will heare thee quickly, but still it is opus diei, 
it is a worke of the day to call upon God, for in the night, in our last 
night, those thoughts that fall upon us are rather dreames then re- 
membrings: upon our death bed we rather dreame we repent then 
repent indeed. To him that travells by night, a bush seemes a horse, 
and a horse a man and a man a spirit, nothing hath the true shape 
to him; to him that repents by night on his death bed, neither his 

190 owne sins nor the mercies of God have their true proportion. This 
night they will fetch away thy soule, saies Christ to the secure man: 
but he neither tells him who they be that shall fetch it away, nor 
whether they shall carry it; he hath noe light but lightning, a sodaine 
flash of horror, and soe translated into the fire which hath noe light. 
Nunquid deus nobis ignem istum preparavit? non nobis, sed diabolo 
et Angelis. God made not this fire for us but for the devill and his 
Angells, and yet we who are vessells so broken as that there is not a 
sheard left to fetch water at the pit (as the Prophet expresses an 

Appendix B 379 

irreparable mine) noe meanes in ourselves to derive one drop of the 

200 blood of Christ Jesus upon us, noe meanes to wring out one teare of 
true contrition from us, we that are vessells thus broken, as that there 
is not one sheard left to fetch water at any pit, have plung'd ourselves 
into this darke, this everlasting fire, which was not prepared for us; 
a wretched covetousnes to be intruders upon the Devill, a wofull 
ambition, to be usurpers upon damnation. God did not make that 
fire for us, but much less did he make us for that fire; make us to 
damne us, God forbid: but yet though it were not made for us at 
first, now it belongs to us, the judgment takes hold of us, whosoever 
beleiveth not is already condemned, there the fire belongs to our in- 

210 fidelitie, and the judgment takes hold of us, lie maledicti, you have 
not fed me, nor clothed me, nor harboured me, and therefore goe ye 
accursed: then that fire takes hold of our omission of necessary duties 
and good workes, what's our remedy now ? why still this is the way Chrvsost 
of Gods justice and his proceeding, ut sententia lata sit invalid a, that 
if he publish his judgment, his judgment is not executed. The Judg- 
ments of the Medes and Persians were irrevocable, but the judgments 
of God if they be given and published, are not executed; the Nini- 
vites had perished if the sentence of their destruction had not been 
given, and the sentence preserved them, by bringing them to repent- 

220 ance, soe even in this cloud of Ite maledicti f we may see a daybreak 
and discerne beames of saving light, in this judgment of eternall 
darknes, if the contemplation of Gods judgments bring us to remem- 
ber him, it is but a darke and stormy day, but yet spirituall affliction, 
and apprehension of Gods anger is one day wherein we may remem- 
ber God; and this is copiosa redemptio, the overflowing mercy of 
God, that he affords us many daies to remember him in, for it is not 
in die but in diebus. 

For this remembring which we intend, is an indication, yea it is / diebus 
a great step into our conversion and regeneration, whereby we are 

230 new creatures; and therefore we may well consider as many daies in 
this new creation as were in the first six daies. And then the first day 
was the making of light, and our first day is the knowledge of him, 
who saies of himself ego sum lux mundi, and of whom St. John testi- 
fies, era lux vera, he was the true light lighting every man that comes 
into the world. This then is our first day, the light, the knowledge, 

380 Appendix B 

the profession of the Gospell of Christ Jesus. Now God made light 

Aug. first ut operaretur in luce saies St. Augustine, that he might work in 

the light, in producing his other creatures, not that God needed light 

to worke by, but for our example. God hath shed the beames of the 

240 light of the Gospell first upon us in our baptisme, that we might have 
that light to worke by, and to produce our other creatures, that all 
our actions might be tryed by ourselves by that light, and that in 
every enterprize we might examine our owne consciences, whether 
we could not be better content, that that light went out or were 
eclipsed, then the light of our owne glory, whether we had not rather 
that the Gospell of Christ Jesus suffred a litle, then our owne ends 
and preferment. God made light first, that he might make his other 
creatures by that light, saies St. Augustine, and he made that first 
too, ut cernerentur quce jecerat, sais St. Ambrose, that those creatures 

250 might see one another, for jrustra essent si non viderentur, saies that 
father, it had beene to noe purpose for God to have made creatures 
if he had not made light that they might see one another and so 
glorifie him. God hath given us this light of the gospell too, that the 
world might see our actions by this light, for the noblest Creatures 
of Princes, and the noblest actions of Princes, war and peace and 
treaties, and all our creatures and actions, who move in lower spheres 
jrustra sunt, they are good for nothing, they will come to nothing, 
they are nothing if they abide not this light, if there appeare not to 
the world a true Zeale to the preservation of the Gospell, and that we 

260 doe not in anything erubescere evangelium, be ashamed of making 
and declaring the love of the Gospell to be our principall end in all 
our actions. Now when God had made light and made it to these 
purposes, he saw that the light was good, saies Moses. This seeing 
implies a consideration, a deliberation, a debatement that a religion, 
a forme of professing the gospell be not taken and accepted blindly, 
or implicitely; we must see this light, and the seeing that it is good 
implies the accepting of such a religion, as is simply good in itself, 
not good for ease and convenience, not good for honour and profit, 
not good for the present and the state of other businesses, not good 

270 for any collaterall, or by-respects, but simply, absolutely, positively, 
and in itself good. And then when God saw this light to be good soe 
then he severed light from darkness, as it is in the text, our light must 

Appendix B 381 

be severed from darknes soe, as that noe darknes be mingled with the 
light, noe dregs, noe rags of Idolatry and superstition mingled with 
the true religion. But God sever'd them otherwise then soe too, he 
sever'd them, as we say in the Schoole, not, tanquam duo positives,, 
that light should have a being here, and darkness a being there, but 
tanquam positivum et privativum; that light should have an essen- 
tiall being and darknes be utterly abolished. And this severing must 

280 hold in the profession of the Gospell too, not soe sever'd as that here 
shalbe a sermon, and there a mass, but that the true religion be really 
professed, and corrupt religion be utterly abolished; and then and 
not till then it was a day, saies Moses. And since God hath given us 
this day, the light of the Gospell to these uses, to try our owne pur- 
poses by, in ourselves and to shew and justifie our actions by, to the 
world, since we see this Religion to be good, that is, professe it ad- 
visedly, not implicitly, but soe that it is able to abide any triall that 
the Adversary will put us to, of antiquity, and Fathers, and Coun- 
cells; since it is soe sever'd from darknes, as that noe corrupt parts 

290 are mingled with it, and soe severd, as that there are sufficient lawes 
and meanes for the abolition of superstition utterly, since God hath 
given us this day, qui non humiliabit animam in die hac (as Moses Levit. 23 
saies of other daies of Gods institution) he that will not throw downe 
himself before God in this day in humble thanks that we have it, 
and in humble prayer that we may still have it, he doth not remember 
God in his first day, he does not consider how great a blessing, the 
profession of the Gospell is. 

To make shorter daies of the rest >(for we must pass through all 
the six daies in a few minutes) God in the second day made the 

300 firmament, to divide between the waters above, and the waters below, 
and this firmament in man is terminus cognoscibilium, the limit of 
those things which God hath given man meanes and faculties to con- 
ceive and understand of him, he hath limited our eyes with a starry 
firmament, we cannot see beyond that, he hath limited our under- 
standing with a starry firmament too, with the knowledge of those 
things quce ubique, quce semper, with those stars whom he hath 
kindled in his Church, the Fathers and Doctors have ever from the 
beginning proposed as things necessary to be explicitely beleived for 
the salvation of our soules. For the eternall decrees of God and his 

382 Appendix B 

310 unreveaPd mysteries and the knotty and inextricable perplexities of 
schooles, they are waters above the firmament. Here Paule plants, here 
Apollo waters, here God raises up men to convay to us the dew o his 
grace, by waters under the firmament, by visible meanes, by Sacra- 
ments and by the word soe preached, and so explicated, as it hath 
beene unanimly and constantly from the beginning of the Church, 
and therefore this second day is consummated and perfected in the 3d, 
for in the 3d day God came to that congregentur aquce, let the waters 
be gathered into one place, God hath gathered all the waters, all the 
waters of life into one place, all the doctrines necessary for the life to 

320 come into the Catholique Church; and in this 3d day God came to 
his producat terra, that here upon earth, all herbs and fruits necessary 
for mans foode, should be produced, that here in the visible Church 
should be all things necessary for the spirituall food of our Soules, 
and therefore in this 3d day God repeats twice that testimony, Vidit 
quod bonum, he saw that it was good, that there should be a gather- 
ing of waters into one place, that noe doctrine should be taught that 
had not been received in the Church; and then vidit quod bonum, he 
saw that it was good, that there all herbs and trees should be produced 
that bore seed, All doctrines that were to< be seminall, to be prosemi- 

330 nated and propagated and continued to the end, should be taught in 
the Church. But for such Doctrines as were but to vent the passion of 
vehement men or to serve the turnes of great men for a time, for col- 
laterall doctrines, temporary, interlineary, marginall doctrines which 
belonged not to the body of the text, to fundamentall things necessary 
to Salvation, for these there is noe vidit quod bonum, noe testimony 
that they are good. Now si in diebus istis, if in these thy dayes, when 
God gives thee a firmament, a knowledge what thou art to learne 
concerning him and when God gives thee this collection of waters, 
and this fruitf ulnes of earth, the knowledge where to receive these 

340 necessary doctrines, if in these daies thou wilt not remember God, 
it is an inexcusable and irrecoverable Lethargy. 

In the 4th daies worke which was the making of the Sun and 

moone, Let the Sun rule the day, be the testimonies of Gods love to 

thee in the sunshine of temporall prosperity, and the moone to shine 

by night, be the refreshing of his comfortable promises in the Gospell 

Amos in the darknes of Adversity. Remember in this thy day that he can 

Appendix B 383 

make thy Sun to set at noone, blow out that taper o prosperity when 
it burnes brightest, and he can make thy moone to turn into blood, 
make all the promises of the Gospell which should comfort thee in 

350 adversity turne to despair and obduration. 

Let the fift daies worke which was the Creation omnium rep- 
tibilium et omnium uolatilium of. all creeping things and all flying 
things signifie either thy humble devotion wherein thou saist to God 
vermis ego et non homo, I am a worme and noe man, or let it signifie 
the raising of thy soule, in that security pennas Columbce dedisti, that 
God hath given thee the wings of a dove to flie to the wildernes from 
the temptations of this world in a retired life and in contemplation; 
remember in this day too, that God can suffer even thy humility to 
stray and degenerate into an uncomly dejection and stupidity and 

360 senselessnes of the true dignity and true liberty of a Christian, and he 
can suffer thy retyring of thyself from the world to degenerate into a 
contempt and despising of others and an overvaluing of thine owne 
perfection, thine owne purity and imaginary righteousnes, 

Let the last day in which both man and beast were made of earth, 
but yet a living soule breathed into man, remember thee, that this 
earth that treads upon thee, must returne to that earth that thou 
treadest upon, this body that loads thee, and oppresses thee must 
returne to the grave, and thy spirit must returne to him that gave it; 
and let the Sabboth remember thee too, that since God hath given 

370 thee a temporall Sabboth, placed thee in a land of peace, and an 
ecclesiastical Sabboth, plac'd thee in a Church of Peace, thou maist 
perfect all in a spirituall Sabboth, in a conscience of peace, by re- 
membring now thy Creator, in all, in some, in one of these dayes of 
thy new weeke, either as God hath created a first day in thee by 
giving thee the light of the Gospell, or a second day by giving thee a 
firmament, a knowledge of those things that concerne thy Salvation; 
o-r a third day, access to that place, where those doctrines and waters 
of life are gathered together, the Church; or a fourth day where thou 
hast a Sun and moone, thankefullnes in prosperity, and comfort in 

380 adversity; or a fift day in which thou hast reptilem humilitatem et 
volatilem fiduciam, an humble dejecting of thyself before God and 
yet a secure confidence in God. Or as in the sixth day thou considerest 
thy composition, that thou hast a body that must dye, though thou 

384 Appendix B 

wouldest have it live and thou hast a soule that must live, though 
thou wouldest have it die. 

Now all these dayes are contracted into less room in this text, into 
two; for here the originall word Bimei Becurotheica, is either in 
diebus Juventutis, in the dayes of thy youth, or in diebus electionum, 
in the dayes of thy harts desire, when thou enjoy est whatsover thy 

390 heart can wish. First therefore if thou wouldst be heard in Davids 
prayer delicta Juventutis, O Lord remember not the sins of my youth, 
2 9*4 remember to come to this prayer in diebus Juventutis. Job remem- 
bers with sorrow how he was in the dayes of his youth, when Gods 
providence was upon his tabernacle, and it is a sad but a late con- 
sideration, with what tendernes of conscience, what scruples, what 
remorses we enter'd into the beginnings of sins in our youth, and 
how indifferent things those sins are growne to us, and how obdurate 
we are growne in them now. It was Jobs sorrow to consider his youth 
and it was Tobias comfort, when I was young, saies he, all my tribe 

400 fell away; but I alone went often to Jerusalem. For it is good for a 
man to bear his yoke in his youth, saies Jeremy. And even then when 
v 7 6 God had delivered over his people to be afflicted purposely, yet him- 
self complaines in their behalfe, that the persecutor laid the heaviest 
yoke upon the ancientest men. Age is unfit for burdens, and to 
reserve the weight and burden of our Conversion and repentance till 
our age, is an irregular, an incongruous, and a disproportion^ thing; 
labore fracta instrumenta ad deum duels Quorum nullus usus? wilt 
thou pretend to worke in Gods building, and bring noe tooles, but 
such as are blunted and broken in the service of the world before? 

410 noe man would present a lame horse, a disordered clocke, or a torne 
Aug. booke to the King. Caro jumentum, thy body is thy beast, thy flesh 
is thy horse, and wilt thou present that to God when it is lam'd and 
tyr'd with excess of wantonnes ? when thy clocke, the whole course 
of thy life, is disorder'd with passions and perturbations, when thy 
booke, the history of thy life is torne, a thousand sins of thine owne 
torne out of thy memory, wilt thou then present this clocke, this 
booke soe defaced and soe mangled to thy God? thou pretendest to 
present that which indeed thou dost not, temperantia non est tem- 
perantia in senectute, sed impotentia intemperantice, thou pretendest 

420 to present temperance and continence to God, and in age temperance 

Appendix B 385 

is not temperance, but onely a disability of being intemperate. It is 
often and well said, senex bis puer, an old man returnes to the 
ignorance and frowardness of a child againe, but it is not Senex 
bis Juvenis that he returnes to the daies of youth againe, to present 
first fruits acceptable to God soe late in his yeare. Doe this then in 
diebus Juventutis, in thy best strength and when thy naturall faculties 
are best able to concur with Gods grace; but doe it too in diebus 
electionum, whilst thou maist choose, for if thou hast worne out this 
word in one sense, that it be too late to remember him in the dayes 

430 of thy youth, that's sinfully and negligently spent already, yet as long 
as thou art able to make a new choice, to choose a new sin, that when 
thy heats of youth are not overcome but burnt out, then thy middle 
age chooses Ambition, and thy old age chooses covetousnes, as long 
as thou art able to make this choise, thou art able to make a better 
then this; for God testifies the power which he hath given thee; I Deut 30.19 
call heaven and earth to record this day that I have set before thee life 
and death; choose life; if this choise like you not, saies Josua to the 
people, if it seeme evill in your eyes to serve the Lord, chuse ye this 
day whom ye will serve: here's the Election day, bring that which 

440 you would have into the ballance and compare it, with that which you 
should have, bring that which the world keeps from you into the 
ballance with that which God presents to you, and tell me what you 
would choose to prefer before God. For honor and favour and health 
and riches perchance you cannot have them though you chuse them, 
but if you have, can you have more of them, then they have had, to 
whom those very things have been occasion of ruine? 

It is true the market is open till the last bell ring, till thy last bell 
ring and ring out, the Church is open, and grace offered in the 
Sacraments of the Church; but trust not thou to that rule that men 

450 buy cheapest at the end of the market, that heaven may be had for a 
breath at last, when they that stand by thy bed and heare that breath 
cannot tell whether it be a sigh or a gasp, whether a religious breath- 
ing and anhelation after the next life, or onely a naturall breathing 
and exhalation of this. But finde thou a spirituall good husbandry in 
that other rule, that the best of the market is to be had at the begin- 
ning, for, howsoever in thy age there may be by Gods working, dies 

386 Appendix B 

Juventutis, God may make thee a new Creature, and soe give thee a 
new youth (for as God himself is antiquissimus dierum, soe with 
God noe man is superannated) yet when age hath made a man im- 

460 potent for sin, those are not properly dies electionis, when he forbeares 
sin out of impotence towards that sin; and therefore whilst thou hast 
a choice, meanes to advance thine owne purposes, meanes to defeat 
other mens purposes, by evill meanes, Remember, but whom? for 
we have done with the faculty to be excited, the memory, and with 
the time, Now, and we come to the object, the Creator, and there 
remember first the Creator and then thy Creator. And remember the 
Creator, first, because the memory can goe noe further then the 
Creation. The memory reaches far, but it must finde something done, 
and what was done before the Creation? we have therefore noe 

470 meanes to conceive or apprehend any of Gods actions before that, for 
when men will speake of decrees of Reprobation, decrees of con- 
demnation^ before a decree of creation, this is not the holy Ghosts 
pace, they goe before him, they remember God a judge and a con- 
demning Judge before the Creator. This is to put a preface before 
Moses his Genesis, God will have his bible begin with the Creation, 
and we will not be content with that in principle* but we will seeke 
out an ante principium; to know what God did before he began to 
do any thing ad extra. The in principio of Moses we can remember, 
that God created heaven and earth in the beginning; but the In 

480 principio of St. John, the beginning that he begins his Gospell withall, 
the eternall beginning we cannot remember; we can remember Gods 
Fiat in Moses, but not Gods erat in St. John, what God hath done for 
us is the object of our memory, not what God did before we or any 
T thing else was; for when it is said in our translation, The holy Ghost 

was not given because Christ was not glorified, though that supple- 
ment seeme necessary for the cleering of the sense, yet that word 
(Given) is not in the text, but it is simply, spiritus sanctus non erat t 
the holy Ghost was not, non erat antequam operaretur saies St. 
Augustine he was not to this intendment and purpose, he was not 

490 manifested, nor declared to us, till he wrought in us, and soe we say 
of God in generall, not considered in any one person, we cannot re- 
member him, but in the producing of his workes in the Creation; thy 
bible begins there, and thy creed begins there, and thou hast a good 




Appendix B 387 

and perfect memory if thou remember all that is presented to thee by 
those waies, and those waies goe noe higher then the Creation. 

Remember the Creator then, because thou canst remember nothing 
beyond him, and remember him soe too, that thou maist sticke upon 
nothing on this side of him, that soe neither height nor depth, nor 
any other creature may separate thee from God, not onely not separate 
thee finally, but not retarde thee any other wayes, but as the love of 
the Creature may lead thee to the Creator. We see fair ships in the 
river, but all their use were gone if that river lead not out into the 
Sea; we see men fraughted with honor and riches, but all their use is 
gone, if that lead them not to the honor and glory of the Creator. And 
therefore, saies the Apostle, let them that suffer commit their soules 
to God as to a f aithfull Creator, he had gracious purposes upon us in 
our Creation, and if he bring us backe again to as good a state as we 
had in our Creation, we enjoy the very redemption too. This is then 
the true contracting, and this is the true extending of this faculty of 
the memory, to remember the Creator, and stay there, because there is 
noe prospect further. And remember the Creator and get soe farr, 
because there is noe safe footing nor relying upon any Creature. 

Remember then the Creator and thy Creator. If thou desire wise- 
dome, quis prudentior sapiente? where wilt thou seeke it but of him 
that is wisedome itself? if thou desire profit, quis utilior Bono? who 
can profit thee more, then goodnes itself? and if thou wouldest re- 
member that which is nearest thee, quis Conjunctior Creators? who 
is soe neer thee as he that made thee and gave thee thy being? what 
purpose soever thy Parents or thy Prince have to make thee great, 
how had all these purposes been frustrated, if God had not made thee 
before? thy very being is thy greatest degree. As in Arithmeticke how 
great a number soever a man express in many figures, yet when all is 
done, and that we begin to reckon and name this number, the first 
figure of all is the greatest of all: soe what degrees or tides soever a 
man have in this world, the greatest of all is the first of all, that he had 
a being by Creation, for the distance from nothing to a litle is in- 
finitely more, then from that litle to the best degree in this life, and 
therefore Remember thy Creator, as by being that, he hath done more 
for thee, then all the world beside, and remember him soe too with 
this consideration, that since thou hadst a Creator thou wast once 

Rom. 8 ult. 

i Pet. 4 ult. 


388 Appendix B 

nothing: he made thee, gave thee a being, there's matter of exalta- 
tion; he made thee ex nihilo, thou wast less then a worme, there's 
matter of humiliation, but he did not make thee ad nihilum, to re- 
turne to nothing againe, there's matter of study and consideration, 
how to make thine immortality profitable to thee, for it is a deadly 
immortality, if thou beest immortall onely for immortall torments. 
That being which we have from God shall not returne to nothing, 
nor that being which we have from men neither. As St. Bernard 
saies of the image of God imprinted indelibly in mans soule, uri 

540 potest in gehenna, non exuri, that soule that descends to hell carries 
the image of God thither too, and that can never be burnt out in hell; 
soe those images and those impressions which we have received from 
men, from nature, from the world, the image of a Lawyer, the image 
of a Lord, the image of a Bishop may all burne in hell, but they 
cannot be burnt out, not onely not those soules, but not those offices 
shall returne to nothing, but our condemnation shalbe everlastingly 
aggravated for the ill use of those offices. And therefore Remember 
thy Creator, who as he made thee of nothing shall hold thee still to 
his glory, though to thy confusion, in a state capable of his heaviest 

550 judgment; for the Court of God is not like other Courts, that after 
a surfett of pleasure or greatnes a man may retyre, after a surfett of 
sin there is noe such retyring, as a dissolving of the Soule into nothing: 
and therefore remember that he made thee, thou wast nothing, and 
what he made thee, thou canst not be nothing againe. 

To shut up this Circle and to returne to the beginning, to excite this 
particular faculty of the memory, as we remember God, soe for his 
sake and in him, let us remember one another. In my long absence 
and farr distance remember mee, as I shall doe you, in the eares of 
that God to whom the farthest East and the farthest West are but as 

560 the right and left eare in one of us, we heare with both eares at once, 
he heares in both places at once. Remember me, not my abilities, for 
when I consider my Apostleship to you, that I was sent to you, I am 
in St. Paules quorum, quorum ego minimus, I am the least of them 
that have been sent to you, and when I consider my infirmities (I 
know I might justly lay a heavier name upon them) I know I am 
in his other quorum, quorum ego maximus, sent to save sinners, of 
whom I am the cheifest; but yet remember my labours, my endevours, 

Appendix B 389 

at least my desires, to doe you that great service of making sure your 
salvation, and I shall remember your religious cheerfulnes in hearing 

570 the word, and your Christianly respect o diO'Se who bring this word 
unto you, and o me in particular, soe arr above my meritt. And soe 
as your eyes that stay here, and mine that must be farr off, for all that 
distance shall meet every morning in looking upon the same sun, and 
meet every night in looking upon the same Moone, soe our harts may 
meet morning and evening in that God who sees and heares alike in 
all distances, that you may come up to him with your prayers in my 
behalfe, that I, if I may be of any use for his glory and your edifica- 
tion in this place, may be restored in this place to you againe, and I 
may come up to him with my prayers in your behalfe, that what Paul 

580 soever shall plant here, or what Apollo soever shall water, he himself 
will be pleased to give the increase. And that if I never meet you till 
by severall waies we have mett in the gates of death, yet within the 
gates of heaven I may meete you all, and there sale to my Saviour and 
your Saviour, that which he said to his Father and our Father, Of 
those whom thou gavest me have I not lost one. Remember me thus, 
you that stay in this kingdome of peace, where noe sword is drawne 
but the sword of justice, as I shall remember you in those kingdomes, 
where ambition on one side and a necessary defence against imminent 
persecution on the other side hath drawne many swords already; And 

590 Christ Jesus remember us all in his kingdome, to which though we 
must saile through a Sea, yet it is the Sea of his blood, in which never 
soule suffred shipwracke; though we must be blowne with strong 
windes, with vehement sighs and grones for our sins, yet it is the 
spirit of God that blowes all that winde in us, and shall blow away 
all contrary windes of diffidence in his mercie. It is that Kingdome 
where we shall all be souldiers, but of one Army, the Lord of Hostes, 
and all children of one quire, the God of harmony and consent; 
where all Clients shall retaine but one Advocate, the Advocate of us 
all Christ Jesus; and yet every Client receive a sentence on his side, 

6ao not onely in a verdict of not guilty, a non-imputation of his sins, but 
a venite Benedicti, a reall participation of an immortall crowne of 
glory: where there shalbe noe difference in affections, nor in voice, 
but we shall all agree as fully and as perfectly in our Alleluiah and 
our gloria in excelsis, as God the Father and God the Son and God 

39 Appendix B 

the holy Ghost agreed in their jaciamus hominem, we shall praise the 
whole Trinity as unanimly as the Trinity concur'd in making us. To 
end, it is the Kingdome where we shall end, and yet begin but then, 
where we shall have continuall rest, and yet never grow lazy, where 
we shall have more strength and noe Enemy es, where we shall live 
610 and never die, where we shall meet and never part, but here we must. 

Textual Notes to the Sermons 
in Volume II 


F Folio edition. The Table o Contents, on pp. ix x, indicates which 
of the three Folios, LXXX Sermons, Fifty Sermons, or XXVI 
Sermons, is symbolized by "F" for any particular sermon. 
Q Quarto edition. The only Quarto edition thus symbolized in the 

present volume is Six Sermons (1634). 

A Ashmole Manuscript 781, Bodleian Library, Oxford 
Al Alford's six-volume edition of Donne's Worlds (1839) 
D Dowden Manuscript 
Dob Dobell Manuscript 
E Ellesmere Manuscript 
L, Lothian Manuscript 
M Wilfred Merton Manuscript 
S Sapientia Clamitans (1638) 

For descriptions of these printed texts and manuscripts, see the Introduc- 
tions "On the Bibliography of the Sermons'* and "On the Manuscripts," in 
Volume I of the present edition. For a description of the recently dis- 
covered Ellesmere Manuscript, see Appendix A of the present volume, pp. 
365 ft 


The usual practice, in the margins of the Folios, is to use roman type for 
all references, and for the (infrequent) English subheadings for the vari- 
ous parts of each sermon; and to use italics for the subheadings that are in 
Latin. The Folios are not, however, entirely consistent in this practice. We 
are correcting such inconsistencies without specifically mentioning them 
in the textual notes. 

Notes to Sermon No. i 


8 Testament, : Testament: F 

9 New: : New, F 

36 [not] speak Edd. conj. : speak F f Al 
59-60 For, . . . for : For, . . . for F 
92 wounds. And : wounds, and F 
94 For, : For, F 
119 We : we F 
134 ing. 15.10 : 15.11 F 

136 (and vce : and (v<z F 
169 mg. Act. 5.41 : Act. 5.42 F 
191 branches) : branches.) F 
213 them, : them; F 
215 Arrowes : Arrrotves F 
260 more wounds Edd. conj. : men wound F f Al 

NOTE. Cf. line 266 below, "to have even the wounds of our soul 
wounded againe" etc. 
322 kil : kilsF,Al 

NOTE. Cf. line 321, "shoot." 
351 then: : then; F 
357 said: : said; F 
397 Hamon . . , Hamon] 

NOTE. This is a curious form for the name "Amnoii"; but since 
it may be a form that Donne used, it is left unaltered. 
499 us. : us; F 
527 Fridays : fridays F 
564 mg. 2 Reg. 13.18, 19 : 2 Reg. 13.17 F 
573 m 8* 2 Cor. : i Cor. F 
612 sins : sin F 
623 Hanon : Hammon F 

NOTE. "Hanon" is the reading of the Vulgate, "Hanun" of the 
King James Version. The mistake in F seems a misreading of 
the Vulgate form. Cf., however, Sermon No. 2 of the present 
volume, line 199, where the text of F 50 spells the name 

638 are : are F 

639 others, : others; F 

649 then, to Mansit Edd. conj. : then to Man, Sit F, Al 





649 tucs : tuaF 

672 ordinarily : ordinary, F, Al 

707 die, : die; F 

803 sins : sins, F 

825 thy : ourF 

NOTE. Donne has adapted LuJ^e 24.26, and in the adaptation the 

pronouns have been confused. 

Notes to Sermon No. 2. 

32 me. : me, F 

57 mg. Ps. 8.4 : Ps. 8.6 F 

122 abound, : abound; F 

123 imputation; : imputation, F 
126 man; : man, F 

135 Christ : Christ F 

135 receit : receipt Al : deceit F 

139 sic^nesse : sicknesseF 

191 friends; : friends. F 
203 mg. i Chron. 20 : i Chran. 19 F 

215 mg. NOTE. Verse 17 is the central verse concerning the episode; 
Donne is, however, not quoting from it, but is referring in 
general to the whole of the twenty-fourth chapter of II Samuel. 

311 forbeare : forbeareF 

324 life: : lif e, F 

333 as our former translation observed it in their margin] 

NOTE. Cf. the Geneva Bible, text: " his disease was extreme"; 

margin: "Or, to the toppe of his head" It is possible that in line 
335 "in the disease" is a miscopying for "in the feet"; but since 
Donne may have intended "grow to a great height in the dis- 
ease" to be a paraphrase of the Geneva Bible's word "extreme," 
and the reading of F therefore may be correct, we leave the 
passage unchanged. 

353 besiege : bsie ge F 

356 when age : when age F 

376 preserved) : preserved F 
392 mg. Esay 17.4 : Esay 4.17 F 

399 all : all, F 
425 mg. ver. 8 : ver. 6 F 

468 Bones, : Bones F 




516 mg. lob 41.1, 2 : lob 40.19 F 

NOTE. The reference in F is close to that in the Vulgate, Job 

532 Multiplication : Multiplication F 
546 all; : all F 

580 NOTE. Donne's translation, "My sin is greater then can be for- 
given/' follows that of most of the sixteenth-century English 
translations, and corresponds also to the Vulgate, "major est 
iniquitas mea, quam ut veniam merear." The Geneva and King 
James versions read, "My punishment is greater than I can 
597 spreads] 

NOTE. The singular verb might be a mistake of copyist or 
printer; but since it may well be, instead, a mistake of 
Donne's connected with "anger" rather than with "arms" as 
subject, and such constructions are not uncommon in texts of 
this period, we keep to the reading of F. 
647 him; : him, F 
68 1 because : be cause F 
708 mg. Mesues] 

NOTE. The reference is to John Mesue, Jr. (Yuhanna ibn 
Masawayh), Arabian physician and famous teacher of the ninth 
century A.D. 
751.753 Gedeon\ 

NOTE. Donne uses here the spelling of the Vulgate. 
754 mg. Esay53-4,5 : Esay$. 3 F 
781 sins : sin F 

NOTE. The reading "sins" is required by "they" in the next line. 

Notes to Sermon No. 3 

13 violently,] 

NOTE. In some copies the comma is very faint or has failed to 
print. So also in line 230 after "him," line 325 after "places," 
and line 564 after "drown'd." 

57 these,] 

NOTE. The comma after "these" in F appears to be an interest- 
ing example of punctuation without grammatical justification 
(according to twentieth-century rules) but with strong rhetori- 
cal force. 

396 Notes 


79 inconvenience : incovenience F 

1 86 NOTE. F begins a new paragraph with "The Priest." Such a 
division is not warranted, and is so clearly not according to 
Donne's way of writing that it must be the mistake of a copyist 
or printer. 

263 Lord and Saviour, : Lord, and Saviour F 
289 mg. Deut. 31.16 : Deut. 31.13 F 

292 which was testified, : which, was testified F 
296 He [that] Edd. conj. : He F, Al 
315 mg. 4.14 : 4.51 F 

320 does so; : does so. F 
324 rot; : rot. jp 

327 There is no Edd. conj. : Then no F, Al 
437 there : their F, Al 
439 timorous : timoruosF 
485 mg. i Reg. 18.43-45 : i Reg. 18.41 F 
485 Elijah : ElishaF,Al 

NOTE. The error in F is so obvious that the possibility of its 
having been Donne's own is slight. 
513 mg. Ps. 8 : jF asin Vulg. 

555 Augustine's : August'. F 
647 one another, : one another. F 
736 mg. 2 Pet. 2 : 2 Pet. 9 F 

753 or > which : or, which F 

778 justified, : justified. F 

811 doe not but consent : doe not, but consent F 

820 insaniendum Al : in saniendum F 

Notes to Sermon No. 4 

ioo though I : though, I F 

1 06 inflict] 

NOTE. This plural form seems to have resulted from the influ- 
ence of "sins" immediately preceding. 
123124 ill nature : ill nature F 

208 me : me F 

NOTE. It is impossible to tell whether the scattering of italics 
through these pages, for emphasis, derives from Donne or from 
the printer of F 50; but if all the other occurrences of "me" in 
this sentence are italicized, this one should obviously be, also. 

Notes 397 


257 in that glasse, : in that glasse, in that glasse F, Al 

NOTE. Since the repetition of the phrase gives no added rhetori- 
cal force to the sentence, it is presumably a mere printer's or 
scribe's error* 

314 (says our first translation) ] 
NOTE. The Geneva Bible reads thus. 

315 second) That : second.) That F 
345 mg. ler. 23.33 : ler. 23.23 F 

372 mg. Habak. 2.6 : Haba\. 2.9 F 

378 but : burF 

381 have, the : havet, he F 

383 and wearisom : and wearisom F 

Notes to Sermon No. 5 

20 Tyr:] 

NOTE. Alford first suggested that this abbreviation might stand 
for Franciscus Turrianus (Francisco Torres), who was born ca. 
1509 and was active in the Council of Trent. He seems to us, 
too, the most likely possibility, though we cannot find any 
record of his pointing out errors in the Vulgate. Other Jesuit 
scholars of the time whose names might be thus abbreviated 
James Tyrie, and Herman and Peter Thyraeus, for example 
were hardly old enough, in the years when the Council was 
meeting, to have been thus active in it. 

28 work . . . Text, : work, . . . Text F 

35 anone, first, : anone. First, F 
48, 49 mg. De ver. relig. : De. ver. releg. F 

NOTE. The reference is to chapter 20 of Augustine's De Vera 

50 ilium : illam F 

56 ideas : idea's F 
105 does : does, F 
136 to morrow : to morrow F 
149151 as if wee . . we should doe] 

NOTE. A comma after "as" would make this passage clearer to 
a twentieth-century reader; but since it is completely uncertain 
whether Donne himself would have inserted (or did insert) 
one, we leave the text unchanged. 






177 them; (for : them;) for F 

223 head, &c. : head, and, &c. F 
229230 What though?] 

NOTE. Possibly some words were accidentally omitted here, 
but since this is only a possibility, and the brief, verbless ques- 
tion may well represent what Donne actually said, we leave the 
passage unchanged. 
our sins : part with our sins F 

NOTE. The reading of F obscures the meaning. Probably the 
scribe of the manuscript copy allowed his eye to catch "part 
with" in the preceding line, and inserted it here, to the ruin of 
the sense. 
bullein ] 

NOTE. Alford corrects the spelling to "bullion." The spelling in 
F is not listed in the N.E.D.; but since the meaning is clear, 
since a misprint seems unlikely, and since the unusual spelling 
may have interest for itself, we do not change our copy-text. 

NOTE. The final letter is italic o in smaller type than the rest of 
the word, and in some copies looks very much like <?. 
John 5.6 : Idem F 
in Christo : in Christo F 

Notes to Sermon No. 6 

[A discussion of the textual problems respecting this sermon is in Vol. I 
of the present edition, pp. 7072, 80. Since there is no text for this sermon 
which is authoritative in the sense that texts printed by Donne's own 
authority within his lifetime or by his son's authority in the three Folios 
may be said to be, we present for this single sermon an eclectic text, based 
on a careful collation of the four extant manuscripts. Since three of these 
manuscripts are in private hands, and we have no authority to reprint 
them in full, we have used Dob, the only one available to us in a public 
library, as the basis of our text in such matters as spelling, punctuation, use 
of capitals, and the like, but we have rejected its wording at every place 
where M, Z>, and L, agree against it, 1 for agreement among three manu- 
scripts which are not genetically related (except at the common source of 
all the extant manuscripts) obviously gives a far more reliable reading 

1 With two slight exceptions, for each of which we give special reasons. 
See the following notes, to lines 411 and 443 of this sermon. 


409 mg. 

Notes 399 

than the independent wording of any one manuscript or a reading com- 
mon simply to D and L,, which are closely related. Only very rarely does 
M give an independent reading that is preferable to Dob, and where such 
preference exists we have adopted the reading of M. (Twice M supplies 
marginal references not in Dob, twice it corrects a Scriptural reference 
wrongly given in Dob, and five times it is, while slightly different from D 
and jL, closer to them than to Dob and therefore, on the principle stated 
above, more authoritative than Dob. All these variants are listed in the 

We list all variants for this sermon except a few unimportant and 
obvious blunders in M (such as the frequent nonsensical miscopyings of 
Latin in that manuscript) and some similarly unimportant variants in D 
or JL, or in D and , together, which either are obvious errors or make 
slight difference or none to the sense of a passage and have no authority in 
preference to the readings of Dob and M. 

In order to normalize to some degree the practice in the manuscripts 
(which is erratic and sometimes inconsistent) to the practice in the Folios, 
we have made the following matters uniform in our text, without specific 
notation of each change: proper names, the first word of each new sen- 
tence, and the words "God," "Dominus," "Deus," "Christ," "Scrip- 
ture[s]," "King," "Gospel," "Holy Ghost," "Church," "Father[s]," s are 
printed with initial capital letters; also proper names except "God," 
"Christ," "Jesus," and "Devil," and Latin (in one instance, Hebrew) 
words and phrases, are italicized. Dob does not indicate italics, and is not 
at all uniform in its use of capitals.] 


i mg. Oratio et ratio D : om. Dob, L, M 

i Reasons] a reason D, L 

3 in the i verse] : om. D, L 

4 also are] : are also D f L 

5 behaviour] behaviours D, L 

7 this] this verse D, L 

8 some things] something D, L. 
10 mg. v. 1.2 D : om* Dob, L, M 

13 omne desiderium: omne desiderium D t 1L : omnia desideria 

NOTE. The reading of L, D, though usually less reliable than 
that of Dob f M, here is a clear correction. Cf. the text of the 
Vulgate, and also the English that follows in Donne's words, "all 
my desire." 

15 unto] to M 

1 When used to refer to the Church Fathers, or to God the Father. 




1 6 doth] do*sD,L 

18 all the] all his A 

1 8 thereall] reall L 

19 this affliction M f D,L : these afflictions Dob 
22 does M, I, : do's D : doth Dob 

24 alltogether M,D,L : all together 

26 z//^<?2: videt Dob : Vidit D, L. 

26 he see M, D, L, : he sees Dob 

30 our second] the second D, L 

32 first, D, L : i, >0 

36 prayers, our M,D,L : prayers and 

36 our conferences] om. D f L 

37 our devotions M, D f L, : and devotions Dob 
37 our more M, D t L, : -which are more Dob 
37 and evident M, D, L : om. Dob 

39 considered] considers D, L 

43 they are, sayes hee, M, D, L : sayes he, they are Dob 

44 I have brought] have I brought D, L, 

45 I have presented them] om. D,L 

48 thy] the M 

49 abscondhum : absconditum Dob : absconditur D, L 
52 abhomination] abhominations D, L, 

59 government : goverment Dob : judgment D, L 

62 the third] our third D, L 
63 mg. i part D, L, : om. Dob 

63 First : /first Dob 

NOTE. The slanted line in Dob seems a correction by the scribe, 
to indicate a division; and the sense demands a new paragraph 

68 posnam : pcenam D, L : paenam Dob : panam M 

69 us] me Z>, L 

71 mg. Idem M : Idm Dob : om. D, L 

71 temptation] tentation Z), L 

74 mg-. Job 5.18, 19 Z>, L : Joh. 5.18, 19 M : om. Dob 

74 bindeth] hee bindeth D, L 

75 in] into D, L 

76 but in the seaventh the evill M f D : but in the 7 the evill 
L : the evill Dob 

77 all the M t D, L : ail Dob 

















that] and D, L 
deliver] do deliver D, L, 

2 Pet. 3.9 M, D, L : [in text, before "some"] Dob 
to be so religious a D f L, : to be to religious M : to be a 
relligious Dob 

NOTE. The common source of all these MSS must have been 
difficult to decipher. D, L* make the best sense, and M, which 
makes least good sense, seems a transcript of "so" more probably 
than of the "a" of Dob. 
concerning M f D, L, : in Dob 
rises M, D, L, : ariseth Dob 
a 100] 100 D, L, 

one daye, is as 1000 yeares, and 1000 yeares as one day M : 
one day is as a 1000 yeares, and a 1000 yeares as one day L : 
one day is as a thousand yeares, and 1000. yeares as one day 
D : a 100 years is as one day, and one day as a hundred 
years Dob 

NOTE. The reading of Dob is tempting, since Donne has just 
been speaking of a hundred years; but the concurrence of M, 
D t and L, in a thousand rather than a hundred makes it more 
probable that Donne was thinking rather of the ninetieth Psalm 
(verse 4). 

soone] too soone L : too soone ["too" crossed out] D 
beginnes] om. L, 
that shall M, D f L 
of thee] on thee L 
soone] too soone D, L. 

and yf thy tribulations . . . death-bed] om. D f L 
be] om. D, L 

off of ~Edd. conj. : off off M : of of Dob : off D, L 
[New paragraph after "soule"] M, D, L. : [no new para- 
graph] Dob 

Ortu soils : ortu solis D, L : ortu soli Dob : octo 
sole M 

sunne; but D : sunne. But Dob : Sun but JL 
passed] is passed D 
or] as D, L, 
estates] states L, 
estates. The D : estates the Dob : states, the L 

which shall Dob 

402 Notes 


114 depth. M, Z>, L : and depth Dob 

118 we observe not, we observe not] we observe not, D f L 

120 health M t D, L : our health Dob 

121 the Bodye M, D f L : it Dob 
124 that we rose of nothinge] am. D 
127 and Dominus] and L. 

129 our risinge M, D, L : risinge Z>o 

133 and a day] cw. Z), ,. 

136 and by] by D, L 

136 degrees M, D f L : degree Dob 

1 37 againe, and at what] om. D, ]L 

137138 time and place, with what actions] times, and places, and ac- 
tions M : om. D, L 

138 then thou wilt] thou wilt M : thou wilt then D, L 
140 ing. Psal. 90 M : Ps: 19 Dob, D f L 

141 [New paragraph after "day"] D, L, : [no new paragraph] 


143 nig. oKi>pio$ rfjs iTrayyeXtccs] Here was a greeke Sentence M 

144145 of his promise, but the Lord of his promise is not slacke] om. D 

147 Princes, and in courts of Justice M, D, L : Justice, and in 

Courts of Princes Dob 

149 mg. 2 Cor. 7.5 D f L, : 2 Cor. 7.15 M : om. Dob 

149 maisters of M, D f L : nor of Dob 

151 kindred Z>, L, : kinred Dob 

156 and so M, D, L : and Dob 

158 a dispatch] om. D, L 

158 there is M, D, L : ther's Dob 

159 veineM, D f L : vine Dob 

1 60 references] differences D, L 

161 isM,D,L : it is Dob 

162 a way open M, D, L : open the way Dob 

1 68 (to M f D,L : and therefore (to Dob 

169 made a] made facile D, L 

NOTE. This is an interesting variant, and may possibly be 
Donne's wording; but the authority of D and L alone is not 
enough to warrant its adoption, and it is also in the context a 
somewhat strained word, unlike Donne's usual diction. 
173 therefore] theruppon D f L 
174 mg. Augustine M, D, L : om. Dob 




175 of fire] of the fire D, L 

176 orM,D,L : oiDob 

177 pray M, D, L, : prayest Dob 

178 heard, nay doe not . . . art not] om. D, L 

179 thee by M, D, L, i thee in Dob 

1 80 from some] for some M 

182 mg. Ezech. 14.14 D, L : 14.14 M : om. Dob 

182 Noah and Daniel : Noah and Daniel D, L : [space] and 
Daniel M : Noah Daniell Dob 

1 86 wound] woundes D, L, 

187 balme of God] 

NOTE. All four MSS agree in this reading. Dob, it is interesting 
to note, has "Gilead" in the text, crossed out, with "God" in- 
serted in the margin a characteristic scribal slip, evidently cor- 
rected when the copyist checked a second time. 

187 shall still M, D, L : that so will Dob 

196 and favour M> D, L : om. Dob 

197 courage M, D, L, : charge [ ? ] Dob 
197 his] this D, L. 

200 all] all this L, 

200 done, nothing was done, he M , D f L : done he Dob 

202 God therefore M, D, L, : therefore God Dob 

205 durst, M, D, L. : dare Dob 

206 that you M, D, L : that ye Dob 

207 oM,D f L : of all Do b 

209 not yet heard M : not heard yet D t jL : not heard Dob 

209 on] in D, L* 

213 persevere ] perse vers D 

215 his battle D, L : his battles M : that battle Dob 

215 all the way] om. L, 

2 1 7-2 1 8 all together ] all together D 

218 to that M,D,L : in the Dob 

218 made] had made D, L 

219 hath a] had D f L, 
222 in] is, D f L 

222 the way M, D, L, : the the way Dob 

222 sees] see D, L, 

224 conceite] conceave D f L 

224 should M, D f L, : would Dob 




2 3 2 




2 5 6 


26 3 



hell where noth- 

Though] That Z>, L 

not to be D> L : not be Dob, M 

afflictions, and the miseries the] om. D f L 

are] which are D, L 

the pleasures ] pleasures D 

that] if D 

nequitias M f D, L : nequttice Dob 

hath] have>, L 

the fault] that fault M : a fault D, L 

God sees us] om. D, L, 

hell where wee shall see nothing M, D, L 

inge sees us Dob 

bee M,D,L : are Dob 

wholly M, D, L : only Dob 

a weake M, D,L : an ill Dob 

warr, or such a peace M : Warr, and such a Peace D, L, : 

peace, or such a warre Dob 

shall the sight ... of God depend upon our actions ? ] shall not 

["not" inserted above the line] the sight ... of God perpend our 

actions ? D : shall the sight ... of God pepend our actions, L 

be noe more] no more bee D, L 

of a thinge] om. L 

is his M, D, L : was his Dob 

was allwayes M,D,L : allwayes was Dob 

exerciseth] exercises D, L 

that] his D, L 

those things] those M 

before those . . , knewe all thinges] om. D, L, 

that are] and that are D, L, 

and that shalbee M, D, L, : that shalbe Dob 

for if he would, they should be. He M f D,L : be. And he Dob 

nestio : nescio Dob : nescini M 

vos I did knowe you. But D : vos. I ... did knowe you, 

but Dob : vos I ... did know you, but L 

this is that M, D, L 

knewe] knowes D, "L, 

ever knew all D t L. : 


all, the sinne M f D, L 

that is that Dob 

never [ ? ] knewe all M : knewe all 

all the sinnes Dob 




277 males : malae Dob : mola M 

279 the M f D f L : that Dob 

283 actuall ] active D f L 

28 7 prints] imprints Z), Z, 

288 not that Eclipse M,D,L : not the Eclipse Dob 

289 will fall] falls D, L 

290 nor M, D, L, : neither Dob 
292 nor I] nor M 

298 he had byn for it.] had hee bin . . for it? D, L 
299 mg. Augustine M, D, L, : om. Dob 

299 Deo M, D, L, : dei Dob 

300 to be] Soe is D, L 

301 perverts] perverted D, L, 
301 did] om. D f JL 

303 as that M, D, L : that Dob 

305 in makinge] that hee made D, L, 

306 us those M f D, L, : those Dob 
309 his] this D, I, 

311 come no we M, > : come L, : no we come Dob 

NOTE. When M and D coincide (since they are not as closely re- 
lated genetically as L, and >), their authority is greater than that 
of either L or Dob alone. Here L and Dob appear to have made 
two independent and different errors. 

311 the third] our third D, L. 

314 only watch M, D, L, : watch only Dob 

315 true as M, D f L : true that Dob 

316 iniquity is] iniquities are M 

317 mg. Psal. 56.8 : Psal. 56.9 M f D f L,, as in Vulg. : ps: 5b-9 Dob 

317 bottle ] bottles D, JL 

319 mg. Psal. 84.2 : Psal. 84.3 "M, D, Dob, L, as in Vulg. 

323 with such ] such sure M 

324 capacitye and understanding M, L f D : understandinge Dob 

328 righteous : the desire of the righteous] righteous D, L 

329 God D, L : good Dob, M [M not clear] 
NOTE. Cf. "this knowledge of God" post, line 331, 

329 heart D, L : hart Dob 

330 desire to M, D, L : very desire o Dob 
330 allwaies. And D f L, : allwayes and Dob 

332 mg. Ecclus. 17.14 : Ecclus. 17.12 Dob 

406 Notes 


335 peace, D L : peace Dob 

336 dissolui : dissolui Dob : dissoluis M 
338 to] waste D,L 

341 to make M, D, L : and make Dob 

342-343 and the desire of sinnefull men M, D, L : the desire of the 

sinnefull man Dob 

343 meete M , D, L, : rnett Dob 

343 the Center] that Creator D, L 

345 omne : omne M, D, L [M not clear | : omnium Dob 
346 mg. Gen. 6.5 M : om. Dob t D, L 

346-347 the thoughts of our hearts D, L : thought off our hearts M 
our hearts Dob 

NOTE. D and L, are obviously right here. CL Genesis 6.5, in the 
King James Version. 

346 continually; : continually. Dob : continually, L 

347 word] nowM 

347 Jetzer : Jetzer Dob : Jeezer D, L 

NOTE. Neither the "Jetzer" of Dob nor the "feezer" of D and L 
is entirely satisfactory as a transliteration of the Hebrew T^?.*] 
though both probably represented to a seventeenth-century 
reader the approximately correct sound. The King James trans- 
lators, 1611, printed "Jezer" in Genesis 46.24, where the word 
occurs as a proper name. 

348 thought; : thought. Dob, L 

350 tentations D, L : tentatous [? not clear] M : tentation 

NOTE. The miscopying in M is obviously of the plural noun, 
copied correctly in D and L. 

352 with] inD,L 

353 denominantur a maiori : Denominantur a maiori D, L, : 
Deadminantur a maiari M : denominatur a maiori Dob 

354 for they M t D, L : for for they Dob 

355 good] God M 

356 this] all this D, L 

356 in the first concupiscence M, D, L, : om. Dob 

357 growth and in ] growth in M : youth, in D, L 
359 evill] all evill M 

359 sinnefull] evil! M 

359 and their sinnefull affection is in] affections in D, JL 




362 expressed it M, D, L : expressed Dob 
365 et uxorem D, L : uxorem M, Dob 

365 that M, D, L : the same Dob 

366 thy] the D, L 

367-368 the young . . . those children M, D, L : thy young . . . thy chil- 
dren Dob 

368 thee,D, L : thee Dob 

368 grandinata : grandinata Dob : Groudinani M 

369 stroken ] broken M 

370 drown'd D, L : drownd' Dob 

371 then M,D,L : then that Dob 

374 thine M,D, L, : thy Do b 

375 it is Carnis non Cordis, [not italicized in M, D, L] it is a meere 
sensuall groning, M, D f L [L reads "not Cordis"] : om. Dob 

378 then first be M t D,L : be then Dob 

379 not M, D t L, : and not Dob 
381 roare] warre D, L 

381 every M, D, L : only Dob 

382 mg. i Cor. 6.7 M : Cor: 6.7 D f L : om. Dob 

382 sayth] saies M, D : saiethjL 

383 you] yee D f L 

383 with one M, D f L, : one with Dob 

384 sustayne] suffer D, L 

385 call it expressely] expresslye call it M 

389 the] a M, Z> 

390 mg. Matth. 5.40 : Matth. 5.7 M, D : Mat: 5 L : om. Dob 

390-391 coate, Let cloake] Cloake, Lett . . . Coate D 

390 him have] him also have ["have" erased] L : him also D 

391 if thine D : y thy Dob : if L 
391 not, thine M, D, L : not, thy Dob 

393 worthily] worthy D, L 

394 Sacrament M, D, L : Sacraments Dob 

394395 officer, and to delude and circumvent a Judge, M, D, L, : offi- 
cer Dob 

396 mg. offic 1. i : offic. L 2 M : om. Dob 

396 at last] last D, L 

396-397 last, as ... Laurence at his martirdome D, L [L omits comma] 
: last (as ... Laurence) at his martirdome Dob 

397 to that] with that D, L 

408 Notes 


399 allwayes have D f L : allwayes M : have Dob 

NOTE. Since Dob reads "have" and M "allwayes" it seems ob- 
vious that the original source of the four MSS must have in- 
cluded, as D and L do, both words. 

405 is like] is D f L 

405 a lyon] the lyon M : Lion L 

410 rich, and as M, D, L : rich, as Dob 

411 soe] to M : too D, L 

NOTE. The reading of Dob makes so very much better sense than 
that of M> D, L that we follow Dob, concluding that the original 
source must have been hard to read and that the scribe of Dob 
either read that source correctly or (if he copied from an inter- 
mediate MS that was also used by the scribe of M) perceived the 
error and emended rightly, 

416 terrif yes ] testifies D f L 

416 or M,D,L : and Dob 
419 mg. Augustine M : om. Dob, D, L 

419 horninem : hominem M, D f L : dominem Dob 

422 the floud ] a flood D, L 

422 thine too M, D f L : thine Dob 

425 diffidence] difference L : diffidence [corr, from "differ- 
ence"] D 

426 be able to tugge M, D, L* : tugge Dob 

427 Cains : Cains Dob : Davids M 

NOTE. Donne is referring to Genesis 4.13, but not to the transla- 
tion of the Authorized Version. Cf . note to Sermon No. 2, line 

428 forgiven] forgiven thee D f L 

429 Ezechias M, D, L : Ezekiah Dob 

430 lachrymam : lachrimam Dob : Lachriman M 

NOTE. Donne's assertion regarding "the Original" is based on 
the fact that the Hebrew noun D3* ZS^ , translated as "tears," is 
in form singular. 

431 when the child was dead] om. D, L, 

432 the sinne] thy sin D f L* 

432 thy true M, D f L- : true Dob 

433 this sad M> D, L, : thy sad Dob 

436 cuts off and concludes M f D, L : concludes and cutts of Dob 
442 are seene by M, D f L : is scene to Dob 

Notes 409 


443 ^5*- August: D, L : om. Dob, M 
443 at the] at M f D, L 

NOTE. "The" is so clearly required here that we can only con- 
clude that M and the source o D and L slipped in omitting the 

445 occasion M, D, L, : occasions Dob 
445 opportunity e M, D, L : opportunities Dob 

445 the sinne M, D, L : that sinne Dob 

446 desire M, D, L, : desires Dob 

447 perfitts] profitts D> L 

NOTE. L uses a contraction for "pro-" which is easy to confuse 
with the contraction for "per-" and, presumably, was so con- 
fused by D and L, or their common source. D writes out "prof- 
itts" in full. 
449 mg. Sua M, D f L : om. Dob 

449 desires and these M, D, L : desires these Dob 

449 are] were D, L 

450 like A : life Do b, M 

NOTE. This is a clear error originating in the MS that served as 

the immediate source for M and Dob. 
450 of your M, D,1L : of a Dob 
453 charity in us all M, D, L . charity Dob 

453 unto the M : into the D, L : to the Dob 

454 future, upon M f D, L : future of Dob 

454 any man, D, L, : any man. Dob 

455 his . . . his . . . his M, D, L, : by his ... by his ... by his Dob 

455 courses, D, L, : courses Dob 

456 from that which] for what D, L 

457 his sadnes] is sadnes Aif 

458 approach] approaches M 

460 an usurpation M, D, L : and an usurpation Dob 

462 mg* John 9 M, D, L, : om. Dob 

464 no punishment be M, Z>, Z, : there be no punishment Dob 

467 another M f D, L : others Dob 

470 mg. Luke 13 M, D, L : om. Dob 

470 iS M, D, L : om.Dob 

473 nor M, D f L : or Dob 

475 in ail the other M f D,L : all other Dob 

478 nor M f D,L, : or Dob 




479-480 then, and bee D, L : then, and by M : then, be Dob 

481 perfitt] perfect D, L 

482 unexpresseable] unspeakable D, L 

485 desiderium : desiderium D, L : desiderius Dob, M 

485486 Oras ut moriantur : Oras ut moriantur M t D, L : as ut 

moriant Dob 

488 thy coppy] this coppye M : the copy D, L 

493 moriuntur : moriuntur M, D, L, : morientur Dob 

494 and the] and then the M 

494 when the enmity is dead] om.M 

495 David : David Dob : Davids D, L 

495 all this] all D, L 

496 of it] of ill D, L 

497 Lord M, D, L : Loe Dob 

498 thou bendest M,D,L : bendest Dob 
500 concurringe] concurrent D, L, 

502 mg. Ps. 102.19 20 : Ps. 102.18 Dob 

503 heer's] There's D, L 

505506 the prisoner] this Prisoner D, L 

506 a] the D, L 

507 Ezechias : Ezechias M, D, L : Ezekiah Dob 
510 another M, D, L : and another Dob 

513 perfect] perfitt M 

518 all's M f D, L : all is Dob 

519 Christ Jesus M f D f L : Christ Dob 

519 beautify and build] build, and beautifie D, L 

522 sufifereth] suffered M : suffers D } L 

522 this M f D f L : om* Dob 

525 ceremoniall, but M, D, JL : ceremoniall Dob 

526 and all thy M,D,L : and thy Dob 

527 these] this D f L 

528 howe when] how, and when D, L, 
53 1 "~53 2 U P ^ s M, D, L : his Dob 

532 thy repentance] his repentance D, L 

534 things D, L, : thinge Dob, M 

537-538 nor hide our grones . . . desires; Not our desires under our 

groanes, D, L. : om* M. : nor our groans . . . desires [rest 

omitted] Dob 

NOTE. The additional phrase in D and L, though awkward, 

Notes 411 


adds to the clarity of the passage. Dob evidently omitted it 
accidentally, while M (seemingly confused by the various 
"groans" and "desires") omitted both it and the phrase pre- 

539 sadnes, D : sadnes Dob, L, 

544-546 in our groaninges, our sins in our dejection; And the hidinge of 
our groaninges in our desires is to D, L, : in our groaninges 
our sinnes in our dejection, and the hiddinge off our desires is 
to M : in our groaninges. And our hidinge our groaninges in 
our desires, is, to Dob 

548 detestation] contestation L 

548 hide] not only not hide Z>> L, 

550 fiber M, D, L, : every fiber Dob 

550 sinne] this M 

552 write all] wayte all M : waite out D f L 

NOTE. The word "write," which must have been the next to the 
last on one sheet of the original MS that served as primary 
source for D, L,, M, and Dob, -was probably hard to decipher, 
and looked more like "wait." D and L, proceeding from this 
word to a wrongly placed sheet, made no sense out of either 
word. The copyist of M, characteristically, transcribed what the 
word looked like to him, without regard to the sense. Dob is, 
therefore, the sole MS to give us "write," which does make good 
sense in the context. 

In D and L, there follows after this word (with "all" omitted) 
a transcription of lines 600-695 ^ tne present text, beginning 
"out [of] the presence of God/' These lines must have occupied 
one sheet of the MS from which D and L were copied, which 
in that MS became misplaced so as to come at this point. De- 
tailed variants from Z> and L that come within the passage so 
misplaced are, in the present notes, listed as if the passage were 
rightly placed. 

555 or thy] or D : and JL 

556 this grace and this mercy M , D, L, : this mercy and this grace 

557 meritt of Christ M, D, L : mercy of God Dob 

557558 it in drop after : it in drop, after D f L, : it drop after 
M i it in drop by Dob 

NOTE. Our reading follows D f L except for omission of the 
absurd comma. "M., D f L. agree in reading "after" and Dob t D, JL 



agree In reading "in"; both words are, then, likely to have been 
in the primary source of all the MSS. 
559 them to D, L, : thou to Dob 

561 of the M, D, L : of Dob 

562 tookest a M : tookst a Z>, L, : tookest Dob 
566 word M y D; L : words Dob 

566 o the D f L : of his Dob 

568 diseases thou] disease that thou M : desires thou D, L 
568569 that thou art M, D, L, : thou art Dob 

569 wayes M, D f L, : way Dob 
571 this M, D, L : this, this Dob 

576 groanings D, L, : groninge M : groanes Dob 

NOTE. Since Dob t D, and jL all join in reading a plural noun, 
and since M joins D and L in using the form with "-ing," we 
adopt the reading of D, L,. 

578 hommum : hominum M., D, L, : dominum Dob 
578579 only well placed] well placed only D, L 

580 this is] these are D f L, 

580 and it is tibi M, D, L. : and tibi Dob 

582 this] the L 

584 basis : basin Dob, M, D, L, 

NOTE. Cf. "fundamentum" immediately following, and "basis 
and foundation" below, line 588. Possibly, however, "basin" is 
a transliteration of /3a<ra/ ( , the Greek accusative of /Sacrts: junda- 
-mentum, foundation. 

585 word ] noun M 

585 that this] that JL 

586 the wounds M, D, L, : our wounds Dob 

587 of our consciences M, D f L : of conscience Dob 
^87588 and such a Lord as is M, D, L, : as Dob 

591 since] om. D, L, 

593 speciall] spirituall D, L 

594 matter, and that after : matter. And that after M, D, L : 
matter and yf, after Dob 

596 then the M : then that Dob : the D, L 

600 himself e out of] 

NOTE. See above, note to line 552. The misplaced leaf in the 
source for D and L ended at this point, and D and L therefore 
proceed directly to the phrase "there were a new Church," etc., 
line 695 of the present text.